~
“How
We Learn”
p
64
Ayin
Base with R' Paltiel. Shvat 5777.
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Page
63 [of the pamphlet] A third into the page – line starts:
'hitgabrut'. (P49 in the book)
When
the source is present the individual sphirot are not fully revealed
and defined.
~~~
Notes from Michoel Pais:
If a child begins with alef beis, as soon as the melamed says that we're moving on to reading, all of a sudden, hidden qualities come out and he knows alef beis bpshitus, something which would've never come just by reviewing.
Page סד line that begins hisgabrus mkoram
2nd level of ohrois
Ohr - divine revelation that has an *intent*.
Ohrois bli gvul we dont have access to.
We're relating to ohrois that ultimately come down to keilim and permit world to exist.
2nd level of ogrois have sefiros protios but it is still bbhinas pshitus.
Bbhinas pshitus - positive or negative?
From sefiros view, it is positive because carries power of source, Ohr ein sof.
In terms of expressing and revealing the sefirah, this is lacking because the sefirah is not identifiable on its on, but rather only because it's source is present (this is bhinas pshitus)
Ex:Human experience.
Story: the Paltiels were feeding a little girl with a spoon. She put food into the spoon with her fingers and then fed herself by spoon.
Sense of human dignity and sensitivity was by her bpshitus, she didn't fully grasp or understand why she must eat that way, only that she must.
Level of 2nd level of ohrois, the overwhelming power of the sefiros is the mkor, not because the sefiros have been individually identified, although we already have 10 sefiros (post tzimtzum).
Within the tzimtzum itself there were also sefiros. When finally there was a revelation of the sefiros, revealing that which was before. I.e. carries the makor
(That is the human way of doing it., Not b/c it is the right thing persay)
(Various degrees of identifying right from wrong)
Presence - " there is a reason why this is the right thing. " Bbhinas mitsius. Subdivision/separation of sefiras one from thr others.
Ex: 10 Koichois of the Nefesh
3 categories
Chabad (intellect)
Middos (emotion)
Nehi (action)
Generally, a child isn't aware that he is using any of them. It is all one umbrella for him : human reality.
Not bbhinas hiskhalkus adaiin.
Pre ihkhalkys state, they interfere with each other.
Can't learn something if you're excited.
Must stop, contemplate how this word fits in context, and then learn. If all of them flow together in one sing song, it's a nice experience but not the learning process.
Must be bhinas hiskhalkus.
Must even identify reasoning for individual letters. "Why is there a vav here?"
Zohar: You are (Hakim: posess Chochmah and know things with Chochmah) but not with a knowable Chochmah.
Hakim is only shayach to say on the Ohr when it is expressing itself. Isgalus - personal identity and expression.
As long as it is included (Kolul) in Ohr ein sof boruch hu, (it is because thats the way it is metsad the Emes, the makor), it is not bhinas Hakim.
No self identifying element.
Its correct because its true, not because it's right.
"True" is a whole different realm than Metsius.
Rambam: Amitius Hi Motsui.
Two types of presence.
One that had come to be due to a reason, however profound.
Then there is the Truth of His presence, represents a fundamental Truth.
Ex:in a Kingdom, the Kings presence substantiates everything in the kingdom, gives it its right of being.
Ex: well paved streets for us to walk. Why is that so? None of us paved it! Was paved because this street is part of a governed city. A governed city has walkable pavement for all.
Doesn't represent a convenience, represents an organized city.
"There is a melech!"
If the streets would be in disarray, we'd say there's no proper government!
Hakim - there's an explanation for the pavement of the street.
Comes from Hakim, not because someone hurt there foot without pavement. Comes from Melech, yet has its own justification.
While it is kolel in Ohr ein sof, there is no individual justification for anything, not idebtifiable yet as Hakim.
Page סד line that begins hisgabrus mkoram
2nd level of ohrois
Ohr - divine revelation that has an *intent*.
Ohrois bli gvul we dont have access to.
We're relating to ohrois that ultimately come down to keilim and permit world to exist.
2nd level of ogrois have sefiros protios but it is still bbhinas pshitus.
Bbhinas pshitus - positive or negative?
From sefiros view, it is positive because carries power of source, Ohr ein sof.
In terms of expressing and revealing the sefirah, this is lacking because the sefirah is not identifiable on its on, but rather only because it's source is present (this is bhinas pshitus)
Ex:Human experience.
Story: the Paltiels were feeding a little girl with a spoon. She put food into the spoon with her fingers and then fed herself by spoon.
Sense of human dignity and sensitivity was by her bpshitus, she didn't fully grasp or understand why she must eat that way, only that she must.
Level of 2nd level of ohrois, the overwhelming power of the sefiros is the mkor, not because the sefiros have been individually identified, although we already have 10 sefiros (post tzimtzum).
Within the tzimtzum itself there were also sefiros. When finally there was a revelation of the sefiros, revealing that which was before. I.e. carries the makor
(That is the human way of doing it., Not b/c it is the right thing persay)
(Various degrees of identifying right from wrong)
Presence - " there is a reason why this is the right thing. " Bbhinas mitsius. Subdivision/separation of sefiras one from thr others.
Ex: 10 Koichois of the Nefesh
3 categories
Chabad (intellect)
Middos (emotion)
Nehi (action)
Generally, a child isn't aware that he is using any of them. It is all one umbrella for him : human reality.
Not bbhinas hiskhalkus adaiin.
Pre ihkhalkys state, they interfere with each other.
Can't learn something if you're excited.
Must stop, contemplate how this word fits in context, and then learn. If all of them flow together in one sing song, it's a nice experience but not the learning process.
Must be bhinas hiskhalkus.
Must even identify reasoning for individual letters. "Why is there a vav here?"
Zohar: You are (Hakim: posess Chochmah and know things with Chochmah) but not with a knowable Chochmah.
Hakim is only shayach to say on the Ohr when it is expressing itself. Isgalus - personal identity and expression.
As long as it is included (Kolul) in Ohr ein sof boruch hu, (it is because thats the way it is metsad the Emes, the makor), it is not bhinas Hakim.
No self identifying element.
Its correct because its true, not because it's right.
"True" is a whole different realm than Metsius.
Rambam: Amitius Hi Motsui.
Two types of presence.
One that had come to be due to a reason, however profound.
Then there is the Truth of His presence, represents a fundamental Truth.
Ex:in a Kingdom, the Kings presence substantiates everything in the kingdom, gives it its right of being.
Ex: well paved streets for us to walk. Why is that so? None of us paved it! Was paved because this street is part of a governed city. A governed city has walkable pavement for all.
Doesn't represent a convenience, represents an organized city.
"There is a melech!"
If the streets would be in disarray, we'd say there's no proper government!
Hakim - there's an explanation for the pavement of the street.
Comes from Hakim, not because someone hurt there foot without pavement. Comes from Melech, yet has its own justification.
While it is kolel in Ohr ein sof, there is no individual justification for anything, not idebtifiable yet as Hakim.
For
questions, comments, or to join the Whatsapp group write
to: dailychassidus@gmail.com
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