“My Number One” p78

“You’re in a body, but nevertheless the soul brings its perspective and formulates it in such a way that you can sense it while you are in a body.”

“My Number One” p78

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 78 [of the new pamphlet] At middle of second paragraph of the page - line starting “be-aynecha…”.  [P 57 of the book]

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Regarding lights, the higher you go, the greater the number… which is odd… but this is not a number indicating numerical form… rather it indicates greater quantity.

and the lower the level the less is the amount of light that is revealed.

Regarding vessels/keilim by contrast, the higher you go the fewer vessels are found.  Lower levels have an abundance of vessels/keilim.

An example is when the master bestows sechel/mind to the student.  [This is the case where the rav/master gives his student something that he would not have seen on his own.]  

Sechel/mind is a soul/neshama element.  It is not an accumulation of information or experiences.  It comes from above.  It starts with chochmah/wisdom, where the concept is viewed as a reality.  It is a view of the world as the soul sees it.  

You’re in a body, but nevertheless the soul brings its perspective and formulates it in such a way that you can sense it while you are in a body. 

The master opens the student’s mind.  He enables him to see things from a higher perspective, using qualities he has not experience before.  The student has to labor to absorb what he is told.   

“The King’s Palace” p78

“Light is the impact of the presence of the essence.  In the king’s palace there are many servants.  Closer to the king, the number of servants increases.”

“The King’s Palace” p78

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 78 [of the new pamphlet] At second paragraph of the page - line starting “vezehhu…”.  [P 57 of the book]

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We are discussing the principle of ohr/light being reduced by vessels/keilim.

Light is the impact of the presence of the essence.  In the king’s palace there are many servants.  Closer to the king, the number of servants increases.  

In the presence of the king there is just him.  All is quiet.  Nothing is hurried.  There is the impact of his presence, which puts everything in place automatically.

This impact cannot be described by numbers.  It cannot be quantified. 

Think of the difference between complete and perfect.  ‘Complete’ alludes to a cumulative effect.  ‘Perfect’ is the reality itself - it is beyond counting.  

Life is perfect - it has no beginning and no end… 

What does the king contribute to the kingdom?  The king gives the nation its spirit - its reality - there’s no limit to this gift.  

“Out Of Time” p78

“The light in wisdom is superior to that which is found in understanding.”

“Out Of Time” p78

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 78 [of the new pamphlet] At second paragraph of the page - line starting “vezehhu…”.  [P 57 of the book]

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We are saying that there is ‘higher and lower’ in the light itself.  This is counter-intuitive.  

The light in wisdom is superior to that which is found in understanding.  

The vessels are the cause of the reduction of the light.

“Stop Making Sense” p78

“To bring out the depth there has to be a splitting open of the concealment due to binah/understanding.”

“Stop Making Sense” p78

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Tammuz 5777

P 78 [of the new pamphlet] At second paragraph of the page - line starting “vezehhu…”.  [P 57 of the book]

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Understanding/binah is like a river.  There are keilim/vessels in binah.  The effect of the light is reduced.

To bring out the depth there has to be a splitting open of the concealment due to binah/understanding.  

This splitting brings out the essence of the wisdom [in contrast to the expression of wisdom at the level of understanding/binah]. 

The essence is beyond ‘having an effect’.  it is the level of the truth itself.  After being concealed in the vessels of binah, a level of truth remains above that.  when you break through binah this level is revealed.  

“In Light” p77

“We are talking about ohr/light.  Light is intangible.  Its effect is profound.  You can be in light, but you cannot grasp it.”

“In Light” p77

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 77 [of the new pamphlet] At last line of the page - line starting “ukeshenitrachvu…”.  [P 57 of the book]

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We are talking about ohr/light.  Light is intangible.  Its effect is profound.  You can be in light, but you cannot grasp it.  

Then can be levels of less and more light.

Chochmah/wisdom has more light.  bimah/understanding has less light and more keilim/vessels. 

The vessels affect the light.  More vessels, mean less light.  

Chochmah receives the light from above - from ratzon/will - which is not affected by keilim//vessels at all. 

When there’s an increase of vessels the light is reduced. 

The bimah/understanding covers or hides the chochmah/wisdom.  Chochmah/wisdom it the point - and when you have the point, there is nothing more to be said. 

Thought also uses language.  And references.  it is not the reality itself.  In thought the language is referring to the real thing.  but in speech you have to be descriptive…  you can’t speak on the level of light/ohr.  Malchus corresponds to speech and epitomizes keilim/vessels.

This is why speech has a special challenge.  A well structured and presented speech might obscure the point.   in thought that is not possible…  

“Down To The River” p77

“Chochmah is a state that lacks vessels… there is no ‘grasp’ and translation.  It is a direct apprehension.”

“Down To The River” p77

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 77 [of the new pamphlet] At 4th line from end of the page - line starting “he…”.  [P 57 of the book]

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We are talking about how it is above and how it is in the soul/psyche of man.

At the level of chochmah/wisdom, there is much light and a scarcity of vessels. 

The level of bimah/understanding has more vessels and definitions.  It places the concept in a context - it turns it into a ‘thing’ - something identifiable. 

At the time of giving the Torah everyone was seeing the voice.  They could see what is usually heard.  i.e. binah was at the level of sight.

The more we ‘understand’ the more the miracle and wonder of life tends to be obscured from us.  

It says ‘in the future He will lift His hand over the river’ - the river is binah/understanding - this indicates the revelation of the inner element of Torah… 

This will be the revelation of chochmah/wisdom in binah/understanding… this is like the splitting of the sea was a preparation for the giving of Torah.  Before the giving of the Torah there was a need for the splitting - sea is the element of kingship/malchus which hides within it the lights of atzilus/essence.

And giving of Torah is the revelation of the essence.  So too in the future with the revelation of the inner element of Torah - the essence of wisdom/chochmah will be revealed.

“Much Light” p77

“Chochmah is a state that lacks vessels… there is no ‘grasp’ and translation.  It is a direct apprehension.”

“Much Light” p77

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 77 [of the new pamphlet] At middle of the page - line starting “vehadugmah…”.  [P 57 of the book]

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We have covered the distance from ratzon/will all the way down to emotions/midot.

In chochmah/wisdom there shines an overwhelming amount of light…

All the human functions and activities are in fact there because of man’s identity… he lifts food to his mouth, not our of convenience, but because he is a human being.

This is called ohr/light.  

And the real difference between a man and an animal is at the chochmah/wisdom level.

Chochmah is a state that lacks vessels… there is no ‘grasp’ and translation.  It is a direct apprehension. 

And any vessels that exist are in proximity to the light…

The level of binah has more vessels and less light. 

Yet still it looks for what is higher than it.  Binah appreciates the point/light and brings it down to a functional level.

“Up & Down” p77

“It is a source of error to think that intelligence is based on experience.  It is the living soul that provides intelligence.”

“Up & Down” p77

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 77 [of the new pamphlet] 4th line of the second paragraph of the page - line starting “hatamtzit…”.  [P 57 of the book]

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The lights land up being vested in keilim/vessels and thus have an element of up and down… 

The lights unto themselves don’t have ‘up and down’ - each light is a source.

When the light of the soul is dressed into the body, the faculties have an orientation of ‘up and down’.

Chochmah/wisdom is primary and receives light from the source. 

It is a source of error to think that intelligence is based on experience.  It is the living soul that provides intelligence. 

Essential love is not an emotion.  it is higher than that.  it is ratzon/will. 

The soul appreciates certain things - this is a way to understand will/ratzon.

And what does the soul want/appreciate?  The soul wants what he is.  Not selfishly.  He is a Godly creation.  

Man appreciates the reality of the world.

“Love & Awe” p76

“The love and awe in the heart affects the reality of the animal soul…”

“Love & Awe” p76

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 76 [of the new pamphlet] 3rd line from the end of the page - line starting “ku…”.  [P 57 of the book]

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The love and awe in the heart affects the reality of the animal soul… it gives the animal soul a feel for Godliness and thus its coarseness and lowliness is weakened.  

The love and awe can go further and even nullify the material focus of the animal soul. 

Thus one should not be satisfied with purely intellectual work/avodah… rather there should be work in the heart too, and thereby the animal soul will be affected.

Indeed there is a great superiority of mind/mochin over midst/emotions, due to the way mind seeks not personal experience, but the reality…  There is greater revelation of light in sechel/mind… 

Godliness can only known by dedication… there’s a First Being… He is not an answer to a question… Godliness is truth unto Himself… only mochin/mind can begin to apprehend this level…

By contrast midot/emotions immediately relate to ‘some type of impact or effect’ and thus the light is reduced [relative to how it is at the level of mind/mochin].  

“Work It” p76

“The work/avodah is to take something that is raw and of no use… and then to work it… and transform it, till it has a human quality…”

“Work It” p76

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 76 [of the new pamphlet] 6th line from the end of the page - line starting “levad…”.  [P 57 of the book]

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We are talkin’ about the real work - avodah.  That is the refinement of the animal soul.

The work/avodah is to take something that is raw and of no use… and then to work it… and transform it, till it has a human quality…

Something is worked over till it has a human state.  Raw hide is of little use - it rots quickly… but treated properly it becomes fine leather. 

This is a metaphor for prepping the animal soul till it can relate to the Godly soul…

From the mind you distill what is pertinent to the emotions, and then you use that to impact the emotions…

Ratzon/will is the point where the truth of our being recognizes value.  At that point sechel/mind can be applied to it.

The animal soul’s principle operating system is emotional - it deals with experiences… and through training it can deal with things that are real fine… one  

“One Who Loves” p76

“And through this work the animal soul is purified.  By work of the mind/mochin alone the animal soul will not be moved from its coarseness.”

“One Who Loves” p76

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 77 [of the new pamphlet] Lower third of the page - line starting “v’hinay…”.  [P 55 of the book]

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We are looking at how the topic of Godliness is permeating the mind/mochin and then the midot/emotions and then service of God.

Love and awe are felt in the heart and they relate to fulfilling the mitzvoth in actuality.

There are commands that come from God, that do not necessarily relate to a worldly orientation.

The physical heart should love God - this is a difficult task and needs a great degree of purification. 

And through this work the animal soul is purified.  By work of the mind/mochin alone the animal soul will not be moved from its coarseness. 

Human vs animal soul… a human being has an element of ‘what is this about’; and element of intelligence, that is involved with everything he does and observes. 

All service begins with some level of awareness of ‘what is reality’ - an awareness of the basic environment… 

“At A Distance” p76

“‘Excitement’ is only present when there is distance from the essence.”

“At A Distance” p76

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 76 [of the new pamphlet] Approaching middle of the page - line starting “mipnay…”.  [P 55 of the book]

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‘Excitement’ is only present when there is distance from the essence. 

Essence is the ‘thing unto itself’ and the emotions relate to ‘how it feels to me’…

Mochin/mind is more interested in essence, than experience…

The mind at the level of binah also has an element of arousal and excitement, but it is different to that of the emotions/midot. 

This is like the difference between the priests/kohenim and their attendants [levi’im].  The priests served in silence.  The levi made music.  

“Loyal To The Sky” p76

“The mind relates to shamaim/sky.  That’s where we live.  The midst/emotions cannot relate to this - they relate to earth - to a worldly orientation.”

“Loyal To The Sky” p76

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 76 [of the new pamphlet] 4th line from top of the page - line starting “behechrech…”.  [P 55 of the book]

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The mind relates to shamanism/sky.  That’s where we live.  The midst/emotions cannot relate to this - they relate to earth - to a worldly orientation.

Observation of the sky alludes to an experience of mochin/mind - it lifts our spirits.  One of His favors to us is that we are always relating to the sky.  The sky points to something beyond the physical. 

This is what allows a human being to overcome his difficulties. 

“Look At This” p76

“The light of mind has to be present in the emotion, otherwise it is insignificant.”

“Look At This” p76

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 76 [of the new pamphlet] top of the page - line starting “ve’youvan…”.  [P 55 of the book]

Sechel/mind strives upward.  It does not seek to grasp physically - it strives to unify with truth.  Emotions by contrast are based on one’s own identity. 

While the reality of mind/mochin is bright, there cannot, at the same time be an arousal of emotions.

Human sechel/mind goes to the ‘what is this about’ element.  Being shown something is reality itself.  The question of ‘do I want to buy this?’ is a matter for the emotions.

The light of mind has to be present in the emotion, otherwise it is insignificant. 

The arousal of the midah/emotion is due to the mind, which says, ’this is worthy’, or ‘this is not worthy…’

“Look To The Sky” p75

“The self is put aside.  The mind is drawn to that which is higher - above self.”

“Look To The Sky” p75

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 75 [of the new pamphlet] 8th line from end of the page, at the line starting “she-zeh-poel…”.  [P 55 of the book]

Emotions are based on self awareness.

Mind/sechel by contrast is based on a negation of self.

The self is put aside.  The mind is drawn to that which is higher - above self.  

Higher means further from tangibility.  It can only be know by mind/sechel.  Not by any other faculty. 

What you can grasp by hand is worldly.  The world is infinite, but it is not perceived that way.  It is seen as tangible, defined elements. 

When you look at the sky, there is no sense of definition and tangibility.  This is what the mind is drawn to. 

The sechel/mind lives with that reality.  Where do you live?  The environment is the infinite reality that cannot be apportioned in worldly terms.  Mochin/mind brings a sense of bitul/humility.  

“I Loved You Before You Were Born” p75

“Some idiots say that the human being evolved from a monkey.  And there are people who subscribe to that view, but even so, take umbrage with being called a monkey.”

“I Loved You Before You Were Born” p75

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 75 [of the new pamphlet] just below midpoint of the page, at the line starting “hadugma”.  [P 55 of the book]

Ratzon/will is beyond any cause.  This is unlike an emotion, that has a cause.  

Some idiots say that the human being evolved from a monkey.  And there are people who subscribe to that view, but even so take umbrage with being called a monkey.  

They will ‘fit in’ with the dominant ‘academic’ paradigm, but their soul rejects it…! 

In the world there is an attempt to explain light from a physical worldly experience.  This cancels out real mochin/mind, which delves into things you cannot touch.

“Who You Got?” p75

“In truth, will is active, but a steady active state - it is a constant.  Think of father and son.  There is an essential oneness.  The very reality that created the father is transmitted to the son.”

“Who You Got?” p75

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 75 [of the new pamphlet] approaching the midpoint of the page, at the line starting “aval ha ratzon …”.  [P 55 of the book]

Man can exist without love, but not without will/ratzon.

Will is beyond realization and identifying qualities.  it is a direct result of the fact that we are alive.  

Love is reflective of a personal experience - both from the side of the lover and the beloved - qualities and relationship are relevant… by contrast… will is independent of qualities and relationship… 

On the one hand will is an active state, yet we cannot define anything that arouses it and what it is seeking…!

In truth, will is active, but a steady active state - it is a constant.  

Think of father and son.  There is an essential oneness.  The very reality that created the father is transmitted to the son.   

Man has a rich internal life, but he also exists in the general reality of the world… and it is the whole world, His creation, that is his setting… The father and son reflect this reality together… the reality of the son is a reflection of the realty of the father.

This is essence.  Essence has only one source.  That which God Himself provides.  

Man wants [has ratzon] because he is real - he has this divine quality of reality. 

“Father & Son” p75

“You are not the result of evolution and experience.  You are an actual creation with a unique soul… and a father and mother… you have an essential presence.  You are here because you are here, not because you serve some kinda purpose.”

“Father & Son” p75

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 75 [of the new pamphlet] 5th line from top of the page, at the line starting “tofeset…”.  [P 55 of the book]

We had been talking about will/ratzon.  It is above sechel/mind.

There is a difference between a house and a home.  It is based on the will.

Midot/emotions, not based on hergesh atzmi [sense of self] are not really emotions - it is in the category of ratzon/will.  All mind/sechel is based in will. 

The love between father and son is not based on any qualities.  It relates to essence - to will/ratzon.

The father and the son are one essence.  Their connection is not based on ‘similar backgrounds and interests’.  The son’s ‘being in the world’ is synonymous with his father’s.  

You are not the result of evolution and experience.  You are an actual creation with a unique soul… and a father and mother… you have an essential presence.  You are here because you are here, not because you serve some kinda purpose.

“The Measure of Love” p74

“God made man and blew into him a soul of life.  Man has ‘awareness and knowledge’.  This makes him distinct.”

“The Measure of Love” p74

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 74 [of the new pamphlet] 3rd line from end of the page, at the line starting “utzmi…”.  [P 55 of the book]

The Rebbe is saying that your emotions are rooted in your ‘sense of self’ - hergesh atzmo.  He senses his significance and the importance of his experience.

Kinda strange to hear chassidus talk about ‘sense of self’… this is not your superficial ‘personality’, this is a deep divine and personal sense…

Will is the basis for sechel/mind. 

God made man and blew into him a soul of life [nishmat chaim].  Man has ‘awareness and knowledge’.  This makes him distinct. 

Value is based in will/ratzon.  Man deals with value, not materiality.

Everyone has a ‘will to live’.  Psychology reduces this on a ‘will to survive’ or a ‘will for enticements’.  They conflate will and appetite. 

The Rebbe says in Tanya, ‘if the letters that are creating the world were withdrawn [God forbid], then all would revert back to nothingness…’ 

And the ‘God forbid’ element is mentioned, due to an inner sense of the value of life… ‘I want it, not because I want to avoid pain, or experience pleasantness…!’

And He made the world not due to any need, but ‘cos it is the nature of Good to provide goodness…’ [teva ha-tov le-haytiv]. 

What initiated the whole creation?  His truth!  

And here's a shiur by Manis Friedman - on the topic: "I Didn't Ask To Be Born"

“My Life” p74

“Yes, life is being given and breathed into you… and then you sense this is my life.  All the things understood in sechel/mind are verified - ‘yes, this is the way I see it.’  This is still part of mind/sechel, but it is a personal agreement.”

“My Life” p74

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Sivan 5777

P 74 [of the new pamphlet] 6th line from end of the page, at the line starting “ukenodah…”.  [P 55 of the book]

Daas/verification is the result of sensing the ration/will.

Midot/emotions are the result of sensing oneself [hergesh atzmi]. 

Emotions are the translation of the sechel/mind to a worldly orientation.  

Emotions say, ‘wait a minute, I must do something about this.’  In mind/sechel, you see the way things are without the element of emotion and action.  

Your life is dear to you.  On that basis you want what is true and good for you.

Yes, life is being given and breathed into you… and then you sense this is my life.  All the things understood in sechel/mind are verified - ‘yes, this is the way I see it.’  This is still part of mind/sechel, but it is a personal agreement.  

Daas/verification is the sensing of the sechel/mind on a personal level. 

Your ‘feeling of yourself’ is the sense that ‘there is importance in my being here.  I am part of the reality.’