“Mother & Child” p90

“Sechel/mind is objective, but not dead.  You and the whole world is alive.  Everything is a Godly creation.“

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P 90 [of the new pamphlet] top of the page - line starting “v’hu…”  [P 66 of the book]

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Sechel/mind is objective, but not dead.  You and the whole world is alive.  Everything is a Godly creation.  

Thus, there is hispylus/excitement.  Mind/sechel is working since it sees the greatness of what is happening… it has the urge to do its working the living world.  It is based on ratzon/will - and this will is provided by the Giver of life.

The ‘emotion’ [effect] of arousal/excitement is contained within the ‘cause’ [mind].  

The ‘effect’ is born - the emotion becomes revealed.  Before that moment it is there in a nascent way [b’dakut].

The emotion becomes a sensed ‘thing’ - a thing unto itself. 

“A Feeling Heart; A Knowing Mind” p89

“For the mind to be engaged there has to be some sense of the value behind the knowledge or task.  A man cannot think without a reality background…“

“A Feeling Heart; A Knowing Mind” p89

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P 89 [of the new pamphlet] 4th line from end of the page - line starting “too…”  [P 66 of the book]

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There’s a sense of the goodness of Godliness and that brings the next step…

The feel of personal involvement and how it is good for him…

A person reaches to the level of ‘feel’ in contrast to pure sechel/mind. It is no longer ‘pure intellect’ it is now a personal feeling…

The personal ‘feel’ is preceded by and ‘intellectual excitement’ [hispielut sichli].  

For the mind to be engaged there has to be some sense of the value behind the knowledge or task.  A man cannot think without a reality background…

This ‘reality background’ is the unifying context…  

This is why when God made heaven and earth, He started with the heaven… We all have one sky… All human thinking begins with the result in mind…

The effect [emotion] is found within the cause [sechel].

“Delightful Love” p89

“Chochmah/wisdom is actually ‘being there’.  It is not imagination.  You need bitul/humility to ‘make this trip’.“

“Delightful Love” p89

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P 89 [of the new pamphlet] lower quarter of the page - line starting “de’elokus…”  [P 66 of the book]

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Our soul is unified with us.  We can sense Godliness.  

Delving into what is being understood, one comes to the level of ‘this is me’ - an essential union.

This is delightful love [ahava betynugim]… delighting in Godliness…   

The affinity between the soul and Godliness is total.  This is the reality in which the soul exists… that’s why when we connect to Godliness we don’t feel like we are connecting to anything other than ourselves.  

The Godly soul always knows Godliness.  We, in our body become aware of it…

“Full Emersion” p89

“Chochmah/wisdom is actually ‘being there’.  It is not imagination.  You need bitul/humility to ‘make this trip’.“

“Full Emersion” p89

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Menachem Av 5777

P 89 [of the new pamphlet] just below halfway into the page - line starting “tov lo…”  [P 66 of the book]

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When someone enters into an outlook or topic entirely then it becomes his whole reality - especially when this is a Godly topic, or the Godly element of a particular topic…

Automatically there’s a resulting Godly preciousness and supremacy…

Chochmah/wisdom is actually ‘being there’.  It is not imagination.  You need bitul/humility to ‘make this trip’.  

Hasagah/understanding is the level of bringing the vision into your own level where the qualities such as preciousness or supremacy are experienced. 

This is like gazing at the preciousness of the king.

It is awe inspiring.  There is no way to comprehend, or project the sporty that flows through the king…

He goes further and his gaze is an attempt to understand and the preciousness surfaces… sensed without really being felt [murgash]. 

And if he perseveres there is an illumination in his mind of the preciousness and supremacy.  His soul connects to it with an essential union… that permeates his whole being…

[his ‘trying to understand’ is not to know ‘what’s behind this king’ but ‘rather to be with him - to unify and obey him’]

“Cool Heat” p89

“The ‘will’/ratzon exists because there is a fundamental truth in the soul, which is not time dependent - it is a Godly spark - God Himself that lives with him…“

“Cool Heat” p89

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P 89 [of the new pamphlet] about halfway into the page - line starting “shemasig…”  [P 66 of the book]

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Two models of ‘cause and effect’ - the effect is contained within the cause; or separate existence from the cause.

The emotions are sourced in mind.  In fact the mind has a degree of ‘excitement’.

On the one hand Godliness is a total non-entity… nothing… similar to ‘will’, which is beyond experience and logic… yet is functional and life itself… life is true unto itself, but it shows itself also outside…

The ‘will’/ratzon exists because there is a fundamental truth in the soul, which is not time dependent - it is a Godly spark - God Himself that lives with him…

Godliness is much superior to your means of knowing it - you know it and you don’t know it…

“Emotion of Mind” p89

“Everything - whether at the level of mind or emotions is a divine creation - it has a Godly quality to it.“

“Emotion of Mind” p89

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P 89 [of the new pamphlet] about a third into the page - line starting “hasechel…”  [P 66 of the book]

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Emotions have to do with a sense of self.  But in the case of mind/sechel, there is excitement about the thing itself - this is not really emotions since the sense is so refined.  

Everything - whether at the level of mind or emotions is a divine creation - it has a Godly quality to it.  

And hergesh atzmi [a sense of self] lends things a sense of importance is and this is based on the truth of being God’s creation - and this affects the personal reality of the person - even though it is sensed in sechel.  

“Excited Mind” p89

“And the emotions from the mind, retain the impact of being mindful...“

“Excited Mind” p89

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Menachem Av 5777

P 89 [of the new pamphlet] 8th line from top of the page - line starting “bebechinat…”  [P 66 of the book]

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We are talking about types of ‘cause and effect’.

We are looking at how emotions are born from mind.

This is because in the level of mind/sechel the element of emotion is already present.

They are more refined than the emotions of the heart, but they are clearly there… there is an excitement in the mind…

The heart becomes aroused and feels how something is ‘good for him’.  The mind is aroused by beauty per se, without the personal element.

And the emotions from the mind, retain the impact of being mindful - a mochin type of midah.

The emotions are not ‘selfish’, - a man does a favor for someone and feels good - it is genuine.  However the midot are personal - personally affected…

“Mind & Heart” p89

“With secehl/mind we are able to see from the soul/nefesh perspective.“

“Mind & Heart” p89

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Menachem Av 5777

P 89 [of the new pamphlet] 5th line from top of the page - line starting “de-zun…”  [P 66 of the book]

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Within the mind there is an arousal of awe and love… The mind is like sight - it can see reality as it is… 

The emotions are more refined when at the level of the mind [before coming into the heart]. 

With secehl/mind we are able to see from the soul/nefesh perspective. 

Sechel delves into the truth, to recognize what it contains.  

“Daylight” p88

“Wisdom goes for, or relates to the essence!“

“Daylight” p88

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P 88 [of the new pamphlet] second last line from end of the page - line starting “ve-zeh-inyan…”  [P 66 of the book]

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The faculties of mind are above the emotions.  They seek and attach to essence.  Essence is His contribution to the creation.  It is the Creator’s presence in the creation - it is illusive.  

In the world per se there is no essence.  Essence is a Godly presence.  

Chochmah seeks essence.  It goes beyond process and models.  

Chochmah is beyond ‘cause and effect’.  It is beyond the creation process. 

“Recognition” p88

“Wisdom goes for, or relates to the essence!“

“Recognition” p88

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Menachem Av 5777

P 88 [of the new pamphlet] second last line from end of the page - line starting “ve-zeh-inyan…”  [P 66 of the book]

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“Fruit & Branch” p88

“Wisdom goes for, or relates to the essence!“

“Fruit & Branch” p88

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Menachem Av 5777

P 88 [of the new pamphlet] second last line from end of the page - line starting “ve-zeh-inyan…”  [P 66 of the book]

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Wisdom goes for, or relates to the essence!

Understanding is involved with ‘the thing itself’.

Wisdom is above the process of ‘cause and effect’.

‘Cause and effect” works in one of 2 ways.  Either the effect is totally separate from the cause… except it had been inside the cause that gave birth to it… This is like fruit produced from the tree…

Or the effect is a ray of the cause… a reflection of it… ‘like a branch from a tree’…

“Wisdom & Understanding” p88

“Chochmah/wisdom is essentially beyond grasp.  It cannot be internalized.  You have it only while you are connected to it.  You cannot put it in your pocket.“

“Wisdom & Understanding” p88

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Menachem Av 5777

P 88 [of the new pamphlet] at about a quarter from end of the page - line starting “ve-ha-inyan…”  [P 66 of the book]

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Chochmah/wisdom is essentially beyond grasp.  It cannot be internalized.  You have it only while you are connected to it.  You cannot put it in your pocket. 

Yet it is within the realm of seckel/mind.  Unlike ratzon/will which is beyond sechel….

Wisdom/chochmah seeks the essence… and binah/understanding looks to grasp the thing…

The form is based on the essence, but in essence there is no form.

Chochmah/wisdom goes for the essence of the thing. This is what it relates to.

“Don’t Find Your Own Way” p88

“Our presence here, is preceded by His desire that we should be here…“

“Don’t Find Your Own Way” p88

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Menachem Av 5777

P 88 [of the new pamphlet] at about a third from top of the page - line starting “ve-high-nu…”  [P 66 of the book]

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“Desire Without Cause” p87

“Our presence here, is preceded by His desire that we should be here…“

“Desire Without Cause” p88

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P 88 [of the new pamphlet] at about a third from top of the page - line starting “ve-high-nu…”  [P 66 of the book]

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Ratzon/will is part of the soul itself.

It has an inclination without any reason, taste, or cause at all.

“No Reason” p87

“Our presence here, is preceded by His desire that we should be here…“

“No Reason” p87

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P 88 [of the new pamphlet] at 4 lines from top of the page - line starting “mi-ha-taam…”  [P 65 of the book]

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Faculties like chochmah/wisdom and binah/understanding have a fundamental difference, not just a functional difference.

The wisdom/chochmah is essentially higher…

The level of kesser/crown is above reason and knowledge.  Its presence is a non-presence. 

This is like ratzon/will - a totally non-existent presence.  There is no distinct presence, it is just the leaning of the soul to something without any knowledge at all.

Ratzon/will is never satisfied.  It is life itself.  Like for example the will to live.  Ratzon is not a faculty.  

Our presence here, is preceded by His desire that we should be here… We are in a divine reality.  We did not come here by choice.  It is His plan, and we will accept no substitute for being in the real world.  Lose a sense of His presence and you lose everything…

This is a representation of the ratzon/will - there’s no ‘reason’ for the insight.  It is truth beyond identification or proof.

There is a level of will that had delight/tynug and there is a level without delight.

“Deep Thought” p87

“The Rambam says, ‘the first principle is that there is a First Being’ - and He is not something we can comprehend.“

“Deep Thought” p87

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P 87 [of the new pamphlet] at 2 lines from end of the page - line starting “ve-al ken…”  [P 65 of the book]

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The main distinction between level is not what it experiences, but rather in how it is conceived at the source.

This has to do with essence.

Essence/etzem is the truth itself.

The principle of life is not synonymous with the experience of life.

“Faith Based” p87

“The Rambam says, ‘the first principle is that there is a First Being’ - and He is not something we can comprehend.“

“Faith Based” p87

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P 87 [of the new pamphlet] at 2 lines from end of the page - line starting “ve-al ken…”  [P 65 of the book]

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We are making a distinction between different levels of light.  And we are presenting means of relating to these differences.

The sphirot are distinct on an essential level. 

In the comparison between chochmah/wisdom and binah/understanding… chochmah is beyond understanding, yet it is within the realm of knowledge.  There is some way of explaining what you know…

By contrast with the level of lesser/crown which is above the levels of reason and knowledge completely.  

Ratzon/will [in kesser] is not really a faculty - it is a soul leaning without any reason or knowledge…

The truth of the ratzon/will is that it has no cause at all, excepts an essential will.  

“Concealed Essence; Pristine Thought” p87

“The Rambam says, ‘the first principle is that there is a First Being’ - and He is not something we can comprehend.“

“Concealed Essence; Pristine Thought” p87

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Menachem Av 5777

P 87 [of the new pamphlet] at just below middle of the page - line starting “ve-al ken…”  [P 65 of the book]

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Essence is defined by that which is higher than world - by the Creator.

Atzilus has a sense of the essence - not the essence of the light, but essence of the reflection…

Thus, atzilus is the start of revelation.  Above that level is essence, which is in a state of concealment [beyond revelation and grasp].

The Rambam says, ‘the first principle is that there is a First Being’ - and He is not something we can comprehend.  

In a worldly context things have function and features.  Then there is existence per se.  It has a source.  The world may say it makes itself, but the Torah tells us He makes it…

He provides place for the world. He is the basis for the world - the world is not the basis for Him.

We have a Godly soul.  If we allow it to give us some illumination we can relate to some of the Godly elements that precede creation…!

Man was created in the divine form…  

“Break of Dawn” p87

“We have been blessed with intelligence.  The secular world attempts to counter this.  It is this intelligence that makes us human.  The dawn’s first ray of light changes everything for the human being - the whole world has changed, and we stand for morning prayer. “

“Break of Dawn” p87

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P 87 [of the new pamphlet] at about middle of the page - line starting “de-atzilut…”  [P 65 of the book]

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A metziut/thing does not convey what it is doing there. 

Mehus it that which brings it there - the purpose.

What is the difference between ohr/light and ziv/ray.  Ziv is a reflection of the light.  Atzilus is a reflection of the ohr ein sof.

We have been blessed with intelligence.  The secular world attempts to counter this.  It is this intelligence that makes us human.  The dawn’s first ray of light changes everything for the human being - the whole world has changed, and we stand for morning prayer. 

The start of revelation that makes and effects world is from atzilus on down.  Above that level there is no element of revelation - it is hidden unto itself.

“Essence & Appearance” p87

“If you know what things stand for they are not an obstruction - then they are serving their purpose.“

“Essence & Appearance” p87

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P 87 [of the new pamphlet] at about a quarter into the page - line starting “hu…”  [P 65 of the book]

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We are explaining that there is a distinction between higher and lower on an essential level.

At the essence, the light is self-effacing and its aim is to show there is an essence [ein son - its source].

“No Obstacle” p87

“If you know what things stand for they are not an obstruction - then they are serving their purpose.“

“No Obstacle” p87

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P 87 [of the new pamphlet] at 3rd line of the page - line starting “me-ut…”  [P 65 of the book]

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Even though higher and lower from our perspective seems to mean more and less light, nevertheless this is not the causation.

In fact that which is higher is inherently higher.  And due to its elevation it has more light.

So something which is in essence high has an abundance of light.  And by contrast the position which is lower in the line/kav has greatly reduced light…

Each level has 2 perspectives - a] from the Creator’s perspective, and b] from the perspective of the created.

This can be seen regarding the servant and the son.  Abraham had Eliezer as a trusted servant, but he said that he had nothing… Eliezer was a great person, but his relationship to the source was lacking - he was a servant and not a son.  And Abraham was longing for a son…

If you know what things stand for they are not an obstruction - then they are serving their purpose.  

Created things have an explanation.  The Creator is beyond explanation.  He has no cause.  He is the cause for all presence that follows.

“A Quality of Truth” p86

“Nothing exists, but for the fact that it was created.  And being a creation means it carrying the truth of the Creator - a quality of truth beyond definition.“

“A Quality of Truth” p86

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Menachem Av 5777

P 86 [of the new pamphlet] at last line of the page - line starting “vehighnu…”  [P 65 of the book]

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We’re going further - to an insight beyond contemplation and words; That higher and lower is not dependent on any qualities nor content - it is based on identification by the essence itself. 

Nothing exists, but for the fact that it was created.  And being a creation means it carrying the truth of the Creator - a quality of truth beyond definition.

 And it is from the Creator perspective that ‘higher’ and ‘lower’ are defined.

He chooses.

We don’t question His choice - it is beyond our comprehension, but we can relate to it.  We relate to it by the quality of emunah/faith.  Below that is chochmah/wisdom which recognizes what I see. 

If we had been commanded to chop wood, we would do it with the same diligence.  It is the fact of His choice that gives it value.  This is what Judaism is about.

Abraham was commanded to put Isaac on the alter.  And he didn’t question it.  We are not here for goodness and kindness, but rather to represent Him.