“No Elaboration” p110

“We look at the sky.  It cannot be defined.  We know not what we see.  It just says, ‘I am here’.“

“No Elaboration” p110

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P 110 (of the pamphlet) 2nd to last line from end of top paragraph. Line starts: “de’hamidot”  [P 81 of the book]

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Sechel/mind is a direct flow from the soul/nefesh.

Ratzon/will is in the soul.  It doesn’t flow outward and reveal itself like mind does.  It is more internal. 

This corresponds to your own living reality. 

Wisdom/chochmah provides a soul basis for your thinking.  Keep this in mind even as understanding/binah becomes the focus. 

For there to be chochmah/wisdom, there has to be will/ratzon first.  You have to want to recognize the world.  This is why you actually see it.  This wanting is one thing with the world…

“Inside” p110

“We look at the sky.  It cannot be defined.  We know not what we see.  It just says, ‘I am here’.“

“Inside” p110

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P 110 (of the pamphlet) 2nd to last line from end of top paragraph. Line starts: “de’hamidot”  [P 81 of the book]

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In the world everything has to be presented in a definitive manner.  Presenting Godliness per se is not possible. 

We look at the sky.  It cannot be defined.  We know not what we see.  It just says, ‘I am here’. 

We relate to it by stepping out of our own limits.  It does not translate into our terms… 

We are speaking to a soul level of intelligence, rather than to a ‘flat’ body level intelligence.

“Purpose Driven” p110

“Although we function on a worldly level, nevertheless our purpose here is not worldly.  The world is within a Godly reality.  This is what gives a presence to the world.“

“Purpose Driven” p110

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P 110 (of the pamphlet) 2nd to last line from end of top paragraph. Line starts: “de’hamidot”  [P 81 of the book]

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The material is deep.  To discern the contents one needs to enter into the material.

Although we function on a worldly level, nevertheless our purpose here is not worldly.  The world is within a Godly reality.  This is what gives a presence to the world. 

His wisdom [chochmah and binah] are involved in making the world - this is why Godliness can be sensed in the world.  The intelligence behind the creation is sensed. 

“Not Situational” p109

“We drink water.  We make a blessing first.  We don’t drink because it is there, we drink because  He has prepared and presented it to us.“

“Not Situational” p109

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P 109 (of the pamphlet) 2nd to last line from end of the page. Line starts: “u-kmo-shekatuv”  [P 81 of the book]

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Our faculties are not created by external effects.  

They are part of the soul that God created.

The soul contains the true aspect of the various attributes - as they are sourced in the will of the Creator.

The role of mind/mochin is to identify the true content of any subject.  Emotions/midot do not have this attribute.  

The emotions are rooted in will/ratzon.

The level of atzilut facilitates the correlation of Godly and worldly levels.  

“Hold This” p109

“We drink water.  We make a blessing first.  We don’t drink because it is there, we drink because  He has prepared and presented it to us.“

“Hold This” p109

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P 109 (of the pamphlet) 2nd to last line from end of the page. Line starts: “u-kmo-shekatuv”  [P 81 of the book]

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“Beyond Representation” p109

“We drink water.  We make a blessing first.  We don’t drink because it is there, we drink because  He has prepared and presented it to us.“

“Beyond Representation” p109

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P 109 (of the pamphlet) 5th line from end of the page. Line starts: “u-kmo-shekatuv”  [P 81 of the book]

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Vessels cannot really grasp a principle of mind.  Mind is dealing with essential/soul truths that cannot be grasped.  The vessels can serve as metaphors or indicators of the principle.

“One Man” p109

“We drink water.  We make a blessing first.  We don’t drink because it is there, we drink because  He has prepared and presented it to us.“

“One Man” p109

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P 109 (of the pamphlet) Lower third of the page. Line starts: “shê-yi-h’yu”  [P 81 of the book]

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Mind [mochin] brings the element of internality [pnimiut] to the emotions.

Light alludes to the essence.  It is the impact of essence. 

God created heaven and earth.  All the action is on earth.  The heavens stay in place.  Earth can go through cycles and get soiled.  Heaven remains pure - no ill effect is possible above.  

The reason the heaven is pure is because it above world - if is representative of Him.  We clean and beautify the earth so that the heaven will tolerate it.  

Heaven is His presence.  Earth is His faculties. 

He encompasses all and none can venture out of his domain.  He owns all.  Ownership - it does not affect the object, but it is forever changed - linked to its owner.  This is ohr/light - the impact of essence. 

This is an inner light [ohr pnimi] - the human relates to this element due to his mochin/mind.

“Sky Spirit” p109

“We drink water.  We make a blessing first.  We don’t drink because it is there, we drink because  He has prepared and presented it to us.“

“Sky Spirit” p109

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P 109 (of the pamphlet) Near middle of the page. Line starts: “gum”  [P 81 of the book]

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Man identifies his spirit with the heavens.  The animal relates to earth.  Man’s food for example has to be physical,  and it has to fit with the beauty and purity of the heaven/shamayim.

We drink water.  We make a blessing first.  We don’t drink because it is there, we drink because  He has prepared and presented it to us. 

“Inner Life” p109

“The human being is real - through and through - from the innermost level to the most external.“

“Inner Life” p109

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P 109 (of the pamphlet) Near middle of the page. Line starts: “gum”  [P 81 of the book]

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A stick has no inner relationship to its inner qualities.  It does not know about its own qualities.  It makes no difference to the stick - it has no inner life.

Living beings - animals and men are different.  

The human being is real - through and through - from the innermost level to the most external.

The soul is in the body.  It wants to be there.  It identifies its significance.  

Man did not come to the world or to this specific place accidentally.  

Pnimi [inner reality] is representative of an essence.  

An animal also eats, but only on the level of action.  Man also eats, but he is permeated by an inner essential reality.

Mind is essentially inner [mochin is pnimi b’etzem].  It identifies inner significance. 

Mind looks at why something is there, and Who is showing it to me.

Without a Rendezvous

Two people that together go

Don’t go without a rendezvous;

For, lack of it, they’d not do so—

That is where they are going to.

They did not meet by accident,

But rather have a goal in mind.

Together they share the intent:

A destination they would find.

Togetherness should not exist

Without a motive at the start.

Without it every end is missed;

For, everyone will walk apart.  

 -Yitzchak Bloom

“Inner Mind” p109

“Mochin/mind is a creation of God and it is based on Him.  Mind senses that which is beyond itself.  Mind is not based on worldly reality.“

“Inner Mind” p109

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P 109 (of the pamphlet) Near middle of the page. Line starts: “gum”  [P 81 of the book]

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The mind is to see into the truth of a thing.  And the emotions are for the sake of the world.

The Pardes says that wisdom and understanding [chochmah and binah] are also for the sake of worlds.

There’s an experience of an emotion, prior to a sense of its significance.  

You sense the distress of another, without knowing its significance.

“Over the Road” p109

“Mochin/mind is a creation of God and it is based on Him.  Mind senses that which is beyond itself.  Mind is not based on worldly reality.“

“Over the Road” p109

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P 109 (of the pamphlet) Near middle of the page “kitzur”  [P 81 of the book]

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“On the Road” p109

“Mochin/mind is a creation of God and it is based on Him.  Mind senses that which is beyond itself.  Mind is not based on worldly reality.“

“On the Road” p109

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P 109 (of the pamphlet) At middle of the page “gum”  [P 81 of the book]

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There’s a great difference between mind and emotions.

The essence of mind/mochin is ‘unto itself’. 

Without ‘someone else’ emotions disappear - they become latent - not exposed.

In solitude there can be arousal of emotions, knowing that there are others to benefit - this is the case of Avraham who was coined that he was not able to serve wayfarers.  

You may think that wisdom and understanding [chochmah and binah] are for the sake of the world because they need to affect the emotions in a proper way…

“Not Alone” p109

“Mochin/mind is a creation of God and it is based on Him.  Mind senses that which is beyond itself.  Mind is not based on worldly reality.“

“Not Alone” p109

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P 109 (of the pamphlet) 3rd line from top of the page “le-hash-pia”  [P 81 of the book]

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Everything that exists is a divine creation.  Nothing exists alone.

You have emotions/midot.  You were made this way so you would answer needs in the world.  By knowing yourself you know there are others who could use your help and input.  

Without proofs,  by knowing yourself and your world you recognize the presence of the Creator.  

“Mercy & Mind” p109

“Mochin/mind is a creation of God and it is based on Him.  Mind senses that which is beyond itself.  Mind is not based on worldly reality.“

“Mercy & Mind” p109

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P 109 (of the pamphlet) top line of the page “ve-gum”  [P 81 of the book]

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We are talking of mind [mochin].  It reaches into the purity of the soul itself. At that level of purity any other faculty will be a distraction.

Mochin/mind is a creation of God and it is based on Him.  Mind senses that which is beyond itself.  Mind is not based on worldly reality. 

The midot/emotions relate to others, by contrast to the inner reality of mochin/mind.

“Blank Out For a Moment” p108

“Sechel [mind] is not created in the worldly environment.  It comes to the world, but is not a product of the world.“

“Blank Out For a Moment” p108

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P 108 (of the pamphlet) 4 lines from end of the page “ve-gum”  [P 81 of the book]

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We are talking of mind [mochin].  It reaches into the purity of the soul itself and any other faculty will be a distraction.

For a new insight the vessels have to rise up and sense the new insight in its own abode. 

This is seen in the moment of quietude that precedes a new insight.  

He goes to the truth beyond functional vessels.  He raises his ‘vessels of mind’ [kli sichli] and tells them what he sees.

“Reality Revealed” p108

“Sechel [mind] is not created in the worldly environment.  It comes to the world, but is not a product of the world.“

“Reality Revealed” p108

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P 108 (of the pamphlet) 4 lines from end of the page “ve-gum”  [P 81 of the book]

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We are looking at the difference between sechel [mind] and midot [emotions].  Sechel relates directly to the ‘Source of sources’.  

Sechel [mind] is not created in the worldly environment.  It comes to the world, but is not a product of the world. 

A worldly reality is created - a divine reality is not contextual - it is unto itself - it stands entirely on its own truth.  

Sechel reveals divine reality.  It draws from the divine and bings it to a world platform.  and this is where the topic of vessels/keilim comes about… [unto itself sechel/mind needs no keilim/vessels]

A keili/vessel is something made in a worldly environment and yet it communicates its purpose - it serves a higher purpose.

So too with ‘vessels of mind’ [klei ha-sechel].