“Hammer & Nail; Soul to Soul” p121

“The mentor/mashpia has a destination in mind and want to take you there.“

“Hammer & Nail; Soul to Soul” p121

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P 121 (of the pamphlet) At the middle of the page. Line starts, “u’regilut” [P 88 of the book]

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A faculty that’s in a vessel has to be a ‘good fit’.  The faculty and the vessel have to co-ordinate very closely.

The vessel needs to be a clear channel and not obstruct the faculty. 

The vessel [for example the hand] needs to become very accustomed to the input of the skill and inspiration. 

This is like the mashpia and makabel [mentor and mentee].  Each has to attend closely to the other.

The vessel is made of material that is relevant.  Your mind and hand will not drive a nail.  A hammer is needed.  This illustrates an inner faculty [koach pnimi]. 

By contrast a surrounding faculty has no vessels - it affects things by encompassment.  It lifts things to another reality.

The student needs to relate to what he hears from his mentor/mashpia.  

The mentor cannot just tell the student what he knows.  He has to join the student in his world.  

“Accept” p121

“The mentor/mashpia has a destination in mind and want to take you there.“

“Accept” p121

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P 121 (of the pamphlet) At the middle of the page. Line starts, “u’regilut” [P 88 of the book]

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A faculty that’s in a vessel has to be a ‘good fit’.  The faculty and the vessel have to co-ordinate very closely.

The vessel needs to be a clear channel and not obstruct the faculty. 

The vessel [for example the hand] needs to become very accustomed to the input of the skill and inspiration. 

This is like the mashpia and makabel [mentor and mentee].  Each has to attend closely to the other.

The mentor/mashpia has a destination in mind and want to take you there. 

As a person grows his inherent wisdom surfaces more clearly.  There just needs to be a degree of focus.  A focus on the mind - on the human way of doing things…

“Music & Light” p121

“There’s a right way to do things.  This world is not a jungle or a desert.  This world has an inherent intent - to be inhabited.  There is a reality to your life on earth.“

“Music & Light” p121

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P 121 (of the pamphlet) Approaching the middle of the page. Line starts, “ha-koach” [P 88 of the book]

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The human faculties function by means of vessels [organs - eg the faculty of sight is manifest in the eye].

And time is a factor.  There is a learning curve and a gap between the intent and the execution.

The vessel - the hand has to be trained to play an instrument or make music.

The teacher guides the musician’s hands and the mentor brings out his sense of purpose and music. 

The student senses what the mentor/mashpia is telling him and then reflects it in his own mind and heart. 

There’s a right way to do things.  This world is not a jungle or a desert.  This world has an inherent intent - to be inhabited.  There is a reality to your life on earth.  Sechel/mind is the same - it has the principle of there being right and wrong. 

“Hand Work” p121

“Ratzon/will is not created by the person.  It is by virtue of his presence, which is God’s doing!“

“Hand Work” p121

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P 121 (of the pamphlet) At 5th line of the page [P 88 of the book]

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Will/ratzon is a surrounding/encompassing faculty.  It is not internalized.

It has an effect without imbuing itself into the thing effected.  It does not dress itself in a vessel.  It is a direct flow from the soul.

“Start With Why” p121

“Ratzon/will is not created by the person.  It is by virtue of his presence, which is God’s doing!“

“Start With Why” p121

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P 121 (of the pamphlet) At 2nd line of the page [P 88 of the book]

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Will/ratzon is a surrounding/encompassing faculty.  It is not internalized.

It has an effect without imbuing itself into the thing effected.

“Sense This” p120

“Ratzon/will is not created by the person.  It is by virtue of his presence, which is God’s doing!“

“Sense This” p120

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P 120 (of the pamphlet) At 2nd last line of the page.  Line starts: “v’zeh’hu”  [P 88 of the book]

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Will/ratzon does not be captured in a vessel.  

It can be effective down to the level of vessels, but is not contained there. 

This is different from the other faculties that all have specific vessels that house them. 

“Real” p120

“Ratzon/will is not created by the person.  It is by virtue of his presence, which is God’s doing!“

“Real” p120

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P 120 (of the pamphlet) At about middle of the page.  Line starts: “hayoto”  [P 88 of the book]

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Because there is an essence behind everything… including the creation of the world… thus it is also transmitted a worldly level….

The fact that the world seems to be self-perpetuating indicates the input of essence…

The world ‘feels real’ since there is the Divine Creator behind it…

“Ever Present; Everywhere” p120

“Ratzon/will is not created by the person.  It is by virtue of his presence, which is God’s doing!“

“Ever Present; Everywhere” p120

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P120 (of the pamphlet) At about 10th line of the page.  Line starts: “Im haya”  [P 87 of the book]

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The laws of nature are due to His will.  The don’t just evolve from world.  

The essence/etzem is beyond definition.  It is the reality itself.  It is the truth of His presence.  

Essence is everything and everywhere. 

This is why there is a world that appears to be ‘the real thing’.  This is not a worldly, self-creating reality. 

“The Way It Is” p120

“Ratzon/will is not created by the person.  It is by virtue of his presence, which is God’s doing!“

“The Way It Is” p120

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P 119 (of the pamphlet) At top line of the page.  Line starts: “u’le’maylah”  [P 87 of the book]

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Desire and will/ratzon are different.

Desire has a cause.

Will is a pure soul quality.  It is a divine level faculty. 

Ratzon/will is an active presentation of the soul itself.

It says, ‘I am here.  I want to be here’.

Why does the soul ‘want to be here’?  Because her Maker so desires.

Her power is from Him.  There is no development… it is not response to a demand or circumstance.

“All Embracing” p119

“Ratzon/will is not created by the person.  It is by virtue of his presence, which is God’s doing!“

“All Embracing” p119

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P 119 (of the pamphlet) At 2nd last line of the page.  Line starts: “ma’she’ein’ken”  [P 87 of the book]

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Will/ratzon does not announce what it is doing.  It does not use a particular vessel.  It embraces the total situation.

This is a ‘surrounding faculty’ [koach makifi], in distinction to an ‘inner faculty’ [koach pnimi]. 

And the inner faculty is ‘under the control’ of the one who is doing the action.  It is not an automatic faculty.  It is contemplated and conscious - it ‘gets involved’. 

The surrounding faculty effects the situation without getting involved.  He’s involved by being there, not by inserting himself into a situation - he’s there because the Creator places him there.  And this has an effect.

Ratzon/will is not created by the person.  It is by virtue of his presence, which is God’s doing!

The will/ratzon is given by the Creator.  It is a direct statement of the soul itself.  It is self effacing.

The will relative to his essence is self-effacing.  

Without ratzon/will there is no presence.  Without will he’s asleep…!

  

“Creation” p119

“Will is a surrounding faculty.  And it is not a faculty unto itself.  It cannot be done without full involvement - ‘I want because I want’ - the will is the wanting of the soul. “

“Creation” p119

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P 119 (of the pamphlet) At 11th line of the page.  Line starts: “b’inyan”  [P 87 of the book]

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Will/ratzon is a state of being.  It has not tangible presence.  Nothing remains after it moves on. 

“Have a Smoke Break” p119

“Will is a surrounding faculty.  And it is not a faculty unto itself.  It cannot be done without full involvement - ‘I want because I want’ - the will is the wanting of the soul. “

“Have a Smoke Break” p119

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P 119 (of the pamphlet) At 4th line of the page.  Line starts: “she’bo”  [P 87 of the book]

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A person wants life.  He has a wholesome will.  

Perhaps he smokes even thought it is not healthy.

Does he want it?  It is a subset of the will that enables him to light up.  

Will is a surrounding faculty.  And it is not a faculty unto itself.  It cannot be done without full involvement - ‘I want because I want’ - the will is the wanting of the soul. 

“Soul Interest” p119

“At the level of surrounding light the angels note the infinite light and they get consumed by longing…“

“Soul Interest” p119

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P 119 (of the pamphlet) At 4th line of the page.  Line starts: “key im”  [P 87 of the book]

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On the one hand the surrounding light contains everything - like a home is the vessel for all the furnishings and utensils it contains.  

And at the same time it is not grasped - no aspect of the home grasps the full import of the home.

It embraces and permeates everything, while remaining above. 

The ratzon/will exemplifies this phenomenon.

“Will Power” p118 -119

“At the level of surrounding light the angels note the infinite light and they get consumed by longing…“

“Will Power” p118 -119

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P 118 (of the pamphlet) At about middle of the page.  Line starts: “key im”  [P 87 of the book]

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The soul has will - power.  The will / ratzon is pure.  It has no cause.  The will is the experience of the soul itself.  

The will/ratzon seems to be a faculty of the soul, but it is different from all the other faculties.  It does not have an identifiable presence that can be seen as distinct from its source.

“For Internal Consumption” p118

“At the level of surrounding light the angels note the infinite light and they get consumed by longing…“

“For Internal Consumption” p118

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P 118 (of the pamphlet) At about middle of the page.  Line starts: “key im”  [P 86 of the book]

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Life is given from the source of life.  

“Beneath The Sky” p118

“At the level of surrounding light the angels note the infinite light and they get consumed by longing…“

“Beneath The Sky” p118

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P 118 (of the pamphlet) At about 10 lines into the page.  Line starts: “b’olamot”  [P 86 of the book]

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There is a ‘source of all sources’ - the source of vitality - reality itself.  This essence has no cause.  It defies the principle of cause.  

And there’s a chain of ‘cause and effect’.  Each level relates to the level above it.

An essence has no cause.  The effect has a cause that precedes it, and this is what gives the effect a sense of its being.

“Consumed By Longing” p118

“At the level of surrounding light the angels note the infinite light and they get consumed by longing…“

“Consumed By Longing” p118

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P 118 (of the pamphlet) Top of page.  Line starts: “huh’ray”  [P 86 of the book]

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Looking at 2 types of light.  Internal and surrounding light.  At the level of surrounding light the angels note the infinite light and they get consumed by longing…

And the light in the world is just a reflection [ha’arah] of His light.  

And into His people He included a ‘download’ of the essence itself.

“Angel Insight; Angel Desire” p117

“In the world, perfection is associated with functionality.  From a higher perspective, perfection is much higher than functionality.“

“Angel Insight; Angel Desire” p117

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P 117 (of the pamphlet) Lower quarter of page.  Line starts: “b’olamot”  [P 86 of the book]

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Notes from Yitzchak:

The longing of the seraphim to be part of the heavenly reality so far beyond them makes them burn up with fiery desire. So is the soul awakened by the sight of the sky, become aware of the immeasurable distance between it and where the heavens are, for the sky represents that which is far beyond far, and seeing it the soul burns up with desire for a height that is even higher causing it almost to expire.

“Pure” p117

“In the world, perfection is associated with functionality.  From a higher perspective, perfection is much higher than functionality.“

“Pure” p117

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P 117 (of the pamphlet) Lower third of page.  Line starts: “u’biur”  [P 86 of the book]

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The surrounding light intends to reveal the essence - it points to its origin. 

And even when essence becomes known, it stays in its own reality.

“Fully Perfect” p117

“In the world, perfection is associated with functionality.  From a higher perspective, perfection is much higher than functionality.“

“Fully Perfect” p117

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P 110 (of the pamphlet) Approaching the middle of page.  Line starts: “bhitlabshutum”  [P 86 of the book]

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There’s the infinite light without any message for external consumption.  

The intent of the 10 hidden sphirot is not just to stay concealed, but rather to facilitate the creation of world. 

The infinite light has no ‘reason’ it is there.  To say it is ‘self-justifying’ is not fully accurate, since there is no question and answer.

In the world, perfection is associated with functionality.  From a higher perspective, perfection is much higher than functionality. 

From a ‘surrounding’ perspective, everything is representing the truth… there’s no hierarchy.  

  

“Primary Reality” p117

“There is a First Being that represents the absolute truth of being.  The truth is that there is a presence.  A presence beyond tangibility and identity.“

“Primary Reality” p117

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P 110 (of the pamphlet) At top of page.  Line starts: “v’isah”  [P 86 of the book]

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What does God want from you?  That you have awe for Him.

Is having that awe/fear a small thing?  No, it requires a high degree of purification, since if you have a worldly perspective you don’t have fear of God…

There is a First Being that represents the absolute truth of being.  The truth is that there is a presence.  A presence beyond tangibility and identity. 

The world comes from this truth.  He created it.  

Two elements in this truth: 1] the essence, and 2] the light from this essence - a light based on Him deciding to reveal his presence. 

Revelation of presence has to elements: 1] self revelation, and 2] revelation of some content.  

At the highest level there is the concern of ‘how do I bring this revelation to a worldly level’.  The 10 sphirot are the beginning of this.

And each sphirah as its own weight, impact, and limit. 

The are measures, so that they don’t crush the world.

In addition they are able to be contained in vessels/keilim

“Getting Dressed” p113

“The encompassing light alludes to the internal light.“

“Getting Dressed” p113

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P 110 (of the pamphlet) At 2nd paragraph of page.  Line starts: “v’al pi”  [P 84 of the book]

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Makif means encompassing.  This is the light that enables the internal life.  The encompassing light is not totally remote from revelation. 

The encompassing light alludes to the internal light.

The intent of sovev/surrounding is to provide for the internal light that comes later.

The internal level carries the light of the surrounding reality [like all the furnishings of a home reflect the overall concept].

A human being is an essence. 

“Ever Present, Everywhere” p113

“The shine of the face or the color of an object is indicative of the essence… it is there without any kind of process… it is there due to its own truth.  This is the divine presence - the divine will that it be…“

“Ever Present, Everywhere” p113

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P 110 (of the pamphlet) At top of page.  Line starts: “u’lefi zeh”  [P 84 of the book]

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We are looking at the light that represents infinity [ein sof].

This is a revelation from essence - not something exported from essence.  

This is the light of the first day of creation.  It does not fit into a worldly context.  It is beyond being in a vessel.

This light was concealed and treasured away.  Instead of being a light that goes into vessels, it became the ohr makif [all encompassing light].

How does it become encompassing?  This is the essence that is everywhere.  It is in all worlds equally.  

The world is as fresh as it has ever been - this is because it is surrounded and nourished by a divine reality.