“This is Your Life” p147

“You know you are alive.  You cherish your life.  This is inherent knowledge from the time of inception.  It is not discovered knowledge. ”  

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P 147 (of the pamphlet) Towards middle of the page.  Line starts, “huh’ray” [P107 of the book]

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We must relate to things from a soul perspective.  A human being is primarily his soul, not his body. 

The vitality [chayus] of man drives him to know more and go for deeper significance.  It is more than biological life.  It is what raises him to a greater reality. 

This is the reality of the human being.  This is our experience.  Without this element man is bored.  Boredom is a terrible suffering of disengagement and futility.

When man walks he always sees the sky and the earth.  This is very significant - it means that his natural view includes an inner light [ohr pnimi] and a surrounding light [ohr makif].

“Sense Your Life” p147

“You know you are alive.  You cherish your life.  This is inherent knowledge from the time of inception.  It is not discovered knowledge. ”  

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P 147 (of the pamphlet) At 11th line of the page.  Line starts, “kuli” [P107 of the book]

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An inner light allows each creation to sense its own life.  

The surrounding light  is not sensed by the creations.  

“Made In God” p147

“You know you are alive.  You cherish your life.  This is inherent knowledge from the time of inception.  It is not discovered knowledge. ”  

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P 147 (of the pamphlet) At 11th line of the page.  Line starts, “kuli” [P107 of the book]

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We are learning that the entire existence of the world is created by God’s knowing it.

The existence of the world begins prior to it being manifest,  It begins in His knowledge. 

The physicality of the earth itself is in fact a divine knowledge. 

There is nothing other than He, that makes everything. 

There is no other existence whatsoever.  

The Torah is speaking of the spirit that precedes the action.  There is no such thing as a worldly presence.  There is only His inspiration.

The knowledge that creates the creation is above it - surrounding it - makif.

“No Defense” p147

“You know you are alive.  You cherish your life.  This is inherent knowledge from the time of inception.  It is not discovered knowledge. ”  

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P 147 (of the pamphlet) At 11th line of the page.  Line starts, “kuli” [P107 of the book]

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“Cherished Life” p147

“You know you are alive.  You cherish your life.  This is inherent knowledge from the time of inception.  It is not discovered knowledge. ”  

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P 147 (of the pamphlet) At 8th line of the page.  Line starts, “et ha’aretz” [P107 of the book]

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By his knowledge the physical world is made to be.  He is the source of all existence. 

We’re talking here about inherent knowledge [not the knowledge that is discovered].

You know you are alive.  You cherish your life.  This is inherent knowledge from the time of inception.  It is not discovered knowledge. 

In the womb you knew yourself.  

this knowledge creates the reality of his existence, to the point that he protests when he is disturbed.  

By God knowing the world He gives it presence.  

You have a means to find God from within yourself - this is a divine gift.  

“Desired Living Rock” p147

“We don’t know the depth that our souls contain.  We have a divine soul [neshama] and if we did not doubt it, we would be unlimited.”  

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P 147 (of the pamphlet) At 7th line of the page.  Line starts, “v’hanivroim” [P107 of the book]

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The vitality and existence of the globe of the earth is due to His knowledge of it.  By knowing it He makes it and maintains it. 

We don’t know the depth that our souls contain.  We have a divine soul [neshama] and if we did not doubt it, we would be unlimited.

We ignore the main inspiration that is given to us.  We translate things into lowly physical terms. 

“Seen from Behind” p147

“We don’t know the depth that our souls contain.  We have a divine soul [neshama] and if we did not doubt it, we would be unlimited.”  

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P 147 (of the pamphlet) At 7th line of the page.  Line starts, “v’hanivroim” [P107 of the book]

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The vitality and existence of the globe of the earth is due to His knowledge of it.  By knowing it He makes it and maintains it. 

We don’t know the depth that our souls contain.  We have a divine soul [neshama] and if we did not doubt it, we would be unlimited.

We ignore the main inspiration that is given to us.  We translate things into lowly physical terms. 

“Take Up Space” p147

“Just like the tight-rope walker looks beyond his rope to the pole that is his stability and destination; so too man looks through the stuff of this world to the One who is presenting it to him…!”  

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P 147 (of the pamphlet) At 5th line of the page.  Line starts, “b’pratiut” [P107 of the book]

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Worldly science deals with external observation.

Rather than on purpose and what things are meant to be…

Science is called an external knowledge [chochmah chitzoni].  It is much lower than real chochmah/wisdom, but it can impurity it.

God’s knowledge is what gives the globe of the earth a presence. 

“Infinity Environment” p147

“Just like the tight-rope walker looks beyond his rope to the pole that is his stability and destination; so too man looks through the stuff of this world to the One who is presenting it to him…!”  

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P 147 (of the pamphlet) At 5th line of the page.  Line starts, “b’pratiut” [P107 of the book]

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The inner light [ohr pnimi] intends to have an internal effect. 

Infinity is the basis and source of finitude.  This is a fundamental principle.  Our minds [sechel] are an emanation from our souls.  

It is crucial to maintain sight of this backdrop of this infinity.

“Infinity View” p147

“Just like the tight-rope walker looks beyond his rope to the pole that is his stability and destination; so too man looks through the stuff of this world to the One who is presenting it to him…!”  

“Infinity View” p147

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P 146 (of the pamphlet) At last line of the page.  Line starts, “m’ein” [P107 of the book]

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“Rooted Above” p146

“Just like the tight-rope walker looks beyond his rope to the pole that is his stability and destination; so too man looks through the stuff of this world to the One who is presenting it to him…!”  

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P 145 (of the pamphlet) At last line of the page.  Line starts, “m’ein” [P107 of the book]

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Every defined thing has infinity as it’s background [every yesh is sourced in makif.  It is the level of me’maleh that defines the function of the thing].

“Miracles & Mistakes & Direct Connection” p146 (God in Search of Man)

“Just like the tight-rope walker looks beyond his rope to the pole that is his stability and destination; so too man looks through the stuff of this world to the One who is presenting it to him…!”  

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P 145 (of the pamphlet) At last line of the page.  Line starts, “m’ein” [P107 of the book]

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There is a supreme light that encompasses all worlds equally.  

And from this supreme light shines a line - a ray [kav] that is an internalizable intent.

This imbues the vessels with the ability to create ‘something from nothing’ [yesh m’ein].

Discrete objects [yesh] seem independent.  This is not the case.  The yesh is not meant to hide and obscure us from the Creator.  They should connect us to Him directly. 

In fact the stuff of this world is indicating Him - it is saying - your Creator is right here with you.  

Chochmah/wisdom sees that this physical manifestation is being presented to you by the Creator.

Just like the tight-rope walker looks beyond his rope to the pole that is his stability and destination; so too man looks through the stuff of this world to the One who is presenting it to him…!

“Miracles & Mistakes” p146

“It is the will that gives the mind a broader perspective.  It calls to him to go into the unknown - to go beyond what he now understands.”  

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P 145 (of the pamphlet) At lower third of the page.  Line starts, “mah she’gabay” [P107 of the book]

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In our world ction is done not by will.  Will directs and your hand takes action.

Know that the will does have a power of its own and is able to accomplish things.  This is the basis - the force behind all other activities. 

The will is behind all accomplishments. 

The power that makes the world and accomplishes things in the world is super-worldly.  It is will/ratzon.

The world is real.  It is so wholesome that you can make a mistake and then correct yourself.

He made a world that is full of unlimited possibilities.  Whether this world is heaven or hell depends on us.

“Miracle Quality” p146

“It is the will that gives the mind a broader perspective.  It calls to him to go into the unknown - to go beyond what he now understands.”  

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P 145 (of the pamphlet) At middle of the page.  Line starts, “d’ha’ratzon” [P107 of the book]

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Will is the miracle quality that activates all the abilities of the soul…  The mind functions only by the drive of the will/ratzon.

It is the will that gives the mind a broader perspective.  It calls to him to go into the unknown - to go beyond what he now understands.  

The faculties and limbs are not created by the will/ratzon.

From Above: the creation of the world is the force of the will/ratzon.

Sight is like wisdom/mind on a physical level.  

We understand because we want to understand.  We see because we want to see.

Sight is not forced on us - we are drawn to the view - we see not just due to the faculty of sight, but because ration/will is presenting it to us - “look, here’s something real and significance”. 

Will/ratzon says, “this view belongs to us, and we belong to it”.  By will/ratzon we are unified with reality.

Will/ratzon identifies what we should want.  It says life and its experiences are important.  

Will/ratzon identified importance on the divine level - essential level.  

If not for our sense of the significance of existence we would not be curious about what we see.  

“A Providing Sky” p146

“He moves and operates not due to any lack, but because everything is his business and His creation.”  

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P 145 (of the pamphlet) Lower quarter of the page.  Line starts, “kaylim” [P107 of the book]

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The creation is Godly.  It comes from a super-worldly source.  

There’s the initial creation - and the world is thus given an ‘absolute’ presence - a reality.  This reality is not ‘of itself’ - it is a divine creation of the that caliber - it presents itself as a yesh - as seemingly self-sustaining entity.

This level of creation can only come from an encompassing light [ohr makif].

“Thicker Light” p146

“He moves and operates not due to any lack, but because everything is his business and His creation.”  

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P 145 (of the pamphlet) At middle of the page.  Line starts, “marathon” [P107 of the book]

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Will/ratzon is the basis for the creation. 

And how do all the details flow from will that is encompassing?

The details manifest on account of the internalized light.  Each creation has its own specific energy.  The human being is above being a limited creature in the world.

The definition of world:  light in vessels [ohr b’keiim]. 

By means of the thickening of the light, the vessels came into existence. 

This is a lower level.  There is a level above thought.  

Thought is already the level of vessels, and speech and writing are further thickening and revelation of the vessels.

Why write a thought?  You would write it when you sense a supreme reality to it.  It is not the thought that provides the drive, but rather the will that is above it.  

“Man In a Bubble” p146

“He moves and operates not due to any lack, but because everything is his business and His creation.”  

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P 145 (of the pamphlet) Lower third of the page.  Line starts, “dufkah” [P107 of the book]

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Will/ratzon is a soul principle.  Think of purpose.  You can have everything on a physical level.  But now purpose.  Your boredom will be unbearable.

People inflict pain on themselves to escape it.  

Or over eat.

All your faculties might be engaged, but you lack the will and the next moment. 

Man was created to be effective.  

In truth life is an endless trip.  You are continually growing in service of God and in understanding.

“Effortless Constant Activity” p146

“He moves and operates not due to any lack, but because everything is his business and His creation.”  

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P 145 (of the pamphlet) 3rd line from top of the page.  Line starts, “v’yitchakem” [P107 of the book]

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Will/ratzon is the impetus for all the faculties. 

And the limbs containing the faculties are not created by the soul…

The soul was created above.  

The world is maintained by His will.

This is the supreme will that precedes any contraction - in the essence of Godliness.

There is nothing compelling God to make the world.  In the soul by contrast there is a compulsion to emanate and reveal the faculties. 

Nothing in creation came to be without intent.  

“Walking & Running & Everything is My Business” p146

“He moves and operates not due to any lack, but because everything is his business and His creation.”  

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P 145 (of the pamphlet) 3rd line from top of the page.  Line starts, “kuli” [P106-7 of the book]

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The coming into being of all the worlds is from the encompassing light [ohr makif].

Similarly the revelations of the downloading of worlds [seder hishtalshalut] is rooted in the encompassing light [ohr makif].

Ratzon [will] is the spirit that guides the faculties to act within reality.

Yaakov says ‘I have everything’.  And yet he moves.  He relates to the Godly presence, to the reality, to the Creator.  He moves and operates not due to any lack, but because everything is his business and His creation. 

If a person loses the impetus to progress… he has the faculties, and he has the ratzon… but the ratzon has to reach and activate the faculties.

“Light & Air” p145 - 6

“Man requires and seeks a divine significance in his activities.”  

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P 145 (of the pamphlet) 4th line from end of the page.  Line starts, “u’le’meye’la” [P105 of the book]

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There is a level of light called reflection [ha’arah], that is intended to affect something…

It is engaged in creation.

This corresponds to ‘inner light’ [ohr pnimi] - light that has a distinct effect…

This inner light intends to be effective.  For this reason it emanates not as ‘nothing’, but rather as an identified presence.

“You Could Close Your Eyes” p145

“Man requires and seeks a divine significance in his activities.”  

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P 145 (of the pamphlet) last paragraph of the page.  Line starts, “kitzur” [P105 of the book]

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Light influences but does not get affected… this is because it is nothing [ayin].  It is not an independent existence.  

Wisdom [chochmah], you see, but you don’t know what you see.  It is in the category of light [ohr], but it is not light - it is like sight - you have a degree of intention in accepting what you see.  You could close your eyes.  

“Based Above” p145

“Man requires and seeks a divine significance in his activities.”  

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P 145 (of the pamphlet) at middle of the page.  Line starts, “upoel davar” [P105 of the book]

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Light is present due to its source.  It does not need to make an effort to be seen.  

Light has an effect, without being engaged [enclothed] in that which is effected.

This is due to the fact that the light at essence, is just a revelation from the source. 

And thus the light retains the quality of being self-effacing.  

Yes, we have a world. And any ‘worldly’ reality does not belong to the world.  A world without a Creator is nothing.  

The light represents the essence, not itself. 

You should recognize the source and not the creation per se.  

“Undefined Sky” p145

“Man requires and seeks a divine significance in his activities.”  

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P 145 (of the pamphlet) near middle of the page.  Line starts, “shêyihuhyeah ratzon” [P105 of the book]

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“Presented from Above” p145

“Man requires and seeks a divine significance in his activities.”  

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P 144 (of the pamphlet) near middle of the page.  Line starts, “v’huh’inyan” [P105 of the book]

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The difference between wisdom and understanding is representative of essence and consequence.

Light has the quality of ayin and simplicity.

In a strictly worldly setting you don’t have ‘essence’.  In worldly thinking the meaning of things is missed. 

Wisdom / chochmah has a completely different perspective in contrast to the process that is seen later in understanding / binah.