“Soul Mind” p: 26 AyinBase / Ayin Beis with R' Paltiel Friday 5

Photo: Batya David, Israel

Tammuz 5773

Page 26 (chuf vav). At the 8^th line of the page – (line begins: 'lehagiyah...') For text, click: Here.

We are saying that when chassidus talks of sechel/mind it is a different orientation from secular sechel/mind. In a worldly context it is mind of the body. In chassidus it is the mind/sechel of the neshamah/soul.

Only the human being is conscious of his soul. To the human being this is his reality.

“States of Mind” p:26

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 4 Tammuz 5773

Photo: Batyah David, Israel

Page 26 (chuf vav). At the 6^th line of the page – (line begins: 'elyona...') For text, click: Here.

In explaining how Torah is rooted in essence – in the essence of chochmah and thus becomes a tzelem/form – we went into extensive discussion of how there can be 2 levels of an essence. Both are of the essence, but there is a difference.

We saw how the inner level of kesser and daas are interchangable. Daas provides a similar basis to what kesser/crown provides.

We looked at how daas is within our reach and how we can relate to it, yet the way it is in kesser is different from how it is in daas.

In both cases it is a subtle and essential knowledge. Knowledge without dimension. It is overall reality and hence there is no ability to grasp it. In this way it is similar to the level of crown/kesser.

We are wanting to understand the importance of these principles. This is not an academic discussion, exclusively.

Understand this: essentially 'knowing there is a First Being', precedes a sechel/mind pursuit. It is a fundamental knowledge that is a primary life/soul orientation. It is not knowledge that is discovered after not knowing. It is inherent in the living soul/neshamah.

For years we have been discussing how sechel/mind in Torah is fundamentally different to the 'mind' as used and identified in a worldly context. Real sechel/mind originates from tynug/pleasure and the soul. It is not base on experience and experimentation.

It is an absolute imperative that 'we come to life' and see ourselves from a living rather than a functional perspective. When we say 'in the beginning He created heaven and earth' (Genesis 1:1), that is not just a statement of fact, it changes everything.

You are sustained by your soul not your body. So too the 'big body' is not self-sustaining, it is maintained by Him that it represents.

We have often talked about how easily/comfortably we sit in a room supported by beams, supported by the walls, supported by the foundations, supported by the earth. And the earth is supported by nothing... just Him. It hovers in space. It shows that He makes the higher and the lower realms.

“Crown and Knowledge” p:26

AyinBase / Ayin Beis with R' Paltiel Thursday 4 Tammuz 5773

Photo: Batyah David, Israel

Page 26 (chuf vav). At 4^th line of the page – (line begins: 've-az...') For text, click: Here.

The discussion is how it is that even at the essential level there are different levels. We identified kesser/atik and chochmah/wisdom.

Oneg/pleasure is the heart of chochmah/wisdom. And daas illustrates this principle. We are saying that daas is pnimius of kesser (interior of the crown).

Yesterday we began discussing the principle of daas/knowledge/דעת. Daas is not knowledge in the sense of memory or information.

The Sephirot in Jewish Kabbalah

A bar daas, is a person who has a daas/דעת in life and the worldly presence. He is always participating. You can teach a skill, but you cannot teach reality. Daas means I learned something and I committed it to my consciousness – I live by it – my view is affected by this knowledge and I approach everything with that view.
This is not knowledge that has to be retrieved. The root of daas in general is kesser/crown.
Kesser is even above the chochmah. Kesser is that sense of reality that is beyond being identified.
Think of visiting someone's home. You would not move the furnishings around. You have the ongoing consciousness/daas that you are visiting. This follows a deeper sense of 'I am not in a house, rather I am in the presence of the host' who is presenting this to me. It is the presence of the host, that is the kesser/crown for the whole experience and gives it meaning.
The kesser and daas are identical, but at different levels. You cannot count both (the diagram above, aside). Yet there is a big difference between them.
Inside the text: at the 3^rd line. It is known that when kesser is counted then daas is not counted. Or if kesser is not counted then daas is counted. But what could it mean 'not counted'? It means pnimiut ha kesser, which is not part of the sphirah, but is rather part of the Host. So the Zohar is saying the daas is like pnimiut ha kesser (interior of the crown).

So pnimiut ha kesser (interior of the crown) is not considered part of the sphirot, but daas is, even though they are representative of each other.

“This Is Not It” p:25 - 26

AyinBase / Ayin Beis with R' Paltiel Wednesday 4 Tammuz 5773 

Photo: Batya David, Israel

Page 25 (chuf hay). About lower quarter of the page – (line begins: 'haruchni...') For text, click: Here.

We are making a fine distinction... between essence and the essence of chochmah/wisdom.

Sechel of atik is called sechel muflah – 'remote wisdom'. This is like the distance between mehus ha ruchni (spirituality) and sechel enushi (human mindset).

It says, 'my servant moshiach will understand and rise very high'... that is to say there will be a revelation of the 'pnimiut atik' – the inner aspect of the 'remote wisdom'. There will be new souls, in the future to bring new revelations.

Daat in translation means knowledge. But it refers to something much deeper and more significant than information. A responsible person is called a 'bar daas'. What is the inference? It is not alluding to any information that this person has. It refers to the principle recognition this person has of life and all activities in life... he considers how to act and respond.

Daas relates to what is omnipresent – the fundamental reality. Beyond the experiencal level. It is in touch with a constant reality. A reality that has no limits and cannot be grasped. This is a bar daas. He is cognizant of a reality that cannot be grasped. Anything that develops in a wordly manner does not lend itself to daas (deep knowledge), it has a limited function and definition.

“Essential Wisdom” p:25

AyinBase / Ayin Beis with R' Paltiel Tuesday 3 Tammuz 5773 

Photo: Batya David, Israel

Page 25 (chuf hay). About middle of the page – (line begins: 'ubechinat...') For text, click: Here.

We are talking about 2 levels in essence.

The way the essence of pleasure is in essence and in chochmah.

And it needs to be said continually, “in our world there is no essence, and no reality at all” - if you don't have the principle of 'there is a First Being', then you have no way to relate to essence. And the knowledge of there being a First Being is not acquired by proof, but from an inner human perspective.

And how is chochmah essential – it seems to be a discovered faculty of wisdom.

Chochmah is like sight – sight occurs effortlessly. The inner aspect of chochmah/wisdom, it emunah/faith.

The soul and 'life element' in a human being is not owned by the individual, and is not activated by his experience. It is given by Him. This is a reality way beyond the reality that exists in the world. This is an essential reality. In you is vested a spark – a Godly spirit. You are aware of this in your chochmah/wisdom.