Utilizing Your Daas

UNEDITED INTERNET VERSION
V3
[4/21/2017]
UTILIZING
YOUR DAAS
Building Our Power Of Daas
Adapted from the hebrew shiurim

of the author of Bilvavi Mishkan Evneh
http://www.bilvavi.net/sugya/daes.dat
Utilizing Your Daas | 1
Editors Preface ................................................................................................................. 5
01 | Differentiating ........................................................................................................... 6
Introduction and Summary of Getting To Know Your Thoughts.................................................6
The Three Kinds of Daas: Differentiating, Deciding, and Connecting...........................................6
Daas HaMavdeles: Differentiating Between Chochmah and Binah .............................................7
Dilug: Mental Jumpiness ........................................................................................................7
A Difference Between Men and Women ....................................................................................8
Yetzer Hora/Medameh/Dilug .....................................................................................................9
Too Focused On the Similarities and Ignoring the Differences .....................................................9
Using Daas DHavdalah: Noticing Differences ...........................................................................10
How To Stop Mental Jumpiness ...............................................................................................11
Getting Back Your Nature To Differentiate ...............................................................................12
Seeing Subtle Differences ........................................................................................................13
Overcoming Temptation..........................................................................................................14
Restraining The Imagination ....................................................................................................15
02 | Deciding .................................................................................................................. 16
Daas DHachraah Deciding Between Chochmah and Binah.....................................................16
Daas In Relation To Higher Binah and Lower Binah..................................................................16
The Difference Between Daas DHavdalah and Binah DHavdalah .............................................17
Initial Perspective and Second Perspective...............................................................................18
Daas DHachraah: The Power of Bechirah/Choosing .................................................................18
Two Sources of Decisions: The Mind and The Will ....................................................................19
Deciding Through The Mind: Mental Decisions.........................................................................19
Refining Your Initial Understanding .........................................................................................21
Deciding Because of What You Want .......................................................................................23
Becoming Aware of The Personal Motives In Your Thinking ......................................................24
The Purified Thinking Process: First Chochmah, Then Daas, Then Binah ....................................25
Two Uses of Bechirah: Havdalah and Hachraah ........................................................................26
The Difference Between Deciding Through Mind or Will...........................................................26
Deciding What The Proper Ratzon Is ........................................................................................27
Today and The Future..............................................................................................................27
Purifying The Mind From Ulterior Motivations .........................................................................27
03 | Higher Daas and Above Daas .................................................................................. 29
Daas DChibbur: Connecting The Knowledge ...........................................................................29

Connecting Details ..................................................................................................................29
Connecting Chochmah with Binah, or Binah with Chochmah ....................................................29
How One Begins To Learn A Sugya of Gemara ..........................................................................30
Accessing The Root of the Information ....................................................................................30
Chochmah Sees An Outline of Reality, Daas Can See Reality Itself.............................................31
Connecting Details Through Revealing the Root .......................................................................32
How To Get To The Root..........................................................................................................33
Connecting Two Views Through Revealing the Root .................................................................34
Seeing All The Details of Torah as One .....................................................................................35
Higher Daas: Going Above Daas ...............................................................................................36
Conclusion ..............................................................................................................................37
04 | How To Avoid Evil Imagination................................................................................. 38
The Lesson from the Eitz HaDaas: The Limits of Our Daas .......................................................38
Good Daas Is To Define Limits, Evil Daas Is To Break Limits .....................................................39
Defining Limits of Everything ...................................................................................................40
Daas The Key To Good Middos .............................................................................................41
Evil Daas Is The Imagination ...................................................................................................41
Imaginary Pleasure..................................................................................................................41
Stopping Evil Imagination At Its Root .......................................................................................42
Using Daas DHavdalah To See The Limits of Each Concept ......................................................43
A Practical Way To Use Havdalah.............................................................................................43
Defining Each Thing By Seeing Its Limits ...................................................................................45
05 | Rectifying The Eyes .................................................................................................. 46
The Eye Sees and the Heart Desires ......................................................................................46
Where Is Our Daas Located? ...................................................................................................46
When Daas Falls Into The Eyes ................................................................................................47
Desire of the Eyes....................................................................................................................47
When Daas Falls Into The Eyes ................................................................................................48
Our Current Level of Daas Is First In The Eyes ..........................................................................49
Evil Daas: Connecting To An Evil Vision ...................................................................................49
When Hisbonenus/Mental Reflection Is Evil .............................................................................50
Rectifying Evil Desires of the Eyes ............................................................................................51
Revealing our Ratzon ..............................................................................................................51
Returning From Vision Mode To Intellect Mode ...................................................................52

Returning To Ratzon ................................................................................................................53
The Superficial and Deeper Ways To Use Hesech HaDaas .....................................................53
The Deeper Solution: Awakening Your Inner Ratzon.................................................................54
Summary ................................................................................................................................54
Eyes of the Intellect .............................................................................................................54
In Conclusion ..........................................................................................................................55
06 | The Desire For Knowledge ........................................................................................ 56
Desiring The Eitz HaDaas ........................................................................................................56
The Desire For Knowledge .......................................................................................................56
Preconceived Notions When It Comes To Learning Torah .........................................................56
Seeking the Truth: First See Two Equal Options ........................................................................57
Why Does A Person Desire Knowledge? ...................................................................................58
Good Desire For Knowledge When Knowledge Is A Tool To A Greater Means ......................... 59
Distorted Perception ...............................................................................................................60
Turning Over The Initial View ..................................................................................................60
The Difference Between Chemdah/Desire and Havayah/Essence ..............................................61
How To Use The Power of Chemdah/Desiring Knowledge.........................................................64
In Conclusion ..........................................................................................................................65
07 | Turning Back Over ................................................................................................... 66
Daas HaMis-Hapeches: Turning Over A Concept .......................................................................66
Evil Imagination: When The Goal Is Switched ...........................................................................67
Leaving The Evil Imagination ...................................................................................................68
Rectifying Evil Imagination: Leaving Action ..............................................................................69
Leaving Imagination: Letting Go Of The Fantasies.....................................................................70
08 | Rectifying Evil Imagination ...................................................................................... 71
Good Daas Is True Reality, and Evil Daas Is Imagination ..........................................................71
Oid (More) vs. Ad (Until) ...................................................................................................71
A Deeper Awareness ...............................................................................................................73
A Second Way To Rectify Imagination: Using The Holy Kind of Oid ........................................73
A Third Method of Rectifying Imagination: Using The Power of Hosafah .................................74
Rectifying Imagination Through Using Havayah (Comparing Imagination To Reality).............. 75
In Summary ............................................................................................................................76
Opposites Bear The Same Root ................................................................................................76
Returning Medameh To Havayah .........................................................................................77

09 | Nullifying Your Daas ............................................................................................... 78
Daas and Bittul (Nullification) .................................................................................................78
Three Kinds of Bittul................................................................................................................78
Daas Requires Connection To The Daas of Others ...................................................................78
The Connection Between Daas and Bittul................................................................................79
Another Difference Between Holy and Evil Daas .....................................................................80
Two Sources of Connection: Ahavah/Love and Daas ................................................................80
Two Ways of How To Reach Daas ...........................................................................................82
Higher Daas ...........................................................................................................................82
Applying Higher Daas To Our Torah Learning .......................................................................84
The Depth of Exile and Redemption .........................................................................................84
Summary of The Three Ways To Nullify Our Daas ....................................................................85
Daas That Is Unwilling To Nullify Itself: Imagination ................................................................85
Our Initial Level of Daas Is Stemming From Medameh ..........................................................85
Using Our Daas To Sort Out The Imagination...........................................................................86
Acting Based Upon The Daas of Tzaddikim ...........................................................................86
10 | Lengthening, Widening & Deepening the Daas ........................................................ 88
Different Kinds of Daas ...........................................................................................................88
Lengthened Daas and Widened Daas .....................................................................................88
Deep Daas..............................................................................................................................89
11 | Light Daas: Seeing Only One Side of Something..................................................... 91
Light Daas: Seeing Only One Side ............................................................................................91
Complete Daas Knowing Something And Its Opposite...........................................................91
The Yetzer Hora: The Power of Persuasion ...............................................................................92
Using This Power For Good ......................................................................................................92
Marriage -- The Complete Daas ...............................................................................................93
Examples of Complete Daas and Partial Daas .........................................................................93
Editors Preface
Utilizing Your Daas (an English adaptation of Da Es Daatcha) is a cerebral journey into our
minds, where we can learn how to develop the power of our mind and increase the strength of our
intellect, as part of developing the powers of our soul. It is a sequel to its predecessor, Getting To
Know Your Thoughts (Da Es Machshavosecha).
In Getting To Know Your Thoughts, the Rav explains an in-depth understanding of the three
mental abilities, known as chochmah, binah, and daas. The Rav had mentioned in the introduction
to Getting To Know Your Thoughts that the ability of daas really requires its own separate work, as
it is in a class of its own. That separate work became the next installment in the Da Es series,
Utilizing Your Daas (available exclusively for download at www.bilvavi.net).
In Utilizing Your Daas, we take an in-depth look at what lays in our power of daas, how we can
have more access to it, beginning from the more basic abilities and then exploring its deeper uses. By
understanding the inner workings of daas, we can greater abilities of sensible decision-making,
greater self-control of mind over emotion, strengthened mental abilities, and greater control over the
imagination (which links this series with another series of the Rav, Getting To Know Your
Imagination). Ultimately, the goal is to strengthen our mental abilities when it comes to Torah
learning, and on a deeper level, to connect our Torah learning with Hashem.
This particular work is heavy reading which requires a lot of contemplation, and it is perhaps the
most difficult to understand from all of the installments in the Da Es series. It should only be read by
those who are more intellectually-inclined and who have advanced their way through Getting To
Know Your Thoughts.
01 | Differentiating
Introduction and Summary of Getting To Know Your Thoughts

Here we will discuss mochin (the mind), which we have begun to explain previously [in Da Es
Machshavosecha, Getting To Know Your Thoughts]. In the previous series, we mainly discussed
the mental abilities called chochmah (wisdom) and binah (contemplation). Now we will focus on
how we to use the ability of our daas (connecting knowledge). The discussion here is built upon the
previous series and is a continuation of it.
We mentioned [in Getting To Know Your Thoughts] that there are two kinds of chochmah, binah
and daas a higher function and a lower function. The higher function of our mind is called
mochin dgadlus, while the lower function is called mochin dkatnus. 1 There is a higher and lower
chochmah, and there is a higher and lower Binah. This is a brief summary.
Binah, as was explained, really makes use of our power of medameh (imagination/comparing).
Higher binah is to compare information with what one has learned from his teachers. Lower binah is
to compare the actions that one has seen from his teachers. Both of these kinds of Binah involve
comparing information, so binah works in tandem with medameh/imagination.
Within daas itself, we mentioned that there are three kinds: daas dhavdalah (differentiating),
daas dhachraah (deciding), and daas dchibbur (connecting the knowledge together). We will
begin to explain the lower functions of daas and then progress to discuss its higher, deeper uses.
The Three Kinds of Daas: Differentiating, Deciding, and Connecting

Daas dhavdalah is when a person differentiates between a chochmah-thought and a binah-
thought. Here, the daas in our mind comes to differentiate between the knowledge that I see in
front of me which I have acquired from what I have learned (chochmah), with what I am about to
do (binah). If one is able to makes this differentiation, he has reached the power of daas dhavdalah.
Daas dhachraah is when I weigh out the information and decide if I will act upon it or not.
Here, the daas decides if my comparison which I made is correct or not. What I hear from my
teacher doesnt mean I have decided to act upon it. Binah is when I compare the information and
thus I come to understand the information better, and daas dhachraah is that after I have used my
power of binah/medameh to compare, now I decide if I will act upon that understanding.
So chochmah is to see the information, binah is to compare different kinds of information, and
the role of daas comes to combine all the information together (first it differentiates and decides,
1 Editors Note: These concepts, mochin dgadlus and mochin dkatnus, are stated in sefer Tanya. as well as in many
other earlier and classical sources of our sefarim hakedoshim. Refer to Getting To Know Your Thoughts, Chapter 06
though, before it can combine the information). It combines the general view of the chochmah and
the detailed view of binah, and fuses them together to form the bigger picture.
At its total level, this is ruach hakodesh (the holy spirit), which sees the general view, as well as
the details, and then to see how they both connect - which is to see the grand total of the picture.
This is known as daas dchibbur : when one uses his daas to connect the information together, after
having used havadalah (differentiation) and hachraah (deciding).
That is a brief outline of what it is to come. We will begin with the lowest function of daas,
which is called daas dhavdalah to differentiate between information.
Daas HaMavdeles: Differentiating Between Chochmah and Binah

Daas dhavdalah [or daas hamavdeles, or simply Havdalah] comes to separate between what is
chochmah and what is binah. When the thoughts of a person become mixed up, there is bilbul,
confusion, and the thoughts need to be separated and arranged.
To illustrate this concept, at the beginning of Creation, light and darkness were mixed together
into one, and Hashem came and separated them from each other. Havdalah is about sorting out a
previous mixture. If there is no mixture, there is no need for havdalah. So havdalah is only when
there is a mixture of information in the head that needs to be sorted out. A mixture manifests in our
soul as the power of medameh (imagination).
Daas comes to analyze what the binah has done and takes it apart, in order to decide if the binah
has made an accurate comparison. The binah has made a comparison between two chochmah-
thoughts, and now a bilbul in the mind is created, because there is now chochmah and binah. The
daas comes to sort out this mixture of information that has been created in the mind.
More specifically, daas dhavdalah essentially comes to separate the medameh/imagination the
mixture of information that has now entered the mind after binah has been activated. Chochmah sees
the original scrap version of the information, binah compares that with other information, and daas
separates between the chochmah and binah - it essentially comes to separate the bilbul (confusion)
that gets created from the jumbled together thoughts of the chochmah and binah.
Dilug: Mental Jumpiness

What causes a person to have bilbul, to become confused and mixed up? Generally speaking,
there are two causes for bilbul.
One cause is called dilug jumping. This is when the mind quickly jumps from one piece of
information to another piece of information. (There is also a holy way to use this power 2, but now
2 To learn more about how to use the power of dilug (jumpiness) for holiness, refer to Reaching Your Essence_05
(Taking The Jump) and also Fixing Your Fire_05_Knowing Your Capabilities
we are dealing with the lower use of dilug, which causes a person to become confused in his mind
when he jumps around between information). When a person is jumpy in his mind, he loses the
chochmah that was contained in his binah, and as a result, his binah then becomes a total
imagination. He will then come to make an inaccurate comparison of information, using binah
alone.
Creation is built on seder (order); all of Creation is orderly, and everything in Creation functions
through a certain order. All of them You created with chochmah (wisdom). When there is medameh,
however, there is a dilug (jumpiness), and then there is no seder. A dilug is the antithesis to chochmah,
which represents seder/order.
What brings dilug? One cause is medameh (the imagination), which is what we will be mainly
dealing with in this discussion. Another cause for dilug is mehirus, quickness. An example of this
when people skip words as they read and then they make mistakes. 3 We will not deal with this now;
now we will focus on the problem of dilug causes by medameh.
How does medameh bring dilug? By nature, it is hard for a person to pass so quickly between one
thing to another, unless he feels very pulled after it. Children, who do not have daas, jump very
quickly from one action to another, because they constantly feel pulled after things. Unless a person
gets dragged after something, he doesnt jump away from what hes doing. Children are jumpy
because they have no daas; their medameh is dominant.
Man was created to follow seder Asher yatzar es haadam bchochmah, Who created man with
wisdom. We are naturally orderly, because we were created with orderly wisdom. But when a
medameh enters the mind, it takes us away from our normal seder, by causing a dilug to our seder.
Medameh even causes a person to think that hes not jumping, and that hes just getting from one
point to another. He doesnt even make the differentiation between the two different points; in his
mind right now, all points are connected together, and that is why he jumps around in his mind
from one point to another so quickly.
Most people suffering from a problem of dilug are really suffering from their medameh. There are
few people who suffer from mehirus and they are simply impulsive; or, it is because their minds think
very quickly, so they have rapid movements as a result. But most people suffering from dilug are
suffering from medameh.
When medameh isnt sorted out, it causes dilug in the mind.
A Difference Between Men and Women

This is why most men cannot pass quickly from doing one thing to another thing, while women
find this easier. The deep reason behind this is with by most men, their imagination hasnt been
properly developed, and their imbalanced imagination thus makes it harder for them to pass from
one thing to another thing. Women, who use their imagination more often, due to their extra
3 See Getting To Know Your Imagination_08_How Orderliness Stops Imagination

binah, are usually more developed in their imagination, and thus they find it easier to pass from one
thing immediately to another thing.
We see that a woman can easily do many tasks in her house, one after the other; one minute she
is cleaning, the next minute shes at the stove cooking, the next minute shes doing the laundry and
she can make the transition between one of these acts to anther very easily and quickly. This is
because her mind processes all of the things she has do in her house as all one unit; thus she finds it
easier to pass so quickly from one task to another, because from her viewpoint, everything in the
house is connected into one point: its all about taking care of the house.
In contrast, the husband does not have this viewpoint on the house, therefore he sees each of
these household tasks as separate from each other, so he has a harder time moving so quickly from
one of these tasks to another.
Yetzer Hora/Medameh/Dilug
The medameh/imagination is what the yetzer hora (evil inclination) essentially uses in order to get
people to sin. The yetzer hora is described as nidmeh the imagination (Sukkah 52a). This is
because when the yetzer hora is present, it uses imagination, which can make a person temporarily
lose his daas. Our daas has the ability to differentiate between good and evil, but imagination makes
us lose our power to differentiate.
The Serpent is called the poretz gidrei olam, the one who breaks the fences of the world. Why
does it break fences? It represents the evil inclination, which uses medameh. Medameh tells a person
there are no gedarim (fences/rules) to anything. And when it breaks all fences, a person can then feel
like he can jump over the fence he is apt to do anything that the evil inclination tells him to do.
Too Focused On the Similarities and Ignoring the Differences

This is the problem behind dilug/mental jumpiness: The person compares one thing to another
thing that they are the same, due to the unsorted medameh, thus, he jumps over to the another thing
in his mind. It focuses on a certain comparison and tells you that the two things can be compared,
ignoring all the other differences.
This is what happens when medameh is not sorted out by the power of daas - specifically, daas
dhavdalah.
Daas can show the person what is similar and what is different, within the information. It helps
you concentrate on what is different between two facts, which opposes the medameh that is showing
you how two facts are similar. But when has not yet used his power of daas to sort out his medameh,
his medameh will be dominant and it will lead a person to make erroneous conclusions about
something.
A person might even be so immersed in his medameh, thinking that something is so similar to
what hes thinking, that he overlooks certain details and he comes to makes rash decisions. For
example, a person sees an advertisement for an apartment that looks like the one he wants and its in
a great location, so he immediately wants to grab the apartment. He calls the number in the ad and
buys it on the spot, without going to check out the apartment. Then he goes to the apartment and
finds that its not what he wanted. He has to walk up a flight of stairs to get to it, and there are other
things he didnt bother to find out.
He had imagined that the new apartment would be similar to his apartment, because he was so
immersed in imagining that its similar. After all, it looked exactly like his old apartment, and it was
even on the same block. It was similar - but in actually, it was not the same. He never bothered to
check it out and see the differences. He calls the owner the next day to complain that its not he
thought he was getting.
Sometimes a person can be so focused on making comparisons that if you ask him if he is aware
of differences, he will agree. But he still cant pull himself away from his imagination, because his
imagination is making him so focused on the similarities that he cant get himself to see the
differences. Intellectually, he is aware that hes too swayed by his imagination, but hes too
emotionally connected with his imagination that he cant get himself to pull away from it, and he
continues to fool himself that a comparison can be made, and he ignores the differences.
Using Daas DHavdalah: Noticing Differences

So our binah (or tevunah) compares information, which creates medameh in our mind a mixture
of information; and we need to use daas to sort this out. Basically, we need to see what is different
and what is similar in two pieces of information that we compared.
First, try taking apart the comparison in your mind and see whats similar between A and B and
whats different between A and B.
Someone with a tendency to imagine will be drawn towards comparing things that are really
different, and he will also not be drawn towards comparing things that are really similar. He is the
kind of person who will take two things that are completely different and try to find how theyre
similar. This shows that imagination dominates his mind.
If one has this problem and he wants to uproot this, he should take a pen and paper and write
down how the two things are really not exactly similar. If he tries this for about 10, 20, 50, or 70
times, he will be able to chip away at his tendency of imagination/erroneous comparisons. (This
improves the lower aspect of medameh; we have not yet addressed how to fix the higher parts of
medameh). In addition, he should pay attention to differences he never noticed until now and
now examine if there is more reason to compare or differentiate between the two things he
compared.
So, write down all the reasons why you think the two things you compared are similar, why they
should be different. Now, see if they are really similar or different. The more you do this, the more
you can weaken your tendency to imagine.
We do this all the time with learning Gemara we notice differences, and we see how two things
that seemed the same are really not. But what should women and children do, who do not learn
Torah? They can use our method, which is really based on the same idea of making comparisons in
our Torah learning and differentiating between the information.
See how two things you compared are both similar and different, then decide if they are really
similar or not, and then find new differences that you didnt see until now.
How To Stop Mental Jumpiness

Until now we discussed how to use daas dhavdalah to weaken medameh, imagined information.
Now we will see how to use daas dhavdalah to also chip away at the problem of dilug, mental
jumpiness.
The truth is that dilug/mental jumpiness doesnt really exist in our soul. We really cannot jump
between one point to another - even though it seems that we can. A person can only jump from one
thing to another in his head when he has formed for himself a kind of mental [imaginary] bridge
to cross over with, and that is why he connects so fast to something else in the blink of an eye. If we
would somehow take away that bridge he has formed in his head, he cant cross over from one
topic to another.
How did he build the bridge in his head in the first place? He was thinking of something, and
then another unrelated thought suddenly fell into his head. When this happens, a person has to
pause his thoughts and ask himself why he suddenly thought of this new thought. In this way, you
clarify the imagination which has entered into your head and analyze why it came, and how it caused
you to make some mental comparison between information.
This is essentially cleans up his imagination as its taking place. A person can only jump from one
thing to another through medameh/imagination, and the solution is for a person to catch himself
while he is jumping.
This is because dilug/mental jumpiness causes medameh/imagination to become awakened, thus,
all dilug is really fueled through medameh. The entire basis for dilug is medameh/imagination, so dilug
is basically fed by the imagination! Thus, if we take away the root of the dilug - which is medameh -
the dilug ceases.
The way we do this is, as we said: by catching yourself in the act of imagining, you become aware
that your mind is jumping, and then you analyze your imagination and see that it led you to make
some erroneous calculation.
However, the difficulty is, that as the dilug is taking place, a person doesnt think that hes
imagining. He might be somewhat mentally aware of the dilug, but he is not actually aware that his
imagination is essentially overtaking him. Dilug can make a person jump around too much in his
mind, and he cant concentrate. He might perhaps take pills to help him concentrate.
What a person really needs to do is, to get to the root of why he acts so jumpy in his mind. This
is by being aware of why you are jumping, as you are jumping. The whole problem of dilug comes
from a lack of awareness to our imagination as its taking place. Once a person is aware of his
imagination as its happening, the mental jumpiness will lessen. When you become aware, ask
yourself why you jumped from one thought to another. A lack of awareness to ones mental
jumpiness is the root of a persons problems.
What happens when a person nips the dilug? There are two gains. Firstly, he escapes the dilug,
and the second gain is that he weakens the medameh/imagination that was created from the dilug.
When a person isnt aware of his imagination as its happening, though, his imagination will
continues to bring him down more and more, and then there will be more dilug.
There are all kinds of ways how mental health professionals deal with dilug, but those methods
only address how to get rid of it, without getting to the root of the problem. The method here gets
to the source of the problem of dilug and nips it at the source. The source of dilug is that is comes
from an unsorted medameh, and the key of stopping it is to be aware of it as it happens.
Thus, when youre imagining how one thing is similar to another thing, try to catch yourself as
youre imagining, and then analyze what made you jump from one thought to another. Try to
become clear of why you made the mental comparison. This already solves half of the problem.
The main problem with our imagination is when we are not aware of it. People might know
intellectually about their imagination, but the key is to become aware of it as it is happening.
There are people who jump from one subject to another as they talk. If you ask them, Whats
the connection to what you were just talking about before? you will get a response like, No, theres
no connection Their thoughts are constantly jumping around.
So the avodah is that after you go through a dilug in your mind, the first thing you must realize is
that medemah is overtaking you. That is the first step. Then, ask yourself why you made the mental
comparison.
When you live like this, you can see how little thought about something can fool you entirely! In
situations where you become aware of your dilug, be aware that it is coming from medameh and then
ask yourself why you made a mental comparison. See how what you compared is really different.
This is the depth of the power of daas dhavdalah which we started out this chapter with, but here
we have explained a new facet in how to use it.
Getting Back Your Nature To Differentiate

Now we will add another point to the solution. Our power of daas dhavdalah counters medameh.
We use our daas dhavdalah after we have made a mental comparison, and there are two parts to this.
At first, we need to become of the differences between two things; we become aware of the dilug.
Then we need to become aware of what is behind the dilug, which the medameh, the comparison
and you do this by asking yourself why you made the mental comparison, what led you to think this
way, how your mind went from Point A to Point B. This is what we explained so far.
Now we can come to a deeper point: we can now see that when we are conscious, the nature of
our soul [our mind within it] is to differentiate, and that it is just in our subconscious that we tend
to make mental comparisons and focus on similarities between A and B. You become aware of this
contradiction in yourself, and the more you recognize this, the more you weaken the imagination.
Now you can see how daas dhavdalah is really your initial perception of your soul. Our nature is
really to differentiate thus, dilug is really a developed habitually, and it is the opposite of our souls
nature; even though is true that we can develop a tendency of dilug 4.
Seeing Subtle Differences

Now let us sharpen this discussion more, of how using daas dhavdalah can sort out our
medameh/imagination.
Until now, we have been discussing what happens when a person compares Point A and Point B
when they are really not similar, because he gets too caught up in the similarities between them and
therefore he mentally equates them as the same thing; that is why he jumps from Point A to Point B.
But sometimes, a person compares two things that really are very similar. When you use daas
dhavdalah, though, you can see how two things that seem very similar are still different.
For example, if a person sees two great leaders of the generation performing the mitzvah of
shiluach hakan (sending away the mother bird), it seems superficially that they are both doing the
same thing. They are both doing the same mitzvah. But if you use your daas dhavdalah, you will
notice that although they are doing the same act, it is still not the same thing. They are each
performing the act in their own unique way. Only someone who has developed daas dhavdalah will
be able to notice this subtle differentiation.
To illustrate, anyone who is used to learning the words of the Rashba and the Ritva in-depth
knows that although they seem very similar to each other, they are not the same exact wording.
Sometimes one word can make the whole difference. This is the depth behind learning with iyun
(in-depth) to notice differences, even in what seems similar. It is to get used to seeing beyond the
surface of things, which only offers a superficial understanding.
Our Sages state, Just as all faces are not the same, so are all deos [opinions] not the same. 5
There are no two things in Creation which are the same exact. There are always differences between
4 To learn more about the concept of dilug (mental jumpiness), refer to Getting To Know Your
Imagination_08_How Orderliness Stops Imagination, and Fixing Your Fire_07_Hyperactivity
5 Berachos 58a
one thing and another. The more we use our ability of daas dhavdalah, the more we can see the
differences.
In order to sort out our mind, we need to make use of our daas dhavdalah. We need to see how
things are different from each other. Anyone who is used to learning Torah in-depth lives this kind
of life and is familiar with the concept of daas dhavdalah.
To work on this concept practically - especially if you regularly learn Torah with iyun (in-depth),
here is an exercise you can use to work on this. Lets say you are learning about a certain concept,
and there are two proofs to the concept. Although they are both proofs to the same concept, try to
see how the two proofs contain different points from each other. By learning like this on a regular
basis, you will greatly clarify what goes on in your mind and sort out the imagination.
Overcoming Temptation
This helps you in the practical sense, and to take this concept further, using daas dhavdalah can
help you counter the essence of all evil on this world. As we explained earlier, the yetzer hora works
using the power of imagination. When you use daas dhavdalah, you begin to become aware of
things you never noticed, and now you can see how there are more things you need to avoid on this
world.
All evil thrives on medameh, as we mentioned before. 6 How can a person deal with medameh,
which the yetzer hora uses?
If someone has never tried to sort out his medameh at all, the words we are discussing here will be
worthless for him to try to implement, because he hasnt yet worked on the lower stages of this,
which is to simply get used to differentiating between information. When the yetzer hora comes to
tempt him, he will remain with his passions (taavah) and his will to commit the sin (ratzon). When
the yetzer hora comes, there is no mention of the yetzer tov; but if a person has gotten used to
sorting out his medameh from already beforehand, he can fight the yetzer hora even when there is no
yetzer tov. 7
Here we will discuss a situation in which the yetzer hora isnt present, not the time of the actual
struggle.
A person should know that whenever there is a struggle with yetzer hora, its all being fueled by
medameh. Therefore, one has to clarify what brought him to this difficulty: what erroneous
comparison he made that led him to the difficulty. If a person can summon forth his daas dhavdalah
and take apart the comparison he made, the difficulty with the yetzer hora will weaken when it
comes.
6 Based upon Sukkah 52a; see also Getting To Know Your Thoughts #017.
7 This was explained in Getting To Know Your Thoughts, #017.
This is the subtle way to deal with the yetzer hora, who is called nidmeh 8, from the word
medameh. When a person sees something and now he has a desire for it, how can he deal with it
and rid it from his thoughts? He has made some erroneous mental comparison, and that is what it is
feeding his desire. If a person wants to take it apart, he should see that medameh has taken over. That
is how he uses daas dhavdalah.
This is practical advice on how to overcome the yetzer hora, which tries to connect one to
improper things: develop the power of daas dhavdalah, which enables you to realize it when
medameh begins to control you.
If a person would always use daas dhavdalah, he would never succumb to a sin. When a person
sins, its all because his medameh has overcome his power of havdalah. Had he used his power of
havdalah (by developing it before the yetzer hora comes), he would have been able to separate himself
from the evil that the yetzer hora is trying to connect him to. He could have used havdalah to take
apart the imagination in his head.
When you make a havdalah, you distance something from yourself. Thus, when the yetzer hora is
trying to convince you to sin, he is trying to draw you closer to it, so what you have to do is distance
yourself from it.
Restraining The Imagination

However, the point of this is not to destroy your power of medameh. We do not want to destroy
it, chas vshalom; it has its uses, since Hashem created it as part of the design in Creation. Rather,
what we have to do is restrain our medameh.
Medameh is actually good and holy when it is kept within its limits. When we keep it restrained,
there is no possibility to commit evil. So the depth of our avodah is to learn how to restrain our
medameh, not to destroy it. We want to give it proper limits and keep it restrained.
When it is kept within its limits, it is like the yetzer hora before the cheit (sin) of Adam HaRishon.
After the cheit, the yetzer hora entered man, as the Nefesh HaChaim writes; the depth of this is that it
entered where it doesnt belong, and that is when the yetzer hora/ the medameh became evil. So the
entire evil of medameh is when it enters where it shouldnt; when it is unrestrained. It is not evil in
essence.
To summarize, we need to get used to using our power of havdalah more often, both in matters
that do not involve a temptation of evil, as well as using it in matters that tempt us with evil.
8 Sukkah 52a
02 | Deciding
(Summary of Previous Chapter: We have begun, with Hashems help, to explain the power of our daas. We have briefly
explained the three uses of our daas for havdalah (differentiating), for hachraah (deciding), and for chibbur (connecting
knowledge). Previously we explained how to use daas for havdalah, differentiating. Now we will explain how to use daas for
hachraah, deciding.
We have three mental abilities Chochmah, Binah and Daas. Chochmah is to see the information we learn from our
teachers. Binah is to compare that information, and Daas, as we explained thus far, is to differentiate between the Chochmah
and the Binah.)
Daas DHachraah Deciding Between Chochmah and Binah

Now we will address the second aspect of daas, which is daas dhachraah, deciding.
Ones chochmah sees the information he has received from his teachers, and his binah analyzes
the chochmah for further understanding. The daas can decide between the information. This is
called daas dhachraah using our daas to decide.
We will explain here how to use daas dhachraah to decide between the information of your
chochmah and the information of your binah.
Daas In Relation To Higher Binah and Lower Binah

When a person is only at the stage of mochin dkatnus (his mind is still at the immature level), he
compares things that are really not similar. To counter this problem, we need daas dhavdalah to see
differences.
Binah, when used through the lower level of the mind, compares two facts that bear no similarity,
yet the person compares them through his imagination. We can use our daas dhavdalah to take apart
the imagination [as explained in the previous chapter].
Comparing information through the higher use of our binah is done through mental reflection, as
opposed to visualization or imagination. When our binah is analyzing the information through
mental reflection, this requires more subtle work to refine it; this is when we compare things which
indeed are similar, and it is harder to notice differences in such scenarios. This is the higher kind of
binah when we compare things that are similar. It needs a higher kind of daas to refine it.
So our lower binah [or medameh, or tevunah] makes comparisons that are not really similar, either
through the means of visualization or imagination, and not through mental reflection. But our
higher binah compares things which indeed are similar, through mental reflection. Its a more subtle
kind of medameh, and using daas dhavdalah alone wont be able to take it apart and show us the
differences.
Lower binah works in tandem with medameh/imagination, while higher binah is more of a logical
presumption. Our lower binah leads us to compare things that are not similar at all, while our higher
binah leads us to compares thing that indeed look similar.
We know that no two things are exactly the same, because Chazal say that all faces and all deos
(opinions) are different 9. Therefore, just because two things appear to the same doesnt mean that
they are the same. So even when A and B are very similar, we need to see how they are different.
When we analyze one kind of logic and compare it to another kind of logic, we can find how they
are very similar at first glance, but upon deeper reflection, we can see how the two points we have
compared are really different.
Previously, we dealt with how to use daas dhavdalah to counter medameh/lower binah, which is
how to see differences in things that are indeed very different from each other; too see both the
similarities and the differences between A and B. Our lower medameh/lower binah (or tevunah) tells
us that A and B are similar, whereas our higher binah/higher medameh is aware that A and B are
different, and here we dont need daas to show us the differences. Here the binah itself is aware of
the differences between A and B.
In the morning blessings, we thank Hashem for giving the rooster the ability of binah to
differentiate between night and day. Where do we ever find that binah can differentiate? The
Talmud Yerushalmi says that if there is no daas, there is no Havdalah, so it seems that only daas
can separate. But we also find that the rooster has binah to differentiate between night and day. So
what differentiates our daas, or our binah?
The answer is, it depends on if we are dealing with the lower or higher mode of thought. In the
lower mode of thought, our binah cannot differentiate, and only our daas here can differentiate. In
the higher mode of thought, even the binah can differentiate (and this is the kind of binah that the
rooster has).
Thus, havdalah (differentiation) can happen either through our daas or our binah. So there is
daas dhavdalah as well as binah dhavdalah.
The Difference Between Daas DHavdalah and Binah DHavdalah

What is the difference between these two kinds of havdalah?
Daas dhavdalah comes to differentiate between something that was originally a total medameh,
something that was completely false. Binah dhavdalah which is really higher binah already sees
the differences between A and B and is aware of them; so here the medameh did not begin as a
9 Berachos 58a
complete falsity. Rather, the binah comes to notice between the very subtle differences that are
contained in the medameh.
This is essentially the difference as well between the lower state of the mind (mochin dkatnus) and
higher state of mind (mochin dgadlus). A child is entirely in mochin dkatnus; he only has lower
binah, so he is found in total medameh, and as he matures, he develops some daas. His original
perception is total medameh, and then he gains daas which he can use to take apart his medameh. An
adult can access his higher state of mind, in which his initial perception of medameh is not a total
medameh and his binah is aware that there is medameh which it needs to sort out.
Initial Perspective and Second Perspective

In simpler terms, this can be explained in terms of your initial perspective (mabat rishon) and
your second perspective (mabat sheini).
When it comes to mochin dkatnus, the lower state of mind, the initial perspective of the mind
is a total level of imagination, and the second perspective that then comes to the mind can take
apart the imagination.
When it comes to mochin dgadlus, the initial outlook is only a partial kind of medameh; part
of the information in the medameh has made an erroneous comparison between A and B, and the
other part of the information in the medameh has made a correct comparison. A second
perspective in the mind can then take the comparison apart, separating between what is medameh
(imagined) and what isnt medameh.
Daas DHachraah: The Power of Bechirah/Choosing

What is daas dhachraah, when we use our daas to decide?
The simple understanding of it is that it is essentially our power of bechirah, choosing.
A child doesnt access his bechirah, even though he can have some daas. He can have daas
dhavdalah, but he has no daas dhachraah yet. Chochmah, binah and daas are not fully accessed by
someone unless he is over 13, where he becomes a bar daas, to be capable of sensible thinking; in
other words, one who has bechirah. Before 13 years of age, a child is not a bar daas. The Sages state
that a child can still have daas purta a little bit of daas because he can have daas dhavdalah,
but he cant have daas dhachraah.
As a person gets older, he gains daas dhavdalah, by default; but he doesnt always gain daas
dhachraah, which is the power of bechirah.
Deciding, hachraah, is really the power to choose, bechirah. Whenever you decide something, this
is enabled because you have the ability to choose.
Two Sources of Decisions: The Mind and The Will

There are two kinds of hachraah (decisions). The elementary kind of hachraah is deciding how to
act in the practical sense, but here we are dealing with our souls power to decide; this has two
sources to it.
One kind of deciding is coming from our ratzon (will), and this equates with using our bechirah
(power of free choice).
The second kind of deciding comes from our mochin (mind), which means to mentally weigh out
information (shikul hadaas) and then decide. This is when you see two options in front of you and
you have to decide; this does not test your bechirah [or ratzon]; rather, it tests your mind (mochin).
You can use your daas to be machria (decide) if you will stick with A or B. This is called shikul
hadaas - weighing out information with your daas.
So there are two kinds of hachraah (deciding): a decision coming from either your will/ratzon,
which is really your bechirah; or a decision that comes from your mind/mochin, which is really your
ability of shikul hadaas.
Deciding Through The Mind: Mental Decisions

We will begin to explain hachraah of our mochin. Mental deciding is for a person to decide
between two options: There are two options. Which one is the one that makes more sense? A, or
B?
For example, we bring a question in front of two people, and we ask them both if A makes more
sense or if B makes more sense. One person decides A, and another person decides B.
Every argument that ever takes place (when we argue about Torah) is like this. The first argument
in our history was about if semichah (leaning the hands on an animal to sanctify it) on Yom Tov is
permissible or not. Ever since then, all arguments about Torah discussions began. These are matters
in which we use our mochin/mind to decide upon. Each Sage has a different hachraah.
If someone lacks daas, he has a superficial viewpoint on how to approach two different options.
He thinks: What I decide is right, and what the other decides is false. Such a person might have
daas dhavdalah, but he has not yet developed his daas dhachraah. In his mind, what he decides is
the truth, therefore, what the other one says is false. When he differentiates and decides, he thinks he
is differentiating between true or false.
But if someone develops the ability daas dhachraah, his thinking is more mature. When he
decides A and his friend decides B, he doesnt view his friend as having the wrong opinion. Rather,
he feels his mind drawn towards deciding A, and that this is the opinion he will decide on; but he
does not have the attitude someone who decides B is wrong. He is aware that both points are valid,
and it is just that he has to decide between A and B, but not because deciding on A will invalidate
B.
Their words and their words are the words of the living G-d. 10 This was said about Beis Hillel
and Beis Shamai, who always argued, but it applies to all arguments of our Sages (as the Maharal has
written). This statement is really describing the power of daas dhachraah that even when a person
decides between A and B, its not because hes invalidating the other option.
When a person uses his daas dhavdalah, his decision means that hes deciding with A and
invalidating B. But when a person uses daas dhachraah, although hes deciding upon A, he is not
invalidating B. Its a huge difference. Only of those who use daas dhachraah can it be applied
Their words, and their words, are the words of the living G-d.
When people argue, and they invalidate the other ones opinion because they decide on a certain
way, this means that they have not yet developed their daas dhachraah.
Of course, even when one has daas dhavdalah, sometimes he will also have to invalidate others
views, and this is true when it is indeed apparent that the other view is false. There are indeed false
views out there.
But if someone always feels that his decisions are right and that all who argue on him are always
wrong, you can know that he is only the level of daas dhavdalah, and he has never reached his daas
dhachraah. When he decides, he only makes use of havdalah, not hachraah. (There is some small
degree of hachraah involved in every decision, of course, even when its only the level of havdalah
and not hachraah; but this is not enough to be considered using the power of daas dhachraah).
This is the major difference between daas dhavdalah and daas dhavdalah. When someone has
only developed his lower level of thought (mochin dkatnus), all his decisions are only coming from
daas dhavdalah. When someone works his way up to the higher level of thought, his decisions come
from daas dhachraah. Sometimes the decisions will still be coming from his daas dhavdalah, but
mostly, from his daas dhachraah. He decides between A and B, but he still realizes that they are both
valid options.
With daas dhavdalah, a person disregards an assumption (hava amina) in the Gemara after he has
learned the conclusion (maskanah). A person with daas dhachraah, even after he has seen the
conclusion of the Gemara, is still aware that the assumption of the Gemara contained validity.
So daas dhavdalah means that when I decide whats right, the other option is always wrong. Daas
dhachraah means that even when I decide what I think is right, I still value the other opinion that
argued on how I thought. A hint to this is that the word hachraah (deciding) comes from the word
erech, value that even when I decide, I still value the view that opposes me; that when someone
argues with my view, I can still have respect him and his views, even though I do not agree with him.
Daas dhachraah can only be accessed in the higher level of our mind, mochin dgadlus. (Higher
than this is daas dchibbur, which is a level of ruach hakodesh). When one uses daas dhachraah, he
decides between A and B, and since his decision is not stemming from havdalah, rather from
hachraah, he recognizes that his hachraah doesnt have to make him feel separated from those who
argue with him.
10 Gittin 7b
Refining Your Initial Understanding

Now we will get to the deeper ramifications of this concept.
Chochmah is the knowledge that one has seen and accepted from his teachers. Binah is to analyze
what I have learned by comparing and understanding the information of the chochmah. But what is
the role of daas dhachraah? Why must I decide between the information, when I have already
accepted the information (chochmah) and analyzed it (binah)? What needs to be decided upon?
When I compare information using binah, I am using my own logic. I do not compare using the
knowledge of my teachers, which is chochmah; I use my binah, my own logic, to compare the
information I have learned. When I use my own logic, I am really using medameh, imagination. The
information contained in the medameh always contains two options in it: the teachers understanding
about the knowledge imparted, and the students understanding of what his teacher has said. We
receive chochmah from the teacher, but we do not receive our medameh from a teacher. The
understanding from the students medameh is his own novelty, and he did not get this part from his
teacher.
This is where the role of hachraah (deciding) comes in. A person can use his power of hachraah
in an ever deeper way than what was described until now he can decide between what he has
actually learned from his teacher, with what was just imagined from his own understanding. He can
use daas dhachraah to carefully discern which knowledge is the actual chochmah that his teacher
imparted to him, and which parts of the information were deduced on his own binah/medameh.
This is the depth of the words of the Sages that one does not understand his teachers daas until
after 40 years, in conjunction with the statement of the Sages that at forty years, a person gains
binah (understanding). Here is the secret behind the entire concept of binah: before 40 years, you
can understand the chochmah of your teacher, and after 40 years, you can know the daas of the
teacher; but in order to get to your teachers daas, you first need to get to his binah. You get to the
teachers binah using your own binah; how? Through the power of daas dhachraah. It is to discern
between what I personally understand, with what the teacher actually imparted.
At that point, what exactly does one have to decide? I have to decide if the chochmah I have
received from my teacher, which contains his binah, is perhaps being understood all along from only
from my medameh!
To illustrate the concept, a student might think that has succeeding in comparing and
understanding the knowledge he received from his teacher, but if the teacher is asked about the
comparison his student made, the teacher might respond that its not an accurate comparison. We
find all the time that there were arguments in the Gemara between student and teacher.
So the depth of daas dhachraah is to decide what of the knowledge was accurately compared, and
which of the information was not accurately compared (thus it came from my own medameh]; to
analyze the information of the chochmah that one received from his teacher.
We are discussing daas dhachraah, which can only be developed after one has reached higher
binah - someone who already has gotten used to seeing differentiations in his comparisons. What is
the role of daas dhachraah, then? The binah knows what is similar and what is not similar. But that
was only from my own binah, my own logic. Now I have another step: to discern if something came
from my own logic or from my teacher.
This is the depth behind how after 40 years a person receives binah the power to really compare
information. After 40 years a person can gain binah, not Chochmah. The first 40 years are for
knowing the Chochmah of ones teacher, and after 40 years, the binah-understanding towards the
chochmah begins. Until 40 years, my binah comes from myself, which is really medameh. A student is
supposed to be meivin mdaato 11 someone who understands from within himself and this is how
he perceives the chochmah of his teacher. After 40 years, the student can now receive the
binah/medameh of his teacher. After 40 years, it is now the avodah of the student to gain binah to
decide between his own binah, and the binah of his teacher. (After that a person can ascend to the
higher level, which is daas dchibbur; we will not get into this point right now).
Before 40 years, a person cant do this, because he doesnt have daas dhachraah. You cant decide
on something you never dealt with. Before 40 years, you decide if your own binah is correct or not,
but you dont understand it completely until after 40 years. 12
So after 40 years, the avodah of the student is to try to understand how the teacher came to use
binah to deduce the understanding of the information. In order to know this, a person needs to
make use of constant daas dhachraah for this. It is to constantly decide not only between whats
chochmah and whats binah, but to decide between two kinds of binah; (it is also called deciding
between binah and tevunah). It is to differentiate between what my teacher understood with what I
understand from myself. (What I understand from myself is tevunah, which is called bas binah, the
daughter of binah.)
Daas dhachraah thus decides between chochmah and binah, and some describe this as deciding
within binah itself to decide between what is the real binah of my teacher, and what is my own
binah, which is tevunah.
What am I deciding between, when I decide between two binah thoughts? There are two parts to
it: what my teacher actually understood, and what I personally understand.
To know the difference between what my teacher said and what I understand, it takes subtle
thinking, and this is essentially the power of daas dhachraah. It is not about seeing how A and B are
similar and different. It is rather about what I have understood from my teachers words: Would my
teacher agree with the comparison I made, or would he disagree with me?
This can only come after you are already clear how A and B are similar and different, which is
viewed through your higher binah. After you have reached that kind of thinking, now comes the role
of daas dhachraah, which is to use your shikul hadaas - to weight out the information and see if the
very comparison you made was even an accurate comparison to begin with.
11 Chagigah 13b
12 In response to a questioner, the Rav said that this is not referring to 40 physical years but rather through
maturing in our soul, for everything that is in time is also in the time; thus, if you develop your soul, you can reach
40 years old in your own soul].
Shikul hadaas of your daas dhachraah is not something that can be written about or expressed
about. Daas dhavdalah can be written down, because you can write down how A and B are similar
and different. But daas dhachraah is entirely a kind of shikul hadaas, which is a subtle discerning
you can make in your mind, thus, it cannot be written down or expressed about. It is to decide in
your own mind between a binah-thought and tevunah-thought. Binah is what my teacher said, and
tevunah is how I understand what he said; this is daas dhachraah. 13
Deciding Because of What You Want

Now we will explain about the other source for decisions: when your decision comes from your
ratzon (will), which is also using your power of bechirah. Here, the decision is, that you decide what
you want.
Part of our decisions comes from mochin (the mind). Chazal say that when a person sins, a ruach
shtus (spirit of folly) enters him. 14 The meaning of this is that the person loses his chochmah, and that
is why he sins; this implies that normally, when a person has his chochmah intact, he can have proper
decisions. Thus, hachraah comes from our chochmah, which is in our mochin/mind. The Ramchal as
well writes that a person is machria (decisive when it comes to analytical thinking) using his power of
chochmah.
But there is also hachraah that comes from our ratzon (will). This when a person is aware of two
options, A and B, and because he wants A over B, that is why he decides upon A. This is a deeper
kind of hachraah; it is to be machria what my ratzon is.
Ones ratzon is really the mechanics behind his binah. How can I use binah if I havent received it
from my teachers? How can I ever understand something through my Binah? When I use my binah
to compare and understand, I am understanding based on what I want, which is really shochad in
the soul - mental bribery. I am understanding what I want to understand. Binah stems from my
ratzon, which can get swayed. Thus, I have to decide if what my binah is telling me is correct or not.
There is a kind of person who has no shikul hadaas at all. He never makes any use of his binah; he
doesnt understand what his teacher said or what another teacher said. He understands things
through binah solely because he feels inclined to understand A, and not B. A person can come up
with all kinds of rationalizations even when hes deciding what the halacha should be, and this can
come from shochad; this is a well-known concept that our Rabbis wrote about.
Thus, hachraah is needed to discern what the reason is that I made the comparison - if it is
coming from my ratzon to understand it a certain way, which is biased on my personal feeling
coming from my ratzon, or if it is coming from my mochin, the actual chochmah which I received
from my teacher.
13 The Rav clarified to a questioner that if it is clear what the teacher said there is no need to clarify what he
said. But we are referring to things you are not clear about.]
14 Sotah 2a
This is what one needs to ask oneself: Why do I understand something in a certain way? Why do
I feel more inclined to choose A over B?
Becoming Aware of The Personal Motives In Your Thinking

Most people understand things based on personal feeling, tainted with some personal agenda
thats causing them to think in a certain direction: negios (ulterior motivations).
Most people, in general, are still at the level of lower binah, so they need daas dhavdalah to sort
out their mind. But bnei Torah, who are involved all day with their mochin and are thus regularly
involved with higher binah, can still be very affected by negios. Even our greatest Gedolim always
suspected that perhaps their understanding was coming from their negios, from some personal
ratzon that was pulling them to think in a certain direction.
To counter this deeper kind of problem, we need to use a deeper kind of hachraah: we need to
decide if our ratzon is good or not. This enables us to access our binah which can help us see if the
ratzon is pure or not.
When you see an option in front of you, it appears a certain way; you feel inclined after A over B.
Thats what you binah tells you. Your daas dhachraah tells you, True, it appears that Option A
makes more sense than Option B. But what is the reason thats making you be drawn after Option
A? Are you concerned what the truth is - or do you have some personal motivation that is making
you inclined after this?
This is really the secret behind our bechirah. The simple use of our bechirah is to choose to do the
mitzvos, so there are many ways we use our bechirah. But the depth of bechirah is to choose if Im
choosing something because I am seeking the truth, or because some personal interest is leading me
to choose this. 15
Thus, daas dhachraah can stem from our very mind/mochin, and this is the lower use of hachraah.
A higher kind of hachraah is coming from our bechirah, essentially our power of ratzon, which is also
within our mochin. We will not get into the broader discussion about bechirah; we are rather
discussing daas dhachraah stemming from our bechirah.
The idea of this is to discern what kind of thought you are having. When you are thinking about
A and B and you are trying to decide which of them is the truth, ask yourself if it is coming from
your chochmah, binah or daas - or if it is perhaps stemming from some negios.
15 The Rov clarified to a questioner that Even after we develop the power of daas dhachraah, we can still have
negios/personal motives. There were Gedolim who suspected themselves of ulterior motivations for their entire life,
with regards to the area of kelipas nogah matters that are permissible but which can bring down a persons
spirituality when he misuses them. There is no one who can say on himself that he has no negios when it comes to
these areas. You can go deeper and deeper into yourself and discern your motivations, but you can never knew for
sure if you are not being affected by negios. There is always safek (doubt) in the world, due to Amaleks presence.
For this very reason, we must always make use of our power of daas dhachraah for our entire life. You can never
know for sure if you are always acting right, so you must always suspect yourself.
As we know, chochmah is what one received from his teachers, and binah is when a person begins
to think about the chochmah. The chochmah is the original understanding of information; once you
activate your binah, though, there can be negios involved. Thus, before you begin to think into the
chochmah, first use your daas, by cleaning yourself off from any negios, and only after that should
you use binah. So when you begin to think into the information you have learned, first think from a
fresh place in yourself start over your thought process from scratch, as if youve never seen A and
B.
Then, think into it again and analyze it as usual.
The Purified Thinking Process: First Chochmah, Then Daas, Then Binah
So there are two totally different ways to begin thinking about something. The way that most
people are familiar with is to first see the chochmah, and then they think into it and analyze it, which
is binah. After that, a person will look back at what he has learned and understood and now attempt
to see why he thought the way he did, to see if perhaps he had any negios involved in how he
thought. This is daas - to analyze the chochmah and binah.
The order that people are inclined to go in is chochmah-binah-daas. But we have described here a
deeper way to begin the approach: first see the chochmah, then use your daas and only after that
should you use your binah.
Beginning with daas, as opposed to beginning with binah, is a much deeper approach to use when
you think.
When you begin with chochmah and then you use binah (which you are naturally inclined to do),
you are really learning the Gemara through your own logic. Its much harder to refresh your
thoughts after this and to try thinking from a fresh, clean place in your mind. There is an opposite
approach you can take, which is deeper: you can start with chochmah, the thinking you received from
your teachers, and then, use your daas to clarify if you are thinking from a pure place in yourself or
not.
For example, you are learning a halacha. What is the first thing you do? Instead of first clarifying
what the halacha is and then trying to remove your negios from how you may be thinking, instead,
first ask yourself if you have any negios in the first place when it comes to this halacha. Maybe you
are inclined to arrive at a certain conclusion, for whatever personal reason you have. Then, after
making this clarification with yourself, you can begin to learn the halacha and clarify it.
So the clarification you need to make is: to see if your binah is coming from a pure place in
yourself, or if it is stemming from your negios (which you are indeed trying to purify.) If you dont
discover any negios, then your binah will be more accurate as you learn Torah.
If you become aware that you did have negios to start out with, then you know that you cant
rely on your binah as you are learning Torah.
Two Uses of Bechirah: Havdalah and Hachraah

On a deeper level, mankind is charged with the task of rectifying the sin with the Eitz HaDaas
Tov VRa (the Tree of Knowledge of Good and Evil), 16 and it can be rectified both on a lower level
as well on a higher level, using our abilities of havdalah and hachraah.
The lower level of rectifying it is when we use Havdalah: when we separate the tov (good) and
the ra (evil) from each other; when we choose good over evil. The higher way to rectify the Eitz
HaDaas is through hachraah: to be machria between one kind of tov and another kind of tov.
In other words, there is a concept of choosing between good and evil, and our avodah in this is to
use our bechirah to choose good over evil. That is all but the lower aspect of our bechirah. The higher
aspect of our bechirah is to purify our motivations - even when we are doing something good. In this
way, we choose between tov and tov - and we choose a higher kind of tov. This is the depth behind
the concept of hachraah: to be machria between tov and tov, when we purify our inner motivations.
After the sin, a daas ra (evil daas a mixture of good and evil) entered the world. Since Chavah
was the one who sinned, and women mainly use binah and not chochmah, there was a damage done
to the power of binah in the world; so binah can become infected by negios. Our avodah is now to
restore our chochmah, which in turn refines binah, and then we can properly rely on binah.
The Difference Between Deciding Through Mind or Will

So there are two systems of hachraah: deciding through our mochin/mind, and deciding through
our ratzon/will.
Our daas dhavdalah can be used to practically differentiate between chochmah and binah, and this
is just its superficial use, because it differentiates between our lower chochmah and lower binah.
As for our higher chochmah and binah, they need to be sorted out through the higher use of daas,
which is daas dhachraah. This is a deeper power than daas dhavdalah. It is a hachraah that makes
use of our soul namely, our mochin/mind, and our ratzon/will.
As we explained, the hachraah we utilize through our mochin/mind is to decide what I think, but I
still validate the other. This kind of hachraah does not involve any havdalah, for it does not separate
me from the opposing view. In actuality, it is to follow what I decide, but I can still validate the
opinion of the other person who argues with my decision; so there is no havdalah created here.
Hachraah through my ratzon/will is to decide what my ratzon is. Unlike hachraah of mochin, this
kind of hachraah involves a Havdalah, because in deciding to choose A, I am separating myself from
B.
So hachraah from the mochin is really about connection; I hold one way, but I am still connected
to the other view. Hachraah of ratzon is that I decide between true and false.
16 As explained in many works of the Ramchal and others

A person should not approach hachraah of his ratzon with the same approach he has towards
hachraah of his mochin, because that would bring down his higher kind of hachraah (ratzon) to the
level of lower hachraah (mochin). When we use hachraah of ratzon, it is about havdalah, and when
we use hachraah of mochin, the purpose is not havdalah.
We must not confuse their roles. Hachraah on my ratzon is about havdalah it is about
separating myself from a ratzon that is inappropriate. Hachraah of mochin is not about havdalah; it is
so that I can decide if I will act upon A or B, and it is not about invalidating the other option I dont
choose.
So when it comes to using daas dhachraah of mochin, there are two valid options, A and B, and I
decide how to act, but I am not trying to invalidate the other option. But in daas dhachraah on my
ratzon, I am deciding to separate myself from the other ratzon.
Deciding What The Proper Ratzon Is

It is written, Wisdom is found in ayin (nothingness) - the source of all of ones chochmah is called
ayin, a nothingness, a hidden source. It is also identified by our Rabbis as the innermost
ratzon (will), because ratzon is initially hidden from the person. So the ratzon is really the source
of our chochmah; our chochmah is drawn from it. Thus, when I use daas dhachraah to decide which
ratzon I should follow, I need to separate myself from the evil contained in my ratzon.
Today and The Future

In the future when all evil will cease, there will be no need for daas dhavdalah to choose between
good and evil. Our bechirah will entirely be daas dhachraah, to choose between one kind of good
and other good, and we will be machria between them. But until then, as we live currently, we still
cannot use daas dhachraah alone, and we need to make use of daas dhavdalah. between good and
evil.
In todays times, most of the bechirah going on in the world is used on a simpler level: choosing
between good and evil. Hachraah is mainly accessed these days to choose between good and evil,
which is really havdalah.
Purifying The Mind From Ulterior Motivations

The more a person gets used to using daas dhachraah over his retzonos (various desires), the more
his mind is purified, and this also refines his chochmah and binah. He uses his daas to separate
himself from evil retzonos, and his daas purifies the mind with the more a person gets used to this. In
turn, his chochmah and binah will get refined and sharpened from this.
The superficial motive of why people want to improve the mind is to sharpen the mind and
become smarter. But the inner reason of why we must develop and improve our mind is to purify
our ratzon/will that leads it.
The more a person accesses his point of ayin, which is by separating himself from a ratzon that is
evil, the more chochmah he will gain as a result. The less he separates from evil retzonos, the less
refined his chochmah will be, because the entire chochmah in a person gets its source from
ayin/ratzon. Using daas dhachraah towards our ratzon gives a person a new mind entirely it gives a
person much clearer understandings because it refines the mind.
This is how daas purifies the binah and improves it. (Later we will deal with the higher part of the
mind, which is ruach hakodesh - a flow of chochmah from above the mind.) Some people have a flow
of thought from binah, and some peoples thoughts flow from chochmah. By accessing our daas
dhachraah, it can purify our binah and this in turn improves our chochmah.
The more a person purifies his daas, he becomes like the nekiyei hadaas of Jerusalem; those
whose minds were cleansed from any impurities. Our daas gets its strength from our ratzon; when we
cleanse the ratzon - when we cleanse our various negios (ulterior motivations) we then gain daas.
The Mesillas Yesharim describes this as the trait of nekiyus (inner cleanliness): to be free from
negios; to purify the ratzon. This, in turn, refines ones binah.
We have discussed here daas dhachraah; we will hopefully progress in the next chapter, with
Hashems help, to discuss daas dchibbur.
03 | Higher Daas and Above Daas
(Summary: We will continue to explain daas. We have so far explained daas dhavdalah (differentiation) and daas
dhachraah (decision). Now we will explain the third function of daas, which is daas dchibbur.
We have explained that thus far about the lower and higher uses of chochmah and binah.
When it comes to the lower use of chochmah and binah, the daas can only serve as daas dhavdalah to separate between a
chochmah-thought and a binah-thought.
In the higher use of chochmah and binah, the role of daas is hachraah, to decide between the chochmah and the binah.)
Daas DChibbur: Connecting The Knowledge

Now we will explain a third, higher system of how chochmah and binah work together, in which
the power of daas serves to connect the chochmah and the binah together. This is called daas
dchibbur , which Rashi describes as ruach hakodesh (the holy spirit).
Chochmah sees a general view, and binah sees a detailed view. They both see either the general
view or the detailed view. Daas comes to connect these two views. How does it connect the two
views? There are several ways of how it connects them.
Connecting Details
The basic way in which daas connects chochmah and binah is that it connects together the details
of binah. The chochmah sees the general view, the binah sees the details, and now the details need to
be combined together; the daas is what combines all the details together.
Connecting Chochmah with Binah, or Binah with Chochmah

Another way of how daas connects is that it connects the chochmah with the binah: it connects
the general view with the detailed view, which gives you the completed picture.
These are the first two ways of how daas connects. The first way mentioned is a lower use of
daas, and the second way mentioned is a higher use. The lower use of daas serves to connect details
together. This is a lower use of daas dchibbur. The higher use of daas - which is essentially the
higher use of daas dchibbur - is what connects two different views together.
There is a vast difference between these different connecting powers. Compare this to a chain. A
chain connects many pieces together; this illustrates the first use of daas dchibbur. The higher use of
daas dchibbur connects more than details together - it connects two entire views together.
How One Begins To Learn A Sugya of Gemara

To give a simple illustration of the concept, there is a kind of person who will learn a sugya of
Gemara and first seek to connect all the details together. Another kind of person will first seek the
general view of the information, and only after that will he look to see the details.
The first kind of person connects binah with chochmah, and the second kind of person begins
with chochmah and then he connects it with binah. Some people naturally start with chochmah, and
some naturally start with binah.
People who begin with binah want to see the hekef (detailed view of the sugya) first, and then they
want the general view. They see chochmah as part of their binah. Others want the hashkafah
rishonah (first take) on the sugya and they seek to see how all details are in line with the hashkafah
rishonah; they start with chochmah and then connect it with binah, which means that they see binah
as part of their chochmah. 17
Accessing The Root of the Information

Now we will address a third use of daas dchibbur.
This is the kind of daas that is found above the points of chochmah and binah. Usually, the order
is chochmah, binah, then daas. But that is all with regards to the lower daas. By contrast, higher
daas is above chochmah and binah. It is not just above the point of middos (character traits/emotions)
of the soul - it is above the very chochmah and binah.
It is also referred to as ayin nothingness, the plane of non-thought, the source of the very
wisdom. It is written, Chochmah (wisdom) is found in ayin (nothingness). The source of chochmah is
ayin, which is the higher daas.
The Gemara says that those who are arum (lit. unclothed) in their daas make themselves like
an animal and place themselves in a corner in order to understand the Torah; this does mean to
behave like an animal, chas vshalom. It means to access ayin: the kind of daas that brings one to
have bittul, to nullify oneself.
17 In response to a questioner, the Rav added: [These are two different ways how people think. We are not
saying which way is better. They are both valid viewpoints. Deciding which way is better is like deciding whose
greater, Moshe or Aharon.
On another note: when people dont reach higher chochmah and higher binah, they are still viewing all
knowledge through their medameh- imagination. His entire chochmah and binah only sees information, and all
he will see is imagination! For this reason, most peoples chochmah is being experienced through their imagination.
As an example, a person imagines he saw something in a sefer, and hes positive that the sefer says the words, but if
you look up the sefer, you see its not there. The person merely imagined that it was there but he was positively
convinced that he saw the words is that sefer.
People who are willing to have bittul on themselves so they can understand the Torah are those
who access ayin, because by having bittul they make themselves into ayin, nothing. And from that,
they are able to receive the higher daas, the very source of the wisdom.
This is really the depth behind ruach hakodesh. With ruach hakodesh, a person draws forth
chochmah from the inner source of the chochmah.
Chochmah Sees An Outline of Reality, Daas Can See Reality Itself

We will try to understand this a little.
In order to access the higher use of daas dchibbur, one needs to have bittul, to nullify himself to
the information. What does bittul have to do with chochmah and binah? How does it play a part in
the understanding of information?
Chochmah sees information - but it doesnt see the reality of the information. It sees the
hanhagah, the path of a concept, but it cannot see the concept itself. Chochmah is called a nesiv
of chochmah, a pathway there are 32 nesivei chochmah (pathways of wisdom) - because chochmah
can only see a tahalich, a path. 18
The general tahalich is called chochmah, and the details of the tahalich are called binah.
Tahalich is also called tenuah (movement), meaning, a persons chochmah and binah can only see
movement of something, but it never views the actual concept. The Sages state that when a person
sins, it is only because a ruach shtus (spirit of folly) entered him 19; the depth of this is that when
there is a tahalich that is not viewed with chochmah, the situation becomes a ruach shtus. Chochmah
is, in essence, tenuah/movement.
So chochmah is to grasp a tahalich, or a tenuah, of a concept. But chochmah cannot recognize
the very reality (havayah) of a concept. It only sees tahalich. Hashem looked into the Torah and
created the world this hints to us that the way we [initially] view the world is through chochmah,
[for the Torah is called chochmah], and chochmah can only perceive the tahalich of this world, not the
havayah of this world. Only daas can see the havayah (reality) of something.
The Sages state that A Torah scholar who has no daas, a corpse is better than him. When a
Torah scholar lacks daas, he is missing the understanding of havayah, thus, he is not a real Torah
scholar. He has chochmah, but he has no daas, so he doesnt perceive the essence of a matter; such a
Torah scholar is not a real Torah scholar.
Torah scholars have no menuchah (rest), not on this world and not on the Next World 20 the
depth of this is that their chochmah brings them to an endless tahalich. All he can understand is
tahalich, which goes on forever, thus, he never has menuchah. But that is only if he has only
18 See Getting To Know Your Feelings, Part 2 Chapter 3

19 Sotah 2a
20 Berachos 64a
developed his chochmah and he remains at that level. If he accesses daas, though, he can see reality -
havayah.
Another word for havayah (reality) is metzius. The word metzius is used more often by the
writings of the Sages, while the Torah uses the word havayah to convey reality. Chochmah sees the
tahalich of a concept, and daas sees the havayah of a concept. Daas/havayah/metzius is the root of
the chochmah. Thus, chochmah is rooted in daas. And what is daas? Recognizing havayah.
The Sages state about daas, If you acquire this, you have all of it. 21 If you have daas, you have
everything why? Superficially, it sounds like daas is the most important thing. But why does that
mean I have everything if I have it? The true understanding of this is: daas is about recognizing
havayah, and havayah is the essence of everything. (And on a deeper note, there is no havayah except
for Hashem). Thus, daas is the power to recognize havayah.
The Sages say that a person should train himself to say, I dont know. Superficially this means
that people dont know things, like the time or the date. But the true definition of I dont know is,
that initially, we dont know what havayah is, so we are usually not seeing reality as it is.
There is a statement in our sefarim hakedoshim, The purpose of yediah (knowing) is to know that
lo yeda (we dont know).22 The depth of this is that the purpose of all that we know is to leave lower
daas and access higher daas, in which you dont know of lower chochmah and lower binah - and
all you will know of is havayah. This is the purpose of all yediah/knowledge to know that you
dont know to transcend the lower view and not know of it anymore, because now you see
havayah/the actual reality.
Higher daas is called daas dchibbur; what does the daas connect? It connects together facts and
reveals they are all one at their root. It sees how all is one havayah. When it comes to seeing the
tahalich/hanhagah of things, your chochmah can see different angles of understanding in a concept,
because there are different levels of understanding. But with daas, which stares at the reality behind
the concepts, you only see one root concept.The power to recognize the havayah is total chibbur
(connection) with the knowledge of something, and it vastly differs from what we are used to
understanding about the concept of chibbur. We have so far explained that within daas dchibbur
itself, there are three uses connecting details, connecting two viewpoints together, and viewing the
root of two viewpoints by seeing the root reality that is behind them (which is the highest way to use
our daas to connect). Now we will elaborate further into each of the three uses of daas dchibbur that
we have mentioned.
Connecting Details Through Revealing the Root

The first use of daas dchibbur, we mentioned, is to connect details. How does one connect
details? Superficially, it means that I simply connect one detail to another, but this is a very shallow
level of daas.
21 Nedarim 41a
22 sefer Bechinas Olam, 13a and 33a
The real way of how to use chibbur is to connect all of the details to their root. Its not simply
about connecting details together. The inner way is to reveal the root of the details, through
connecting them together. So it means to look for the root.
This is really the depth of binah. Binah is not just about connecting details. When binah just
connects details, this is a lower use of binah, which is at the level of the middos, a lower point in soul
than the mochin/mind. The Rambam refers to the middos as deos; in other words, daas can
connect the middos. This refers to the lower use of daas, where daas connects a detail of binah with
another detail of binah. Here, the connection is just to connect details together; such as knowing the
difference between good and bad uses of the middos. It doesnt necessarily reveal the root behind the
middos.
The higher use of chibbur - daas dchibbur - is to really use the depth of binah. It is really the
depth behind tikkun hamiddos (rectifying our character traits): to reveal the daas behind each
middah, for the inner essence behind all middos is daas. Here, the binah which connects details
together enabled by daas dchibbur - is an even higher use. It is where one finds the root and the
branches of each middah. When you find the root, everything can be connected. There is a rule,
Opposites share the one root. 23 If you find the root, you can see how two opposite concepts bear
one root.
For example, the Midrash relays how Rachel cries over her children when they are in exile; she is
called akeres habayis, the main mother. Her children are in exile, and she cries to Hashem, and
Hashem tells her that they will return, in the merit of her davening. What does her tefillah do?
Simply speaking, it means that she davens for us as we are in exile. But the deeper meaning is because
she is the main mother, the akeres habayis, when she davens for the redemption as her children go
into exile, she reveals how the root of exile and redemption are one. The Maharal says that galus
(exile) and geulah (redemption) have the same root - gal, to reveal. Both the exile and the redemption
are ways that reveal the reality of Hashem, and they are two different angles of understanding, but at
their root, they share the same root: they both reveal the root, Hashem. That is why she is called the
akeres habayis, because she reveals the ikkar the root of both the exile and the redemption.
How To Get To The Root

We only gave one example, but it is a clear concept.
With higher chochmah and binah and daas, a person sees the root of the information. He then
sees the branches of the information, and then he can connect them, because he has the root. He can
keep doing this until he connects all of the details in the Torah together. With everything he sees, he
thinks into what is opposite entails, then he sees the root of that concept and its opposite, and now
he can connect something to its opposite. And from that, he can keep connecting all details together.
On a deeper understanding, using daas dchibbur to see the root of two concepts is essentially
taking daas dhavdalah and turning it into daas dchibbur. Daas dhavdalah separates between good
23 Maharal
and evil, light and darkness; but Hashem said let there be light and there was now one day,
which represents how chibbur (connecting) can reveal the root of all havdalah (separation) and,
thereby, turn havdalah into chibbur! All of this is contained in the binah that is within mochin
dgadlus (the higher mode of thought).
We have tried to make this concept here practical. You can practically work on this concept by
getting used to seeing opposite of a concept, then to see what the root of a concept and its opposite;
that is how you can connect a concept with its opposite. Try to work on this: try to see the root of
the information, the opposite of a concept, and then you can unify them by seeing their common
root.
Thus, connecting details for the sake of connecting details is a lower use of binah, for it only
relates to middos (the character traits), which is at a lower point than mochin (the mind). This is not
the true use of daas dchibbur. It is actually a use of daas dchibbur that has become lowered from the
level of mochin/mind to the level of middos.
In the mochin, the daas dchibbur is of a higher use: it connects the root with the details, as we
explained.
Connecting Two Views Through Revealing the Root

The higher use of daas dchibbur is to connect chochmah and binah, which is to unify the general
view of chochmah together with the detailed view of binah, together. We will explain.
This use of daas dchibbur doesnt just connect the details. It connects the details into the general
view and fuses them together, to form a greater picture of understanding.
Previously, we explained a lower use of daas dchibbur, which is how to connect two details. Now
we are dealing with a higher kind of chibbur: to connect the details into the general view - to connect
all of the details together.
To illustrate the concept, the Torah has many letters. We can connect them and see words.
Moshiach will combine all the letters of the Torah, as the Baal Shem Tov says, into one word. The
depth of this is that he will combine binah into chochmah. He will not just connect details to show
the root of the details - rather, he will connect all details together and show you the all-inclusive
view.
Unifying the details as part of the general view is a much higher avodah than what we spoke of
previously. It is to see the bigger picture of what all the details can form. This is the deep meaning of
All of them you made with wisdom).
The concept implies that a person needs to develop two kinds of chochmah. He needs to see the
opposite of a concept, and he also needs to see the root of a concept and its opposite.
How can binah connect to chochmah? How do you reveal the expansive view through all the
details? It is by seeing the opposite of each detail, then finding the root of each concept and its
opposite, and that gives you the chochmah, because you have connected the details/binah with the
chochmah/all-inclusive view.
The Ramchal writes that if someone sees more than two roots in a concept, he wont arrive at
chochmah. A person has to keep seeing two opposite roots in a concept hes learning about, and then
find he needs to find a root that connects the two opposites together.
We are discussing the essence of the power of daas, which is daas dchibbur, the higher use of
daas. Each person can understand this concept as much as he can, on his own level. If a person gets
used to this concept, in everything he hears and knows and senses, he will be able to take the
information and connect them to their root.
We have been brief here in describing these concepts, but the words describe the root of all
chochmah. Living like this means to experience all the chochmah one learns as entirely one unit.
Seeing All The Details of Torah as One

Without this approach, a person learns the chochmah of the Torah and he sees many sugyos
(discussions in Gemara), but he cannot see the connection between them. He sees many details of
the Torah, and endless ocean which indeed the Torah is, sugya upon sugya, and halachah upon
halachah; there doesnt seem to be a connection between all these details. He can combine details,
but he doesnt see how all the details can connect to form a greater picture.
But when someone makes use of daas dchibbur, he connects details to a higher view, and he can
see all the points in a sugya as being connected to one point, and he can connect many sugyos as
branches of one point.
Of course, it will still be difficult to see the connection, and it will take exertion. But it gives a
person an entirely different view towards his learning: seeing every sugya as all one sugya, and there is
only one sugya: its all one point of chochmah.
Chochmah is a dot of wisdom, binah is when it expands into points that branch out of them, and
daas is when we connect all the branching points into the root point. This is the meaning of what is
written, Your thoughts are very, very deep. The first very is referring to binah, which reveals the
depth of the chochmah, and the second very is referring to using daas dchibbur, which reveals a
whole new depth to the chochmah.
So there is really only one sugya in all of life. The entire Creation is all branching out from one
point. Hashem looked into the Torah and created the world all of Creation stems from the one
point of chochmah, which is the Torah. This is called entering the sod heechad the secret of
oneness.
Moshiach will come and reveal how all the Torah is one point it will be the full revelation of
this concept to the entire world. The depth of Torah is all contained in point.
Thus, a person should view Torah as all being branches of one single point. This does not simply
mean that Hashem is One and that the Torah are the many branches of His oneness. Such a view is
actually a view of disparity towards the Torah. The Torah is not a bunch of random details; it is
really all one connected unit.
How can our soul deal with the contradiction that Hashem is One while the Torah contains
endless details?
Some people, in response to this contradiction, feel that part of our avodah is spent on closeness
with Hashem, and the other part of our day is spent on Torah, and as the Nefesh HaChaim says,
when you learn Torah, just learn the Torah, and dont think about connection with Hashem.
However, people do not understand this correctly, and they erroneously come to think as if Hashem
and Torah are independent from each other (chas vshalom), and that there is no way to contain
thoughts about both Hashem and Torah in one thought.
But the inner perspective is to realize that all of the Torah is one sugya: it is all stemming from
Hashems oneness. This is the underlying essence of how we cannot the many details of Torah with
Hashem.
Chochmah, in essence, is the all-inclusive view in that it shows us dveykus with Hashem, and
binah can show us the details of Torah, which shows us the depth of the chochmah. It is to see all the
details one learns about as being but garments of the general view; to see the details of Torah as
the garments of Hashem. All the details of Torah are part of one point: Hashem.
Rabbi Avraham ben HaRaavad writes that one should view all the details of his soul, his many
soul abilities, as being all branches of one root. In this way you can reveal how all the opposing
abilities in your soul have one root which connects them. With this perspective, the spiritual light of
dveykus with Hashem will then be with you even as you learn Torah. 24
This particular concept is describing a very high level which most people do not reach, and we
have only mentioned it here to complete the discussion here.
Higher Daas: Going Above Daas

We have described daas as being the connecting force that connects chochmah with binah, and
this is all the lower use of daas, when daas is preceded by chochmah and binah.
The higher level of daas is a higher point than chochmah and binah, and it is reached through
bittul, nullifying oneself. Earlier, we brought the statement, The purpose of knowledge is to know
that we do not know 25 that after we progress through the level of daas, you then go above your
daas. So daas can bring you to that level of bittul, which is a higher daas, above the regular daas.
There, a person leaves the view from within his chochmah, and he enters the deeper view of havayah,
which we mentioned earlier.
24 See also 48 Ways of Torah_020_Feeling Hashem In Your Learning

25 sefer Bechinas Olam 13a
Until now we spoke of chochmah as a general view and binah as a detailed view, and to connect
them and revealed how they are one at their root, which is daas. Thats all within chochmah, which
sees only the tahalich or hanhagah of concepts. At this level, one cannot see havayah yet, as we
explained. He can find the root of two opposite concepts and thus find the connecting point
between them, but his entire daas is still being viewed from within the view of his chochmah, which
is not yet the higher view. Higher daas, which is to see havayah, is not about finding the root of
opposites. It is to touch upon the very havayah and there, a person does not see any divide at all,
because there is only oneness there.
This is the highest point of the entire soul, and it is really above the self. It is like the crown above
the king; the crown, which is above the kings head, represents the real glory of the king. Lower daas
is in the person, and higher daas is above a person; it is what lies on top of the soul.
Thus, daas is really the tool we use to receive the spiritual light that is above our own soul. That is
the depth of why a person is called a bar daas because he can use his daas to receive higher daas.
The Shechinah (the recognition of Hashems Presence) can settle upon a person, but it is always
above a person. It is received through our daas. So daas is the tool we use to receive the Shechinah,
which is like the crown of the King. Through daas, one can go above his initial level of daas, and
enter above the self. Daas is really the point you can use to ascend the soul itself and go above the
daas, and you can then touch upon havayah. Above ones daas, there is only one point alone: the
Ein Sof, the Infinite - the absolute recognition of Hashem.
Recognizing the Ein Sof is called daas, and it is essentially ruach hakodesh. Our daas, which is
lower daas (including daas dchibbur, which is the highest level of our lower daas), is thus only a
partial daas. Above our daas is the complete level of daas, which is the recognition of the Ein Sof - the
I of Hashem.
It is essentially reached through bittul (nullification) of the I. 26
Thus, chochmah is rooted in ayin, or higher daas, or bittul and this enables one to recognize
who the real I is: Hashem. 27 When one reaches that recognition, it gives a person an entirely new
mind all of the time, and it connects him to the renewal which Hashem renews Creation every day
with.
Conclusion
Until now, with the help of Hashem, we have explained the three uses of daas: Havdalah
(differentiation) hachraah (deciding) and chibbur (connecting).
We also described, briefly, the level that is above our daas (havayah), which is higher than daas
dchibbur. From this point on, if we merit Hashems help further, we will explore further the details
of daas, on the levels that apply to the souls of most people.
26 Bittul is explained by the Rav in Bilvavi Part 7 Entering Havayah.

27 See Bilvavi Part 6, Chapter 4 The True I Is Hashem.
04 | How To Avoid Evil Imagination
The Lesson from the Eitz HaDaas: The Limits of Our Daas
We have so far explained, with Hashems help, the three main uses of the power of daas, which
are: havdalah (separating), hachnaah (deciding), and chibbur (connecting). Now we will explain
the lower uses of our daas.
The first time the Torah mentions daas is by the Eitz HaDaas Tov VRa (the Tree of
Knowledge of Good and Evil). When Chavah was tempted with the fruit of the Eitz HaDaas, the
Torah writes, And the woman saw that the tree was good for consumption, and that was desirable to the
eyes, and that the tree was precious to understand.
There were three factors involved here: it was good for consumption, it was desirable to the
eyes, and it was precious to understand. Each of these three factors are a different facet of daas.
We will elaborate on each of these three aspects and how they apply to our own daas, and the
avodah that each of these three aspects implies.
(We are dealing with the Eitz HaDaas Tov VRa [the daas that was a mixture of good and evil]
which contains the three kinds of daas that we currently possess, and not the Eitz HaDaas Tov,
which was entirely holy).
The first point the possuk says about the Eitz HaDaas was that The tree was good for
consumption. What does this mean? How can you eat daas? Also, Chavah saw that the tree was
good to eat. What does this mean? Wasnt it the fruit that she wanted to eat?
The matter behind this is as follows. A tree is a root, while its fruit are what branches out from
the root. To eat the fruits means to just experience the branches of the tree, which are spread out
and separate. But to eat the tree itself means to experience the root of the tree the actual tree.
Chazal say that before the sin, the bark of a tree tasted like its fruit. The real taste was in the tree,
which could not be eaten.
Thus, the essence of daas itself cannot be eaten; only its branches can be tasted of. This is
because there is a rule that the root of something is always hidden. To illustrate, the roots of a tree
are underground and cannot be seen. This shows us that the root of a matter is supposed to be
kept hidden.
The word eitz (tree) is from the word etzem (essence), which is from the word atzimah,
closed, or hidden. This hints to us that the depth of the sin was that Adam and Chavah attempted
to go above their daas: they wanted to taste of something that is supposed to be hidden. They
wanted to get to the essence of things.
The Serpent told them that if they eat the fruit that they will be like Hashem. This was the depth
of the temptation, and it was an evil desire. Daas, by definition, is to reach the limits of where you
are; when a person desires to go above this limit, such a desire is evil. Daas cannot taste the essence
of a matter; it can perceive until the essence, but it cannot reach the actual essence of a matter.
So when Chavah saw that the tree was good to eat, and she wanted to become like Hashem, she
was attempting to use daas to reach the essence, which cannot be done.
Good Daas Is To Define Limits, Evil Daas Is To Break Limits

The lesson we learn from this is that daas is good when it helps a reach until his limits, and it
becomes evil when a person is attempting to break his limits.
It is written, For no man shall see Me and live the deeper meaning of this is that when a person
wants to see Hashem through his daas, the result is death, and that was the depth behind the curse
of death.
Daas represents limits. Hashem created the world with certain limits and boundaries. Limits are a
force in creation; when a person wants to break the limits of creation, he resembles the sin of eating
from the Eitz haDaas, in which Adam and Chavah wanted to break their limits, so that they could
go beyond human limits and enter the essence of things.
The Serpent is called One who breaks the fences of the world; the depth of the power of evil is
that it attempts to break the rules that Hashem made. Daas is evil when one is trying to break rules
and limitations.
To give a deeper description of the concept, in the Eitz HaDaas Tov VRa, there was daas tov
and daas ra good daas and evil daas. The daas tov was the kind of daas that allows a person
to reach until his limits, while the daas ra is when a person wishes to break the boundaries and go
above them. So when Chavah desired to be like Hashem, it was not just a desire to be like Hashem -
it is was, in essence, a desire to escape the rules.
The real kind of life, had they eaten from the Eitz HaChaim, would have been forever, because
had they kept to the rules and only eaten from the Eitz HaChaim, they would have been fine. They
would have merited the real kind of life, which is when the rules are kept. Instead, they desired to
break their limits, so they ate from the Eitz HaDaas, which they were told would break their limits.
They wanted to reach the unlimited, and the problem was, they were at the level of daas, and
ones daas cannot break limits. If a person attempts to reach the unlimited through his daas, this is
evil. When a person lives within the rules, he is able to live properly.
Earlier, we described the concept of havayah (essence of a matter). The very havayah (essence) of
each thing is really when it is kept to its boundaries. When boundaries are broken, a person cannot
live properly. That was the depth of the curse of death; because they didnt want boundaries, death
came to the world.
Now we can understand the depth of the ability of daas dhavdalah which we addressed in the
first chapter. Through using the power of daas dhavdalah, a person is really able to keep to his
limits.
What is daas tov and daas ra in our soul? Daas tov is to seek to keep to the rules that are
holy. Daas ra is the desire to break boundaries. Thus, trying to break boundaries through our daas
is called daas ra, evil daas, and building boundaries from our daas is called daas tov, good daas.
Defining Limits of Everything

To be clearer, when a person wants to understand something, or how to get somewhere, or he
would like to know something in general, part of the understanding is to know the limits and rules
of something. Knowing the rules of something is not just another aspect of knowledge it is the very
definition of something. Everything is defined by its limits.
We see the limits of each thing by using our power of daas dhavdalah. All of Creation is a tool to
reach something, so everything has rules in how it is used. (The deeper essence of each thing is to see
it as a revelation of Hashem. But we are addressing a more basic understanding of everything.)
If a person doesnt want something to have rules, that is called daas ra. Thus, the depth of the
sin of the Eitz HaDaas was that Adam and Chavah wasnt just that they wanted to break their
limits. It was that they didnt realize that each thing has limits.
That was how Adam and Chavah desired to be like Hashem. It was because they didnt realize
that the need to have rules. It wasnt just that they wanted to break rules they didnt want to accept
that there are rules. We are limited, and beyond the limits is Hashem, and that is why we need to
have limits.
In every soul, there are two opposite abilities: The Ein Sof (Infinite) of Hashem is in our soul, but
there are also limits in us. Our ability of daas we have is essentially the tool which can hold all the
spiritual light that we put into it. Daas is thus the root of how we build our soul. Without daas,
there is no container in our soul to hold anything, and the light of the Ein Sof will then not be able
to be contained in the person.
Therefore, a person must be aware that there are limits to each thing, and this in turn will further
build his daas. Through building ones daas, a person is then able to become a container that will be
able to hold onto the unlimited the ohr Ein Sof, the Infinite Light of Hashem.
We see that when there are less limitations placed on people, there is chaos, and people come to
fight with each other. There must be limitations placed on the abilities of our soul, or else each of
the abilities in the soul will be in chaos, and when the soul of a person is in chaos, he gets into
clashes with others, as a result of all the clashing inside himself.
Thus, nothing can exist without limits. The world needs limits, and the soul needs limits. To
illustrate further, if a bottle holds 2 liters of water, and we dont know that the bottle can only hold
2 liters, any more water we try to put into it will not be able to go in. So we must know the
limitations of something.
Daas The Key To Good Middos

Good middos are defined by keeping to the limits of each middah. For example, anger is not evil
it is only evil when it goes beyond its limits. Middah means measured, because they are meant to
be kept within their limits. Daas is what enables middos to be kept to their limits. A bar daas,
someone capable of daas, essentially means someone who knows how to limit his abilities when an
ability in the soul needs to be used, and when it shouldnt be used.
Evil Daas Is The Imagination

Now we can better know the difference between daas and dimayon the imagination, which we
mentioned earlier.
The purpose of our daas is to uproot our dimayon/imagination. The Sforno and the Vilna Gaon
wrote that Eitz HaDaas Ra (the evil in the Eitz HaDaas) was essentially medameh, imagination.
What is the connection with medameh/imagination and daas ra/evil daas? What do they have to do
with each other? The answer is: daas is about keeping to limits. Daas ra is when daas is used to
break limits.
Thus, evil daas is really the essence behind all medameh, imagination. The imagination in a
person seeks to break limits. Imagination comes to compare and exaggerate, expanding something
beyond its boundaries.
The inner essence of all holiness is called midas hishtavus (arriving at equilibrium) 28, and this is
the holy way to use the desire to expand. This is also called the ohr Ein Sof, the Infinite Light of
Hashem. But when the desire to expand is used for evil, it becomes dimayon/evil imagination, which
seeks to break limits and rules of each thing.
The Eitz HaDaas Ra was all about medameh, to imagine that the rules can be broken. Our daas
tov exists so that we can uproot medameh, and our daas ra makes use of medameh/imagination
and wants to break limits.
All evil in the world stems from the Eitz HaDaas Ra, and since this is identified with
medameh/evil imagination, the evil imagination is the root of all evil in the soul. Imagination is
entirely the result of the desire to break limits. A person imagines what he cant do in reality. For
example, a person wants to be in America, so he imagines hes there.
Imaginary Pleasure
Now we can understand the following. We mentioned it before and now we can understand it
better.
28 A term mentioned in Chovos HaLevovos

Whenever a person has pleasure from evil, it always stems from imagination. When a person sins
and he enjoys it, he doesnt enjoy the act itself; he enjoying a fantasy. It is written, Stolen waters are
sweet a person enjoys the feeling of the stolen pleasure, and what is stealing about? It is about
breaking rules. So the pleasure in a sin is all about breaking rules.
When this power is used for holiness, it is the secret of true oneg Shabbos, in which a person can
enjoy endless pleasure; as Chazal say, Whoever has pleasure in Shabbos, merits a boundless
inheritance. The opposite of oneg/pleasure is nega/evil pleasure. When a person enjoys evil, his entire
enjoyment is derived from the evil force of nega. The enjoyment of nega is essentially when a person
has broken the rules, and that is the evil pleasure of the soul present in every act of sin. The breaking
of the rules is the real feeling of the pleasure, and it is experienced through the garment of the
imagination.
Now we can deeply understand what a person enjoys when he sins. The inner essence of the
pleasure is the fact that hes breaking rules, and it is experienced through the imagination, which is
like a garment that covers over the very essence of the evil pleasure. There is good taanug and evil
taanug. Developing our daas tov establishes boundaries and uproots evil medameh.
(We are addressing evil medameh, not medameh dkedushah/holy imagination. We do not want to
uproot the medameh itself, for medameh can be used for holiness, as we know. We are trying to
uproot the evil use of medameh the desire to break holy rules and limits). What happens when a
person connects to the Eitz HaDaas Ra in his soul? It is when a person doesnt want rules, and that
is what enables his evil imagination to get started. The taanug of nega (evil pleasure) is essentially the
meaning behind the statement, The Serpent breaks the fences of the world. The whole tannug in
evil is when a person breaks rules.
Every person identifies with this: people love to break the rules. There is a certain taanug in it. To
illustrate, when a child runs away from school, his pleasure is not just in the fact that he wont have
the pressure of his studies anymore. The pleasure is in the very act of running away from school. He
enjoys going free from his boundaries. (When this power is channeled towards holiness, a person
desires to connect to the Ein Sof, which is endless pleasure.)
Stopping Evil Imagination At Its Root

Thus, good daas is about setting boundaries.
In one second, when a person forgets about limits and rules, he falls immediately into
imagination! Chavah saw that the tree was good for consumption as soon as she saw the tree and
she forgot about her rules, she fell into her imagination. If a person would be aware of limits, he
cant fall into imagination.
If a person wants to stop his imagination for evil, he might try to take apart his imaginative
thoughts and weaken them in the attempt of trying to get rid of them; he tries to kill off each
imaginative thought. This is a very difficult task, thus, it is not feasible to use.
We have to get to the root of the problem. One has to get out of his imagination entirely and
return to boundaries.
Using Daas DHavdalah To See The Limits of Each Concept

In this way, a person is machria (decisive) in sorting out his imagination. Earlier, we spoke of
daas dhachraah, but now we are returning to discuss daas dhavdalah, and we will explain how it
can lead to hachraah with regards to deciding not to listen to the imagination.
The role of daas dhavdalah is to separate between the information that ones chochmah sees and
the information that ones binah has compared. We already explained this earlier.
The lowest function of daas, as we explained, is havdalah - to separate between binah (a real
comparison) and tevunah/dimayon (imagination). One way to do this is by taking apart each binah-
thought, such as by thinking: Am I making a real comparison now to what I have seen in my
chochmah, or is it just my imagination that is comparing? This is what we described earlier.
Havdalah is to see the similarities and the differences between A and B, and then to decide if they
can really be compared.
Now we will take this further: we can use daas dhavdalah to leave the vision of imagination
entirely.
We can do this by returning to our etzem (essence), from the word atzimas einayim, the closing of
the eyes. In other words, our imagination, which is a kind of vision (albeit mental), is what sways us.
If we leave the vision of the imagination, we return to the essence. Returning to the essence of
something is how we leave imagination.
Thus, the way to use daas dhavdalah to fix medameh is by realizing the boundaries of each thing,
and this is how we return to the etzem/essence of each thing, which is defined by its limits. So in each
thing, realize what the limits are. The more you get used to seeing how each thing has limits, you
escape evil imagination.
This is the depth of using daas dhavdalah. Earlier we explained the simpler use of this power,
which is to see differences and similarities between two thoughts. Now we are describing the deeper
use of daas dhavdalah: to realize the limits of each thing.
A Practical Way To Use Havdalah

It is hard to give a practical solution how to use this concept in defeating the imaginative
thoughts of the yetzer hora when it comes to tempt you, because Chazal say that when the yetzer hora
comes to a person and tempts him for evil, there is no yetzer tov present. So it will be very hard to
summon forth this concept in your mind as actually youre being tempted by the yetzer hora do
commit a sin.
I can give examples on how you can actualize this concept, but as for when youre actually being
tempted, I cannot give an example that you can use to overpower the yetzer hora. Instead, you need
to develop a kind of self-control already from before the difficulties comes. Here is an example of
how you can do it (again, dont wait to work on this as youre being tempted, because then it will be
pointless. Work on this before the yetzer hora comes to you).
We find that whenever the Gemara finds a contradiction, the Gemara asks, What are we dealing
with? We see from this that a person should always ask himself what the limits are, when he
encounters a contradiction. So we need to realize that our logic is only to be trusted in certain
situations, thus we cannot always trust our thinking. This is how you can begin to see limits.
This is a solution that can help you attack the root of evil imagination. Daas dhavdalah can take
you out of mental vision (reiyah) and enter you into a purely intellectual mode (haskalah) of
your mind, and that is how you leave the view of the imagination.
Earlier, when we spoke of daas dhavdalah, we addressed how to separate between two visionary
kind of thoughts. You separate between what you actually saw and what you compared. But here we
are describing the deeper use of daas dhavdalah: by realizing the limits of something, you leave the
mode of vision and you enter the realm of the intellectual, and this weakens the vision of your
imagination.
To illustrate, we all look at the sky. Does it have an end? It seems to be endless. But Hashem
created everything with limits, so nothing in Creation is endless. When a person looks at the ocean,
does it have an end? It seems to be endless. Chazal describe the ocean as an endless ocean, because
when we look at it, it seems endless. But thats all based on our physical vision. It really does have an
end, just, we cant see the end.
So our vision makes us see something endless, and that breeds evil imagination, the root of all
problems. But when we seek the limitations and rules of each thing, we use our daas properly - and
that is how we escape evil imagination.
Daas dhavdalah essentially serves to take one out of his mental vision (reiyah) and into
hisbonenus, reflection. This is the depth of havdalah: to separate between I see and what I think.
Chazal say, A judge only sees what he sees; there is physical vision, and there is mental vision
(which comes from the heart). When you see the difference between what you see in front of you
and what you think about what you see in front of you, and then you train your soul to differentiate
between vision and intellect.
This is the depth of how daas dhavdalah can fix your medameh. It takes you out of Eitz HaDaas
Ra - or evil medameh - and enters you into Eitz HaDaas Tov. When you turn mental vision into
intellect - and not intellect into mental vision - this is the root of fixing all problems in the soul. The
root of all problems in the soul is when a person turns intellect/daas into a mental vision. The root
solution, then, is to turn mental vision into intellect.
Train yourself in that whatever you see, think about what its limits are; and then you will see
through the einei haseichel, the eyes of the intellect. 29
Getting used to this uproots all taavah (evil desires) as well. Desire is a pull, and it is rooted in the
element of water, which has a nature to pull. The pure intellect shows you the limits of something,
which weakens the pull of the imagination on you. It takes you out of the vision youre seeing,
and on a more general note, it helps you leave the mode of imagination entirely.
Defining Each Thing By Seeing Its Limits

This is a concept that affects our whole view on life as well.
Daas tov is when we see the limits of things, and daas ra is when a person wants to break
limits, via the imagination. If we want to uproot the root of all inner evil in the soul - the Eitz
HaDaas Ra, or medameh, which seeks to expand past limits we need to begin to see limits of each
concept, and this will weaken the daas ra, or our evil imagination, which is trying to get break rules.
The depth of a Torah scholar is not someone who gathers much knowledge about Torah. Rather,
a true Torah scholar is always defining the concepts he learns about. Torah scholars are called
builders, and the depth behind this is that a true Torah scholar knows how to define the limits of
each concept he comes across. He knows when and where something applies, when it doesnt.
Anyone used to learning Torah in-depth identifies with the concept. A Torah scholar is someone
whose entire life is spent on giving definitions to what he learns, and this is done by seeing the limits
of each concept.
Thus, the good way to use daas is to always seek to give definitions to something, which is by
seeing the limits of each concept.
Again, we must repeat and emphasize that this advice is not something you can practically use to
defeat the imaginative thoughts of the yetzer hora when it actually tempts you. Rather, it is a way to
go about life, which gets you used to defining things, and with the more you get used to defining
concepts, giving them their proper definitions and limits, it will greatly weaken the evil imagination
(the Eitz HaDaas Ra in the soul) and prevent it from dominating in the first place.
When a person merits to weaken his evil imagination, this is the deeper meaning of And death
will be swallowed up forever.
05 | Rectifying The Eyes
The Eye Sees and the Heart Desires

Let us study more about what went on with the Eitz HaDaas, which contains the entire subject
of daas, for it shows us when daas is good and when it is evil.
Previously, we discussed the fact that the fruit tasted good. Now we will discuss the second
aspect: the fact that the fruit was desirable to the eyes.
Desire (taavah) is an emotion experienced through our heart; how does the eye have desire? We
know that the eye sees, but it is the heart which desires something. The eyes see, and the heart
desires. Our eyes do not have a desire; our eyes see something, and then our heart can desire it, but
the eyes dont desire. So why does the possuk then say that she felt a desire for the tree in her eyes?
To know the answer to this, we must know what desire of the eyes is. It was a desire to know of
the daas ra (the evil daas) contained in the Eitz HaDaas. When there is a desire for daas ra,
this prompts desire in the eyes. So if we understand what daas ra is, we can understand what
desires of the eyes is.
Where Is Our Daas Located?

In which part of the body is daas associated with?
Our chochmah is located in our brain. Our desires are located in our heart. Where is our daas? It
is a very lengthy discussion amongst the works of our Rabbis. Some say it is in the brain, and our
brain contains three parts: chochmah, binah and daas. Some say it is located in the forehead. Others
say that is in the back of the neck. Others say that it is in the mouth, for the Zohar says, daas ganuz
bpumei, (the daas is hidden in the mouth). Others say that is in the place of the Bris Kodesh.
Others say it is in the heart, because of one of the abilities of the heart is daas. Others say that is in
the shoulders.
All of these views are correct, but we are discussing where our good daas and where our evil
daas is. It is actually very complicated to know where our daas is.
The tree was good for consumption this was referring to daas ra. The fruit was desirable to the
eyes this was also part of daas ra. And the fruit was appealing to the intellect this was also part of
daas ra. They were each three factors of the fallen daas that began since Chavah laid eyes upon the
Eitz HaDaas and desired it.
In our seichel/intellect, we have daas, and it is merely upon us to know what good daas and what
evil daas is; this is clear to all. The fact that daas is in our mouth is also clear; it means simply that
daas is in the mouth.
But it is hard to understand how daas can be in our eyes. There is no opinion in Chazal that
daas is in the eyes. So what does the possuk mean that the fruit was desirable to the eyes?
When Daas Falls Into The Eyes

We find that by tefillin, it must be placed in between the eyes, so we see that daas can be in
between the eyes. Where do we put the tefillin? On top of the eyes. Yet, it is still called in
between the eyes in the possuk.
Thus, good daas is really above the eyes (between them), and evil daas is when that daas falls
into the eyes themselves. That is when it becomes desire of the eyes. But there is no daas in our
eyes. The daas is really in the forehead, above and in between the eyes; that is where the tefillin is
placed.
Daas is always the middle point. We have explained how daas separates, decides, and connects,
so it is always between two points. When daas falls from in between the eyes, it falls into the eyes,
and it then becomes desire of the eyes.
This is the depth of daas ra when daas has fallen from above the eyes, into the eyes
themselves.
Moshe is called tov ayin, one who has a good eye. For all good that exists, there is an equally
evil force to counter it, and the one equal in evil to Moshes holiness is the wicked Bilaam. Bilaam
had daas ra, and he is called stum ayim closed-eyed; he had ayin ra, an evil eye. Moshe is
also the epitome of daas tov, and Bilaam is the epitome of daas ra.
Here we can begin to see the concept of how daas can be in the eyes. But we need to understand
that the eyes themselves do not have daas. In between the eyes there is daas, but not in the eyes.
Bilaam had an ayin ra in his eyes - because his daas fell into the eyes.
This is the concept of daas in the eyes, and we will try to slowly understand it.
Desire of the Eyes

What is desire of the eyes?
When daas is in between the eyes, it is good and holy, and this is also referred to as the concept
of ratzon (will) by Chazal. Moshe personified daas, and the gematria (numerical value) of Moshe is
ratzon. Thus, a true bar daas is someone whose daas is connected to his inner ratzon. We are
referring to the true inner ratzon of the soul, Our will to do Your will, and not to the other
retzonos we have. This is called the daas in between the eyes.
When daas falls from above the eyes into the level of the eyes, the daas becomes a ratzon in the
eyes, and this is taavah (desire) of the eyes. Every taavah in the eyes is rooted in this.
Again, the eyes themselves do not desire. The heart is what desires, for the heart is the source of
all ratzon. But ratzon of the heart is rooted in the brain, which is the daas/ratzon of the forehead,
and when this falls into the eyes, there is ratzon in the eyes, and then a person wants what the eyes
see. That is desire of the eyes.
Thus, ratzon does not really begin in the heart it begins in the eyes. The ratzon/daas falls into
the eyes, and here is the root of all difficulty that we recognize.
The Sages say that there are two tools of sin the eyes and the heart. The eye starts the desire, the
heart already can will something (and this is the nature of the heart). When the eyes desire
something which resulted from the Eitz HaDaas, because it was not initially created like this
here comes the root of all the difficulties we know of that are related to guarding our eyes.
Here we come to a new point: desire of the eyes, which begins in the eyes. If not for the sin
with the Eitz HaDaas, desire would remain in the heart. The desire which began in the eyes, ever
since the Eitz HaDaas, is a novelty, and this is what started all the difficulties related to guarding our
eyes. It is all rooted in the desire of the eyes which began ever since Chavah laid eye upon the Eitz
HaDaas.
When Daas Falls Into The Eyes

Now we can understand better the following.
What is the purpose of our eyes? A person can see holiness, but what is the avodah of the eyes
after that? Its role is to imprint this information onto our mind. The eyes are called by our Sages as
the lens of the brain, because the eye is ayin, from the word iyun (analyze); it puts the vision into
the brain, and the brain analyzes it. The eye sees something, and the heart sees when the eye sends
the information to the heart; this leads to sin. This is the meaning of the eyes see and the heart
desires. This is also the meaning of A person does not sin unless a ruach shtus (spirit of folly) enters
him.
The role of the eyes is to send the information to the brain so that the brain can analyze what its
seeing. Otherwise, the eyes send the information to the heart, and the heart desires what the eyes
have seen, and this leads to all sin.
But when daas falls to the eyes, the eyes attempt to analyze using the daas that has fallen into it,
and this is what leads to sin. The daas ra of the eyes analyzes what it has seen and isnt able to
register that there is something improper here.
Whenever a person sees something, he is always thinking about it. The eye really wants to put the
information into the brain, and that is its role. When it sees holiness, it imprints it into the brain,
the brain analyzes it, and it becomes clarified. But when daas falls into the eyes, a person sees
something and he attempts to analyze it through his daas, but it is daas ra, for it has fallen into his
eyes. That is what leads a person to sin. It sends the information to the heart, and then what
happens? As the Sages say, The eye sees, the heart desires, and the tools of action complete.
This is a subtle point. Whenever we use our physical vision, it always includes daas. The daas is
in between the eyes, so the eyes and the daas are always interconnected. If it remains above the eyes,
the eyes see something and then it returns the information of what it has seen to the daas of the
brain, and then the heart wont desire what the eyes have seen, because the brain has already
analyzed it and realized that it has seen something improper.
But when a person sees something when his daas has fallen into the eyes, the vision doesnt get
sent to the brain it is evil daas, and then the heart desires it, and this leads to sin. This is the depth
of desire in the eyes. It is not simply that desire becomes created in through the eyes; the deeper
aspect of the problem of seeing improper sights is that daas falls to the eyes, which doesnt return the
vision of the eyes to the brain, and this leads to the heart desiring what it has seen.
Our Current Level of Daas Is First In The Eyes

Thus, the daas that we know of and experience is daas of the eyes, and not daas of the forehead.
Even when it comes to holiness, our daas has been downgraded to the level of the eyes. Chazal say
that a judge only sees what his eyes see this is about seeing holiness, and it is a halacha, that a
judge is allowed to rule based on what he has seen with his eyes and understood.
Our daas is currently in the eyes. Initially, daas was above the eyes. Ever since the sin with the
Eitz HaDaas, even our good daas has been lowered to the level of the eyes. It is used for evil when a
person desires what he sees, and it is used for holiness in the case of a judge in Beis Din who sees
what his eyes see. But its still not the initial level which we need to return to.Thus, the depth of all
our free will (bechirah) on this world is if we will choose to have an ayin tova (good eye) or an ayin ra
(evil eye). Our free will, simply put, is to choose. But the depth of it is that our entire daas is
currently in our eyes, which is not the ideal level. Our free will is to choose to listen to the daas in
our eyes or not.
When we stood at Har Sinai, the zuhama (spirit of impurity) that was upon us since the sin with
the Eitz HaDaas was removed, and we returned to our daas that was above the eyes. It fixed not
only the daas ra that we fell to after the sin, but it fixed even the daas tov that fell to the eyes and
placed it back into the forehead, above and between the eyes. [After the sin with the Golden Calf we
once again fell from our purified state].
A prisoner cannot free himself from his own prison. When daas is in the eyes, a person cant
clarify what he sees and try to sort out whats proper and improper in what he has seen, because his
daas is daas ra. The daas is being experienced through the eyes, which cannot clarify a vision and
take it apart like the brain can.
Evil Daas: Connecting To An Evil Vision

Now we will return to discuss what we began discussing, in connection with what we have just
explained.
We explained earlier about chochmah, binah and daas. In binah, there is higher binah (generally
called binah), which is when you make an accurate comparison in between information. Lower
binah is called tevunah, also called medameh - the imagination, c a result of erroneous comparisons in
the mind. We explained that the way to differentiate between an accurate comparison, binah, and
imagination, tevunah, is to use daas dhavdalah - to separate between what I actually saw (chochmah)
and what I ideas of my own that I have formulated (binah).
Now we can understand the following.
The eye sees, but what does it see? It cannot see through higher chochmah. It sees through the
seichel, the basic intellect, which is really lower chochmah. It sees what the eye sees.
We explained earlier that there are three levels of chochmah there is lower chochmah, higher
chochmah, and highest chochmah. The highest use of chochmah is to see holiness through the
seichel/intellect and clarify it. The intermediate level of chochmah is what we learn from a teacher,
and lower chochmah is to see the actions of our teachers. So lower chochmah sees through the physical
eyes. Tevunah, which is lower binah, sees imagination; the eyes dont see imagination. The eye sees
something, and the mind imagines about it.
When a person has daas ra when his daas has fallen into the eyes what happens? The daas ra
in his eyes essentially takes the power of daas dchibbur (connecting knowledge) and connects a
person with what one has seen. That is desire of the eyes it uses the power of daas dchibbur for
evil!
Lower chochmah sees through the eyes, and lower binah is to imagine and compare erroneously
the imagination is being confined to what one has seen.
To say it even clearer, a person sees a certain improper vision, and he fantasizes about it. It is his
tevunah/medameh which has fallen. That is how it becomes taavah (desire), and dimyonos (fantasies)
start. When daas connects a person to an improper vision he sees, this is the meaning of Attached
to the sin like a dog. This is the depth of desire of the eyes.
So daas ra is essentially when the power of daas dchibbur becomes lowered, and then the entire
mind will be stuck to the imagination, in what a person has seen. The imagination will continue, the
heart will desire it, and this leads to sin.
When Hisbonenus/Mental Reflection Is Evil

Another point we come to with this is as follows.
As we explained, there are three levels of binah: lower binah is to compare through imagination,
intermediate binah is to compare through logic, and higher binah is to see detail after detail until one
sees the tahalich (path) of the information. Intermediate binah is essentially hisbonenus to analyze.
If a person looks at and reflects on something evil for example, if he looks at a wicked person,
or the rainbow (which we are not allowed to look at), he brings down his binah to the level of
tevunah, which is imagination. This is not just dimyonos (fantasies) - it is that he reflects deeply on
something evil. He misuses the power of hisbonenus, and his deep power of hisbonenus falls into
reflecting into a physical vision that is improper.
This is another way of describing how daas dchibbur falls from its level and is misused to take a
person and connect him to the evil vision he has seen. This is the depth of daas ra.
We have explained what taavah (desire) in the eyes is, and how it gets formed. This is the root of
all the difficulties we have when it comes to guarding our eyes.
Rectifying Evil Desires of the Eyes

The question is: How indeed do we escape the desires of our eyes, which we have fallen to ever
since the sin with the Eitz HaDaas?
As we know, all of the middos are good in their essence; there is no such thing as a bad middah.
Taavah/desire as well is not evil in its essence; the only question is how it is used. For example,
Hashem has taavah: He desired to have a dwelling on this world.
The eyes themselves do not desire; rather, desire falls into it. The things our eyes have seen are fed
by what has fallen into them, thus, the root solution is to bring our eyes back to the way it was
before. Superficially, this means to close your eyes from seeing evil. But the deeper meaning of it is
to close your eyes not just from seeing evil, but to make sure you dont have an ayin ra. It is to
return your ayin ra (evil eye) to an ayin tov (good eye). This is the depth behind the concept,
Oitzem einav mliros ra, closing the eyes from seeing evil.
Revealing our Ratzon

When we reveal the inner power of ratzon, the desires of the eye are removed. At Har Sinai, we
said Retzonenu Liros Es Malkeinu - It is our will to see our King. What is the depth of this? In
this lies the depth of fixing desire of the eyes.
Our eye itself has no ratzon to see Hashem; the eye itself has no ratzon. If our ratzon enters the
eyes in other words, when our daas falls from above the eyes into the eyes (which is our current
state) it becomes taavah, and such a ratzon will not wish to see Hashem, because it is fallen daas.
But when we reveal the daas in between the eyes, we reveal the will to see our King.
Without revealing our ratzon to do the will of Hashem, we cant reveal the will to see the King.
So first we need to reveal our ratzon to do Hashems will, retzonenu laasos retzoncha, It is our will to
do Your will.
Then, when we close our eyes from seeing evil and we concentrate on the concept of retzonenu
liros Es Malkeinu the desire to see our King that is what fixes the desire of our eyes to see evil,
and it returns the eyes to its root - which only desires to see the King.
So our ratzon to do Hashems will is not in our eyes; it is in between our eyes. When ratzon falls
into the eyes, the eyes will simply have ratzon for taavah - and they will not be able to desire to see
the King. Thus, if a person reveal his ratzon to want to do Hashems will, and he encounters an
improper sight, he has gotten in touch with his inner ratzon, and the ratzon above his eyes can now
push away the vision that his eyes have seen. Why do people have a hard time pulling away from the
vision they see?
The eye sees, the daas has fallen into the eyes, and the ratzon has fallen into the eyes - so the
ratzon of a person will desire taavah, and he will be tied to it like a dog.
The superficial solution that people employ when they encounter forbidden sights is hesech
hadaas from what one has seen they take their mind off it. That is only advice that can work when
a person has already fallen very low. The inner solution is to develop your holy ratzon already
beforehand, so that when you encounter a forbidden sight, your holy ratzon to do Hashems will
overpower the eyes desire.
The Raavad writes that the five senses (sight, hearing, smell, taste and touch) are rooted in the
brain. Now we can apply this in a more subtle way. Our eyes see something and have a desire. Do
our eyes desire to see a sound? It desires to see something tangible. It cannot see sound. The Sages
say that a blind person cannot enjoy his food, because the whole desire for food comes from taavah
(desire), which begins in the eyes, now that we live after the sin.
This is because a person initially eats on the level of taavah, thus, he cannot be satisfied unless he
sees it.
The Kotzker ztl said that the people complained by the manna because it was lacking in texture,
even though it tasted good. This further brings out this point, that since eating is initially
experienced on the level of taavah, it has to be desirable to the eyes, and it is not satisfying if it tastes
good. So there is no desire to see sound. Our sight cannot see sound, because our sight is based on
taavah.
Returning From Vision Mode To Intellect Mode

Thus, the way to fix our desire of the eyes, is as follows.
Our eye sees and it cannot desire, in the original state before the sin. After the sin, the ratzon fell
into the eyes, and now the eye desires. Based on this understanding, the way to return to the original
state is that a person can return the vision to the intellect.
For example, a person encounters a forbidden sight, so the problem is, hes stuck in a certain
vision his eyes are looking at. The remedy is therefore to leave the very mode of vision and enter into
the thoughts of the mind. The thoughts of the mind can then come and inspect what one has seen,
sending a message to a person that the sight is improper to look at.
This does not simply mean to run away from vision into thought; that is the simple advice that
most people use when they encounter a forbidden sight, and it is superficial. The point is to get busy
thinking so that the mind can inspect the vision and it registers that the sight is improper, and in
this way, a person returns the very vision into his thought.
There is a problem, however, with using this solution: if someone has a very strong imagination
that fantasizes about images, if he gets busy thinking, he might imagine even more about the sinful
image, and this will lead to sin. But if someone has worked to purify his mind somewhat, however,
then by entering his thoughts, the thoughts can disconnect a person from the vision he has seen.
Returning To Ratzon
The other way to fix the eyes is to return our fallen ratzon to the root of our ratzon, which is
Retzoneinu Laasos Retzoncha, It is our will to do Your will to remind ourselves of our inner ratzon
to always do Hashems will.
We all had this by Har Sinai completely; after the sin with the Golden Calf we fell once again
from that level, and now we cannot return to it completely. But we can all somewhat return to this
root ratzon, albeit not fully.
The Superficial and Deeper Ways To Use Hesech HaDaas

In the first solution, when a person takes his thoughts off what he has seen, hesech hadaas
(removal of ones thoughts from the subject), he can return the vision into his thoughts. This reveals
the higher daas which comes and inspects what one has seen, and shows a person that it is improper.
Another way of describing this is as follows; it is based on what was said above, but it is more
subtle. The eyes see, while the thoughts are utilized when our intellect reflects. This is not simply to
take your mind off a vision and instead get busy thinking. It is to leave the prism of the eyes and
instead enter into the prism of your intellect. These are really two different viewpoints in our soul
the view through the eyes, and the view though our intellect.
For example, when a person sees something forbidden, he can distract himself with a picture of a
tzaddik and think about it. This is the simple method which people employ hesech hadaas. But if a
person is faced with a very tempting sight in front of him, it is very difficult to take his eyes off what
hes seeing and get busy with his thoughts. For this, the solution is to imagine something that you
like to think about, and the vision of your imagination will then overpower what youre seeing. In
this way, you use a picture to cancel out the other picture.
When a person encounters a forbidden sight that hes very pulled towards, he should take with
him a holy picture he can focus on, and imagine to himself a picture of the Kosel, Kever Rochel, the
Mearas HaMachpailah, the grave of Rashbi each to his own taste. This is how you can employ
imagination techniques to counter a forbidden sight in front of you.
However, using this method is all within the mode of vision. It is simple advice that can help a
person who doesnt know how to use the deeper way to use hesech hadaas.
Others try something even simpler, by trying to distract themselves with doing something else,
because its hard for them to get busy thinking anything at all. This is an even more superficial
method than the aforementioned one, because it barely involves any thought at all.
The higher way use any of these two solutions is to do so with the underlying intention to leave
the mode of vision and enter into intellect.
The Deeper Solution: Awakening Your Inner Ratzon

An even higher way to use the solution is to return your ratzon to its source. When you encounter
something improper, you can tell yourself, It is impossible for me to look at this. Your inner ratzon
recoils from forbidden sights. In this way you awaken your inner ratzon and you return the desire of
your eyes to where it came from, which is the ratzon above the eyes.
Summary
Thus, the depth of daas ra is that it is desire which has fallen into the eyes. Desire in the eyes,
as we have explained, is when all of the abilities in the mind (chochmah, binah, and daas, all the way
until daas dchibbur) has fallen into the eyes, and the general outline of the remedy, we said,
(without getting into the rest of the details) is to leave the mode of mental vision and instead enter
into the realm of the purely intellectual which is non-visionary [and the deeper way to do this is by
awakening your inner ratzon to do Hashems will].
Eyes of the Intellect

If a person merits to purify his eyes as much as he can (let us emphasize here that no one is
perfect, but a person can still purify himself as much as he can), he can merit the higher kind of
vision. At Har Sinai, Hashem revealed all the heavens and showed us all that He is One. He
showed it to us, so we all saw it. A person can merit a higher kind of vision, einei haseichel, eyes of
the intellect as the Chovos HaLevovos describes.
(The Chasam Sofer said that there are two forms of revelation of Eliyahu HaNavi. One way is to
actually meet him, and the other way is to see him through the mind; but even when one sees him,
he is not seeing Eliyahu through the eyes, but through the mind. The eyes never see; rather, the
intellect is seeing, and the eyes are just the lens of the intellect).
So when one leaves desire of the eyes, he enters into holy vision, and these are eyes of the
intellect. Such a person lives in a world in which he sees G-dliness!
(Before the sin, all Adam saw was G-dliness. After the sin, Adam didnt see G-dliness anymore; he
had to hide. The depth of his hiding was that he stopped seeing G-dliness after the sin.)
When a person merits to leave desires of the eyes and he enters holy vision (again, no one reaches
this perfectly, because we live after the sin of the Snake; but we can all merit it to a prominent
extent, albeit partial, and all the tzaddikim throughout all the generations reached it), he enters the
eyes of the intellect. There are two parts to this. Part of this is Hashem looked into the Torah and
created the world he sees wisdom of Torah through his lens of a higher intellect, and in addition,
he can see G-dliness.
At Har Sinai, both of these revelations were present. The Torah was revealed, and Hashem
revealed Himself there, when he opened up all the heavens. This implies that one can see the Torah
revealed through a higher intellect, which is his higher daas the daas in between the eyes, which is
the higher source of the daas and through that perspective, one can come to see creation through
the lens of Torah.
This is a perspective that came even before the Torah was given at Har Sinai it is based upon a
perspective that comes from the Torah that was already around before Creation, in which there was
nothing but Ain Od Milvado (There is nothing besides for Hashem). It is an amazing point when
you think into it. The eyes see G-dliness in this way. This is the way to fix the desires of the eyes
when the eyes see the wisdom of Torah, and when the eyes see G-dliness.
In Conclusion
We open our eyes all the time. What do we see when we open our eyes? We see a room, a bed, a
menorah, etc. When we open our spiritual eyes, what do we see? We see what is really there. And
what is there? Hashem, and the Torah. This is how a person lives all the time with Hashem and the
Torah, the root of all Jewish souls, which are all interconnected. But this vision is all that the eyes of
the intellect sees Hashem and His Torah.
May we merit from the Creator to return to the state of Har Sinai, and that we not be among
those who were scared of death if Hashem speaks to us may the full revelation of the Creator be
revealed.
06 | The Desire For Knowledge
Desiring The Eitz HaDaas

When Chavah ate from the fruits of the Eitz HaDaas, she saw that it was desirable as a means for
wisdom.
What was so bad about this? What was wrong with the fact that Chavah desired the knowledge of
the Eitz haDaas, which was a desire to know of more holy knowledge?
The simple understanding of this is because the Eitz HaDaas contained a mixture of both good
and evil daas, so perhaps she was curious to know what evil is. Just as a person would like to know
what good is, so can there be a curiosity to know what evil is. In essence, it is a good thing to desire
knowledge, but to desire knowledge about evil is detrimental.
We will explore several aspects that were involved with this, which give us a deeper understanding
of the matter.
The Desire For Knowledge

Let us return to what we began to discuss.
At first, she saw that the fruit was desirable to the eyes, and then she found it desirable as a
means for wisdom, that it was pleasing to her intellect. So her desire to know what it was really was,
was a continuation of her eyes desire for it.
Chazal say that a judge does not see except what his eyes see the desire for knowledge is based
on what one sees, and even more so, a person is drawn to know about something based on what his
eyes have seen. This is the concept of shochad, a bribe, which can sway even the mind of a tzaddik
and wise person.
Thus, the desire for knowledge about the Eitz HaDaas came after her eyes laid on it and she
desired it, so there was shochad (mental bribery) involved in her desire for knowledge. It didnt come
from a desire to know truth it came from what she felt drawn to, based on what she had seen.
Preconceived Notions When It Comes To Learning Torah

Ever since the sin with the Eitz HaDaas, a person naturally understands something based on
what he sees. For example, a person is learning a sugya or a halacha, but he has a desire based on
what he has seen, so he has shochad. A person naturally sees a distorted understanding, and he
doesnt see truth.
Many people think they have clearly seen the halacha when they research a matter in the Gemara
and then in the Shulchan Aruch, but they are really making an erroneous search, because they are not
viewing the halacha through a lens of truth. The soul, ever since the sin, does not initially
understand things through a truthful lens, rather through various personal motivations are leading
him towards.
When a person sees two options, A and B, he will naturally desire the option he has first seen. It
does not come from a search for truth, but from some desire of the eyes.
Seeking the Truth: First See Two Equal Options

How can a person indeed know what the truth is? This is an internal question which any person
who seeks truth struggles with.
The Chovos HaLevovos describes midas hishtavus, to see things as equal. The Ramban says that
if a person is in doubt what the halacha lmaaseh is, before he learns, he should think of two options
that equally make sense, otherwise, he is beginning to learn a sugya leaning towards one of the
options. If a person doesnt begin with hishtavus, the conclusion is basically decided!
A person might think he doesnt have negios (ulterior motives), but this is a mistake. Even if one
is not aware of his negios, he can still have negios deep in his subconscious.
So before a person begins to learn about a matter (in Gemara or in halacha) which will be
containing several opinions, first, he has to see two equal options in front of him of what the halacha
is (Hashem knows whats going in his heart if hes really earnest about this or if hes really leaning
towards a certain option more than another), and he needs to consider them both as equal options.
This is the root of how a person can leave the viewpoint that was created from the sin of Adam.
It is called the Eitz HaChaim in the soul, otherwise known as the Torah in the soul.
Without revealing this point, a person derives his understanding from the view of the Eitz
HaDaas Tov VRa in his soul, which is a mixture of good and evil that cannot be trusted.
Therefore, in whatever a person is involved in, he needs to first remove himself from negios,
which is by revealing hishtavus, equality, by first seeing two equal options, and only after should he
probe into the matter of Torah he is learning about. Otherwise, he will never get to the truth. He
might know a lot of Torah and halacha, but he doesnt arrive at a truthful understanding.
Thus, a person has to get to the truthful point in the soul which has no negios. This is a very
clear and relevant concept for every halacha a person learns.
Without basing ones Torah learning on this point, all of ones Torah learning is not stemming
from true daas. Maybe people will say about him that he is Daas Torah, but can all be Daas
Torah of the Eitz HaDaas Tov VRa! His entire daas is leaning towards a certain option, and not
because he has seen two equal options in the first place and that he has really decided to go with
Option A over Option B.
We have been brief in describing this concept, but it explains the secret of the souls power to
search for truth. This concept can be further refined and made more subtle. In this point lies the
entire inner work with how we use our soul. Without revealing it, nothing will be based on truth,
and if something isnt based on truth, it doesnt last.
Thus, when the desire for knowledge is coming from desire of the eyes, there can be no truth in
such desire for knowledge. It is good and evil mixed together, so it cannot be relied upon.
(Rav Elya Lopian ztl, when he would daven for the congregation, would say the words, Vtaher
libeinu lovdecha bemes (And purify our hearts to serve You in truth), and he would stress the last
word, bemes, in truth. This has so many applications. For example, its possible that a person does
many acts of kindness, but it doesnt come from a true place in his soul. A person has to always
suspect himself that maybe hes not acting truthful enough.)
All of pnimiyus (inner reality) is based on inner truth of the soul, which is accessed through
revealing hishtavus. When a person doesnt access it, his entire daas will mislead him.
There is not much daas present in the world, and the little daas that there is in the world, is
inaccurate. There is a rare amount of daas in the world which is accurate, for every generation merits
some individuals who possess true daas. These are people who have nekiyus hadaas - totally clean
daas - because they have worked on their inner refinement to a great deal.
Why Does A Person Desire Knowledge?

Let us now return to discussing the desire for knowledge. What was wrong with Chavahs desire
to know of the Eitz HaDaas? As we explained, it was because she first saw it and desired it, thus her
desire for knowledge was entirely based on desire of the eyes.
Another point regarding this is, however, is as follows. We must know: Is the desire for
knowledge, in essence, a good thing or a bad thing? It depends on why we want to know more.
After the sin of the Eitz HaDaas, everything became a mixture of good and evil. So nowadays,
when a person has a desire for knowledge, its unclear if it is coming from a good place within
himself or not. It is either coming from the Eitz HaDaas Tov or the Eitz HaDaas Ra in the soul.
Before the sin, though, there was no evil yet. What then was wrong with Chavahs desire for
knowledge? All she wanted was to know more Torah. Can this be a bad thing? Isnt a desire for
knowledge of Torah always a good thing?
It depends why the person wants to know more. Most people do not have a desire for knowledge;
this is the depth of the difference between a Torah scholar and an ignoramus. Torah scholars have a
desire to know more Torah, while an ignoramus does not. Even an animal wants to know things, for
the Vilna Gaon lists 70 forces in both humans and animals, and one of them is chefetz Hasichli,
desire of the intellect; so even animals are somewhat curious for knowledge.
What, then, is the difference between a humans desire for knowledge and an animals desire to
know things? When we know the difference, we can then understand when desire for knowledge is
good and when it is evil.
Desire for knowledge is good when it is a used as a path to get to a great goal. It is evil when one
seeks the knowledge as a purpose to itself. In different terminology: it is good when it leads to
something constructive, and it is evil when it leads to something detrimental.
Good Desire For Knowledge When Knowledge Is A Tool To A Greater Means

Let us first begin to explain the first way to understand the difference, which is that desire for
knowledge is good when it used as a means to a greater goal, and not as a purpose unto itself.
Desire for knowledge is good if it used as a means to a greater goal. It is evil when it used as a
purpose unto itself. This is the Eitz HaDaas Tov in the soul - the desire for knowledge as a means
for a greater goal.
By contrast, if its a desire for knowledge just for the sake of the knowledge alone, such
seichel/intellect is from the word sochol, fool. It defeats the whole purpose of knowledge.
Our Rabbis wrote that we have two mochin (brains/minds): a right brain and a left brain. The
right eye sees through the right brain, and left eye sees through the left brain. These are two
opposite lenses to see things through. The right brain sees an opposite view than the left brain, and
vice versa. In other words, the desire for knowledge is viewed from one part of the brain, but when it
is viewed through the lens of the eyes vision, the intellect becomes distorted.
Earlier, we explained that the desire for knowledge is evil when it is based on what the eyes desire.
Now we are saying a deeper definition. Desire for knowledge is evil when the intellect is distorted,
when it is being made into a goal unto itself. When the desire for knowledge is viewed through the
eyes - through vision - the entire intellect is turned upside-down and it shows a distorted view.
It is not just because the view is based on physical vision and thus misleading. It is intellect that
has become downgraded to the level of the eyes, and then, what seems like right looks like left, and
seems like left is really right. This is the depth of Eitz HaDaas Ra in the soul.
In contrast, Eitz HaDaas Tov in the soul is a view through the pure intellect, unclothed by the
garment of vision; and Eitz HaDaas Ra is when the intellect is viewed through the garment of
vision, when the eye sees and the heart desires. But even more so, as we have now explained, the
desire for the Eitz HaDaas was evil because it was intellect viewed through the eyes, which distorts
the intellect.
Our Rabbis wrote that the words of an ignoramus show us what the truth is, because whatever he
says is really the opposite of the truth. The depth of this is that an ignoramus understands only
through vision, while a Torah scholar understands through the prism of intellect without vision.
Thus, if a Torah scholar says that right is left and left is right, Chazal say to listen to him, because
the Torah scholar has the accurate view, while the average person thinks he has the correct view but
hes really seeing the incorrect view. The Torah scholar sees through intellect without vision, so he
can see right and left, while the average person sees intellect through vision, which is a distorted view
it sees right as left and left as right. Therefore, we are told to always listen to the Torah scholars
opinion. It is not just to have emunah (trust) in the words of the Sages it is rather to realize that the
Torah scholar has the true view on things, while the average person doesnt see properly.
When vision distorts the intellect, this is the mixture of good and evil in what our soul sees. This
is the Eitz HaDaas Tov VRa in the soul. Thus, Chavah saw the opposite of what she was really
supposed to see. To illustrate, a mirror shows you the opposite left appears right, and vice versa.
The eye sees through the black pigment and not through the white part, and the black part of the
eye sees the opposite. When you see through the eyes, you see the opposite of the true view.
Distorted Perception
Hashem placed a churning sword of fire to guard the Eitz HaChaim. The depth of this is that
vision shows us an upside-down view. Vision turns over the intellect and distorts it, showing you an
opposite view of the truthful perspective. Herein lays the root of all mistaken perspectives: when
people understand through vision, and not through intellect. The intellect sees something as it is,
while vision shows you an upside down view.
Shochad, mental bribery, essentially ties a person to a vision he has seen. His mind is limited to
the vision, so he comes to make an erroneous conclusion. The word for eye in Hebrew is ayin,
which has the same letters as the word ani, I, because the eye shows a person what I want to see.
The eye turns over ones daas and this shows a person a distorted view.
Desire of the eyes is when a person doesnt actually see an accurate view. It is a biased view. The
eye turns over everything! Vision turns over the accurate view and shows a person the opposite view
of the unbiased intellect. To put it briefly, this is the root of all problems.
Turning Over The Initial View

Now we will return to discussing the first point. These are matters which are very essential to how
we work with our soul.
Ever since the sin, we see a distorted view. Man was created yoshor (upright), but after the sin we
fell from the state of yoshor into a state of cheshbonos rabim (many calculations).
The secret of Purim is Vnahafoch Hu, to turn over what we see as hafoch (upside-down), and
then we see the hafoch (opposite-view view) of the hafoch that we currently see - which is really
the first, accurate view on things.
This is really the power of imagination. Hafoch is related to the word kaf (ladle), and kaf is an
allusion to the letter kaf of the Aleph Beis, which is the letter that is used to describe the
imagination (kaf hadimyon the letter kaf means as if, alluding to the idea of comparing,
which uses the imagination). Imagination is thus fueled by the power of hafoch, because it turns
over things. The mind shows you the accurate view, and the imagination shows you an upside-down
view. (We rectify it for holiness by turning over the turned-over view, which returns us to the
straight view of yoshor).
These are the words of our Rabbis, and we are just simplifying them.
Vision shows us an opposite view of the truth. This is also called kelipah kodemes lpri, the shell
comes before the fruit. First we see an opposite view of things, or, we first see achor (the back) and
not the panim (front) of something. Our avodah is therefore to remove the upside-down view and
reveal the panim of something.
Now we can return to the first point with greater clarity. Why indeed was the desire for
knowledge for the Eitz HaDaas an evil desire? It was because the desire for knowledge was seen as a
means to itself, and this is a really an upside-down view. We have to see the hafoch of the hafoch,
to turn over the upside-down view, which is the view of Eitz HaDaas Tov.
When a person sees something through his eyes, he sees what he sees, and that is the root of all
problems. So a person has to tell himself that what he sees is really the opposite of the true view!
Keep turning everything ever. Turn over the vision, and then you will see the intellect of something.
This is the meaning of seichel dkedushah, holy intellect.
Thus, if we think we understand something just because we see it, this brings down the intellect
to the level of the eyes. But if a person realizes that the eyes are the opposite of real intellect, and that
what the eye desires is really a sign that the mind disagrees, he then accesses his minds view, which
turns over the turned-over view of the eyes. The intellect is essentially a tool to turn over the turned-
over view we initially see, and that is how we use the role of the intellect. This is the Eitz HaDaas
Tov of the soul.
(Seichel, intellect, comes from the word salek, to remove. This shows us that we need to remove
our initial perception of something, which is the opposite of what it really is. Then we need to see
what it really is. We need to remove what we see and instead see what something really is.)
Hashem created this world for us to fix it and bring it to its perfection. We do this by turning
over everything in creation and revealing its opposite. (A wife is called eizer knegdo, a helpmate who
opposes man. The depth of this matter is that marriage is a change in which a person totally turns
himself over. A person reaches his perfection precisely through being opposed by his wife.)
So the desire for knowledge is evil when a person thinks that what he sees is reality; his intellect is
confined to what his eyes see. It is good when a person realizes that what he sees is really the upside
down view.
The Difference Between Chemdah/Desire and Havayah/Essence

Now we will proceed to discuss a higher point.
There were two parts to the evil desire for knowledge for the Eitz HaDaas. First of all, there was
an eitz/tree, and secondly, the tree was nechmad lhaskil, pleasing to the intellect. So the entire
seichel/intellect here was coming from chemdah, desire.
The sefer Iglei Tal 30 famously writes that one is allowed to enjoy learning the Torah and that
enjoying ones learning is not considered shelo lishmah (learning Torah for ulterior motivations);
and not only that, but that enjoying your learning is considered learning the greatest kind of Torah
lishmah (for its own sake). There is supposed to be chemdah in ones learning.
We daven every day that we should become accustomed to learning the words of Torah, that we
should have a hergel (habit) in it. The Kotzker Rebbe ztl explained that the level of hergel in Torah
is above chemdah in Torah it is more praiseworthy to be accustomed to learning Torah than to
desire it and enjoy it.
There is a level of learning Torah through either hergel/habit or chemdah/desire. The holy kind of
hergel, which is to have hergel in Torah, is to realize, Torah is reality, therefore I am learning it. It is
above the level of chemdah and taanug.
The lower use of chemdah in Torah is to simply have chemdah for it, which is when we said
Naaseh VNishmah (We will do and we will hear). The higher level is to have hergel in Torah,
which is when we were forced to accept the Torah. It would seem simply that chemdah is a higher
level than hergel. But the depth is really the opposite, according to our Rabbis: hergel in Torah is a
higher level than chemdah in Torah.
Naaseh VNishma came from our ratzon, our will, while the fact that we were forced to accept
the Torah showed that there is a higher point in the soul than ratzon. Our ratzon can change, for it is
essentially our power of bechirah, free will. But there is a point in us that is above bechirah, which is a
deeper point in the soul.
Accepting the Torah through Naaseh VNishmah means we accepted it from our ratzon, which
implies that without our ratzon, we wouldnt have accepted it. The fact that we were forced to accept
the Torah shows that our very havayah/existence demanded that we accept the Torah, regardless of
our ratzon or not. That was a much higher level than our ratzon to receive the Torah. That havayah
was revealed through our ratzon, of course, but the havayah still exists regardless if there is a ratzon or
not.
Let us examine the desire for knowledge. Does it come from ratzon or above the ratzon? With the
desire for the Eitz HaDaas, it came from mans ratzon, for it was desirable to the eyes. The Eitz
HaDaas was about knowledge stemming from a ratzon to know.
Had there been a desire for the Eitz HaChaim, it would have been a desire to know because it is
our very havayah to know, and it is not dependent on ratzon. When Chavah desired the Eitz
HaDaas and then she found it pleasing to the intellect as well, it was rooted in the same thing: a
desire to know, stemming from ratzon. What did she want to know? She wanted to know the
difference between tov and ra (good and evil).
30 Iglei Tal, hakdamah

Had she desired the Eitz HaChaim, it would have been a desire for Chochmah (wisdom) which is
to know havayah (essence of wisdom). The Eitz HaChaim was not about knowing what tov is, for it
was not a mixture of tov and ra. The desire for the Eitz HaDaas was a desire for daas, was to a desire
to know the difference between tov and ra.
The Rambam says that emes, truth, is what exists, while sheker, falsity, is what doesnt exist. Thus,
emes is really about knowing havayah the true meaning of reality (and sheker is anything that is not
havayah). Tov and ra (good and evil) both exist, and currently, they are mixed together, for we live
after the sin, where good and evil became mixed together. Our avodah is to use our power of ratzon
(will) to choose tov (good) over ra (evil). The system of tov and ra is to know what ratzon is, while
the system of emes and sheker, which existed before the sin, is to know of havayah.
Thus, when a person learns Torah simply because it is enjoyable, such desire for knowledge is
purely stemming from ratzon, which contains a mixture of good and evil. The higher level of
learning is to realize that Torah is our very havayah - thus, the understanding is that it is sheker not
to desire Torah.
The Ibn Ezra explains that the commandment of Lo Sachmod (Do not covet) is to recognize
that you cant be envious of something thats impossible for you to reach.
The desire for knowledge for the Eitz HaDaas stemmed from their ratzon to know of its
knowledge, and it was expressed through their desire of their eyes. It was a desire for chochmah that
stemmed from their ratzon, which made it into a desire for daas, not for havayah.
This folly was fixed when the Jewish people said Naaseh VNishmah, for they were willing to do
Hashems ratzon because we realized that it was our very havayah to do His ratzon. We said Naaseh
before Nishmah, to show that we will do even before we hear, because it is our very havayah to accept
the Torah.
Naaseh was uttered before Nishmah. The question is: Now that we already committed
ourselves to the Torah, what is there left for us to hear, if we already know what to do? It is to hear
the view of intellect, which is above the level of action. It is the avodah to hear from our very
havayah (essence) which is a higher level than hearing from our ratzon (will). Had we said Nishmah
before Naaseh, we would have been hearing from ratzon, and then the forcing to accept the Torah
would have been about being forced to accept the Torahs mitzvos. But when we said Naaseh before
Nishmah, we were saying that we will accept the Torah from our very havayah, regardless of our
ratzon. We gave up our ratzon and we wanted Hashem to force us into accepting the Torah.
Thus, the desire for knowledge, for the Eitz HaDaas, was a desire to know because it was
desirable. But the desire for the Eitz HaChaim is to want to know even if we dont find it appealing.
Their desire for knowledge was evil because it came entirely from chemdah to know, while the ideal
desire for knowledge is to have a desire for knowledge even when we dont have a chemdah to know
to desire knowledge because it is our very havayah to know.
Now that we live after the sin, we have shelo lishmah (ulterior motives), mixed into everything, so
now we require chemdah in our Torah learning.
The root of the sin with the Eitz HaDaas was that it was a desire to know out of chemdah/ratzon,
and not out of havayah. Had there been a desire for the Eitz HaChaim, it would have been a desire
to know of havayah.
These are two totally different viewpoints. Generally, they are called Eitz HaDaas and Eitz
HaChaim. The meaning of chaim/life is not about chemdah, it is about havayah. There is a will to
live, but life itself is not ratzon - it is havayah.
How To Use The Power of Chemdah/Desiring Knowledge

To make this concept practical, now we can understand what holy chemdah is and what unholy
chemdah is for knowledge.
If one uses chemdah for the sake of taanug (enjoyment) in having chemdah, this is negative, and
this reflects the desire for the Eitz HaDaas Ra in the soul. But if one uses chemdah as a way for me to
connect to the Torah, this is Eitz HaDaas Tov.
Thus, when one enjoys his Torah learning, if hes learning solely for the sake of the enjoyment,
this is Eitz HaDaas Ra. But if one uses chemdah in his learning as a tool to connect himself to the
chochmah, he is only using the chemdah as a means to a greater end - and this reflects the Eitz
HaDaas Tov.
In our current level of daas, as we live now after the sin, we have two uses of our daas. Daas is
the highest point in our mind which we can use to ascend to the point above the mind, which is the
ratzon (will), and from there, we can use our daas to reach our havayah (essence). The daas can
differentiate and decide what our ratzon is; it chooses. 31 A higher power is daas dchibbur, the power
to connect information, and this can connect a person to the point above the ratzon, which is
havayah.
They are two different systems of daas: a daas that stems from ratzon (a will for knowledge that
stems from desire, and not from the essence of the soul), or a daas that stems from havayah (a desire
for knowledge that stems from ones very essence, which desires to know).
Ratzon is when I want, while havayah is what I am supposed to do what came before my I.
This is also known as emunah, and it is also known as higher daas. It is way above the ratzon. They
are two totally different ways to live life. One kind of person also does what Hashem wants, while a
higher level is to do what Hashem said because that is what He decreed upon me to do, what He has
carved me to do.
There are two steps. Step One is to nullify my ratzon, which is called hishtavus (equalizing). Step
Two is to accept what Hashem decrees on me, for I am not in charge. Whats the difference? When
a person has worries and concerns, after he makes the necessary effort, he needs to first nullify his
ratzon, and then accept whatever Hashem has decreed.
31 As was discussed earlier in Utilizing Your Daas #01 (Deciding) and #02 (Differentiating).
(We are not talking about choosing between good and evil, which is a lower use of bechirah.
When it comes to refraining from a sin, we must refrain from it whether we want to or not. We are
talking about choosing in areas that are not outright evil, that in order to choose what is correct, the
avodah is to nullify ones ratzon, in these two steps).
In Conclusion
To conclude, if ones chemdah for daas (desire for knowledge) is causing one to want to connect
to his havayah meaning, he sees the knowledge he is trying to obtain as his very havayah, thus he
has chemdah towards it - this is daas of the Eitz HaDaas Tov in the soul, and it is holy chemdah.
Such is the correct attitude to have towards learning Torah.
But if its just chemdah being used for the sake of chemdah, it reflects the desire for the Eitz
HaDaas Ra, a mere desire for knowledge, a curiosity, a will that must be nullified.
Even in using holy chemdah, which is the Eitz HaDaas Tov in the soul, it must be used as a tool
for a greater goal, which is to bring oneself to the Eitz HaChaim in oneself, which is greater than the
Eitz HaDaas Tov in the soul a desire to connect to the knowledge of the Torah because it is ones
very havayah.
07 | Turning Back Over32
Daas HaMis-Hapeches: Turning Over A Concept

In this chapter we will discuss another power of our daas, called daas hamis-hapeches (when
daas which turns over information). Previously, we discussed the three abilities of daas dhavdalah,
daas dhachraah, and daas dchibbur, and then we discussed the three aspects of the evil Eitz
HaDaas in the soul, which is the desire to break limits, the desire of the eyes, and the desire for
knowledge.
Another of ability of daas is that it can turn over information. This is called daas hamis-
hapeches. Earlier, we mentioned it briefly, and now will expand on this concept.
When Adam was sent out of Gan Eden after the sin with the Eitz HaDaas (Tree of Knowledge).
Hashem placed a churning sword of fire to guard the Eitz HaChaim (Tree of Life). This was called
the lahat hacherev hamis-hapeches, a fiery sword that churns upside-down. The simple
understanding of this is that it guards the path to the Eitz HaChaim so that no one can get near the
Eitz HaChaim. But the truer, deeper meaning is that the sin with the Eitz HaDaas is what had
caused this churning, upside-down sword of fire to appear.
When Adam ate from the Eitz HaDaas, the concept of daas hamis-hapeches was introduced,
therefore, the sword of fire which churns upside-down came, to show that the sin of Adam created a
turned-over kind of daas.
What is the root of daas hamis-hapaches, the turned-over daas? We explained earlier that the
daas tov vra (knowledge of good and evil) in the Eitz HaDaas contained both daas tov (good daas)
which is essentially the pure intellect, (seichel) and daas ra (evil daas), which is essentially the evil
imagination (medameh). The power to turn over information is really the imagination, because the
imagination turns over a fact and shows you an upside-down version of the original information.
Imagination shows you that A and B are similar, therefore, it tells you that A and B are
comparable and exchangeable. If A and B wouldnt be deemed in the mind as being similar, the
mind would never think that they can be compared and exchanged. When the mind sees Fact A and
Fact B as being similar, the mind then thinks that A and B can be exchanged with each other. If they
are not similar ideas, there is no notion in the mind to exchange them with each other.
The imagination is evil when it switches something good for evil. It is used for good when one
turns something evil into good. So the power to turn over/switch around (in Hebrew, the word
hafichah means to turn over, and chalifah is to switch or exchange) can be used for either good or
evil.
32 This translation has omitted much of the original Hebrew audio version due to its heavy esoteric content, so it is
for the most an adaptation.
Evil Imagination: When The Goal Is Switched

In a line, there are two endpoints, and a middle point of the line. The endpoints of a line
represent the different paths that lead to the middle of the line, and the middle of the line represents
the center, the goal that all the paths lead to.
We can understand that people will mistakenly compare one endpoint with another endpoint,
that point A on the line and point B at the other end of the line can be interchanged. As for the
center point itself, however, it is impossible for it to be switched around with anything else, because
there is always one center point.
The nature of our imagination is that it switches around things. It will convince a person that A is
the same thing as B or that B is A, and this is how it switches around the endpoints of a line. But it
can even go so far as to switch around the center point of the line, even though the center point has
nothing it can be compared with. That is the depth of the evil of imagination: it convinces a person
that the goal of life, the center point of life, can be switched around for a different goal.
The desire to eat from the Eitz HaDaas was essentially imagination at work, turning over the goal
of life and switching it for a different goal. The Eitz HaChaim was in the center of the garden,
because it represented the middle point, the goal that all paths on a line lead to. The Eitz HaDaas,
by contrast, was outside of the garden, as the Ramban writes. The imagination convinced Adam and
Chavah that the goal of life, the Eitz HaChaim [life itself, which is to truly recognize Hashem] could
be switched for another goal, and that was the knowledge of the Eitz HaDaas.
Now we will try to make this practical, and how it applies to our own power of daas hamis-
hapeches.
Our [evil] imagination has two abilities to turn over: it turns over endpoints, and it turns
over the middle point as well. When we turn over endpoints, we turn over A into B, and this can
be an erroneous comparison, but with this kind of comparing, at least we understand that there are
endpoints. Here the mistake is that one is turning over the path to get to the goal, but he is not
turning over the goal itself. But when we attempt to turn over the central point of the line, we turn
over the goal, and this is the totally evil use of the imagination.
This is also the depth behind all heresy: when the middle point of the line is turned over - when
the goal of life is switched for a different goal. It is to imagine a different goal of life.
As an example of this concept, Bilaam wished that he could die like a Jew; he said, May my end
be like theirs. What didnt he realize? He turned over the goal of life (to recognize Hashem) and
instead came up with a new goal: an honorable death.
When someone takes something and turns it into the ultimate goal of everything, this is the
depth of evil of imagination. It doesnt matter what it is. As long as a person turns something else in
his life (other than the actual goal of life itself, which is to recognize Hashem) into his greatest goal,
it is evil imagination at its total level.
So we have two kinds of medameh, in which we imagine and turn over our priorities: when we
turn over and switch the endpoints of a line with each other, and when we turn over the middle
point/goal of life, which is even worse.
We can all see both of these abilities in ourselves. We can all be mistaken in what the goal of life
is, and we can be mistaken in how to get to the goal of life. There is partial heresy, which is to be
mistaken in a path, and total heresy, which is to be mistaken about the goal of life.
Our hands represent our endpoints, for they are at the ends of the body, while the mouth is at the
center of man. (This is a very deep discussion to itself but we will not get into it here). The sin of
Adam began with the Snake, who used its mouth to sin, which shows us that evil begins when the
central point (represented by the mouth) is exchanged for a different central point.
The first kind of evil imagination (being misguided about how to get to the goal of life) is
represented by the letter kaf of the Aleph Beis, for kaf is referred to as kaf hadimyon, the letter that
acts a prefix to a word in order to compare things. The second kind of evil imagination (to be
misguided about the goal of life) is represented by the letter pei, which also reads peh, mouth. We
have five points in our kaf/hand, because we have five fingers, but we have only one peh/mouth. This
is because there can be many endpoints, but the central point is always one point.
Leaving The Evil Imagination

We began to explain that hafichah (turning over) leads to chalifah (interchanging). The question
we began with was, we know how that ever since the sin of Adam, we have gone from good to evil;
how can we leave that state and turn back all evil into good?
There are two parts to our power of medameh (imagination), as we explained. The lower function
of medameh is referred to as kaf (the hands), and the higher function of medameh is called peh (the
mouth).
Medameh is evil when the center point is turned into an endpoint; when a person thinks that
the goal of life, which is to fully recognize Hashem, is just another random aspect of life, and he
forgets that it is really the central point, the goal. To illustrate, when a person is heretical, he might
be aware of emunah, but he doesnt know its the central point. He has taken the central point and
turned it into a side point.
Good turns into evil through medameh. This we see from the sin with the Eitz HaDaas, in which
medameh was dominant, and turned our daas tov into daas ra. We were essentially lowered from the
level of peh (mouth) to the level of the kaf, represented by the hands we fell from the goal of
life, the central point, into the endpoints. Thus, the converse is true as well: in order to go from evil
to good, we need to switch from the level of kaf to peh. Herein lays the outline of how we leave the
evil state we fell to and to turn back over again to our original good state.
Adam, before the sin, only learned Torah. After the sin, he was cursed with work, so he was
essentially lowered from the level of mouth to the hands. Thus, we need to return to the
mouth.
Rectifying Evil Imagination: Leaving Action

That was the outline of the concept, and now we will explain this in simpler terms.
The concept that we need to return from the hands to the mouth is really because the entire
power of medameh/imagination is based on the hands, which represents physical action. This is
clear.
Here is an example of this concept: before the sin, there was no work. After the sin, man is cursed
with work/action. So clearly, the sin caused man to become demoted to the realm of physical action,
as a result of the medameh/imagination that man entered into after the sin. Originally we were on the
level of the mouth, for Adam only learned Torah and spoke about Torah, and after the sin, mankind
fell from the mouth and into the hands.
Earlier, we spoke about medameh that takes places in our logic 33 (erroneous comparisons) and
now we are discussing a lower use of medameh, which is when our medameh is used in the realm of
action.
If we ascend from the level of action to speech, then we have essentially left medameh, because the
entire power of medameh in the soul thrives on action. Two actions seem similar to a person and are
thus compared, and this is the root of evil medameh. Even the undeveloped medameh experienced
through our logic (erroneous comparisons) is a result of medameh in action. Esav is also called Edom,
from the word medameh, because Esav [the gentile nations of the world] represents the realm of
action.
So evil medameh is when we have been lowered from holy action into the realm of mundane
action, and by contrast, holy medameh is to go from the level of improper action to proper action.
Nighttime is a time when imagination is dominant, as the sefarim hakedoshim write. The depth of
this is that because there is generally no action at nighttime, whatever one did by daytime in his
imagination, he does in his sleep.
How, essentially, do we leave our fantasies? The general outline is, by leaving the realm of action.
This is how we leave Eitz HaDaas Ra in the soul and enter into the Eitz HaDaas Tov.
Look at twins. The first twins were Kayin and Hevel, but Yaakov and Esav are the first set of
twins which the Torah calls as twins. They were constantly switching roles. Yaakov was supposed to
exit the womb first, then Esav fought him and came out first, then Yaakov took the firstborn rights.
Esav is Edom, from the word medameh, who is involved with the world of action.
This is the secret behind Shabbos, when we leave work and action. It represents the concept of
leaving the realm of action so we can ascend to the higher realm (which was revealed completely
before the sin of Adam), which is the realm of speech. On Shabbos we are also not allowed to have
mundane speech, and the reason for this is, because not only do we leave action on Shabbos, but our
speech as well is sanctified. Thus, a Torah scholar, who is called Shabbos, does not involved
33 In the first three chapters of Utilizing Your Daas.

himself with physical labor, for his main occupation is in the realm of Torah study, which is the true
level of speech.
Leaving Imagination: Letting Go Of The Fantasies

How, essentially do we leave the evil imagination? Now we will say it very practically.
Imagination thrives on the realm of action. Therefore, we can uproot it by letting go of action.
Practically speaking, when a person imagines that he should do something, he can tell himself that it
hasnt been actualized yet, thus, we have taken away the action aspect of it. If one is very clear
about this, the imagination ceases.
So a person call tell himself: Theres nothing I can do about it to make this happen. It is
impossible for me to make my imaginative thoughts happen in reality. The soul will then be
calmed when one realizes that he cant actualize what he imagines he can do.
The depth of imagination is that it is settles upon some kind of action. As we have explained in
the past, the power of [lower] chochmah is about seeing action, and [lower] Binah is about comparing
actions. So medameh is only activated when there is some action involved. If you divest yourself from
action, you lessen medameh more and more.
Thus, a Torah scholar who does not labor, has much less medameh, and that is why he is called
Shabbos. (Of course, sometimes even a Torah scholar is involved with action, but he wears it as
a garment; this is represented by the six days of the week, which are about action. But on Shabbos
itself is no physical labor, and a Torah scholar generally is not involved with actions, thus, he is
called Shabbos).
Later, we will elaborate on this concept more: that the way to turn over all evil into good is
essentially by leaving the realm of action.
May we merit from Hashem to reach the higher and complete kind of medameh.
08 | Rectifying Evil Imagination
Good Daas Is True Reality, and Evil Daas Is Imagination

Previously, we spoke about how daas turns over information. We will continue to discuss this,
daas hamis-hapeches.
As we explained, there is daas tov the good kind of daas, which was the daas of the Eitz
HaChaim (Tree of Life), to know reality. Daas ra, the evil kind of daas, was the daas that entered
us after Adam ate from the Eitz HaDaas (Tree of Knowledge), and it is essentially the imagination.
Both daas tov and daas ra have the common power to turn over something daas tov can do
this for a good cause, and daas ra does this for an evil outcome.
These two opposing kinds of daas are complete opposites, and they represent how everything in
Creation consists of two parts the concept of each thing, as well as the opposite of that very
concept. The opposing perspectives of daas tov and daas ra are the root of the concept of how
everything is made up of both itself and its opposite.
So daas tov is really havayah/reality, and daas ra is the medameh/imagination. These two concepts,
daas tov and daas ra, are the root of all opposing concepts.
Medameh/imagination, is called daas ra, evil daas. When a person imagines something that isnt
true, what is he really doing? Hes using his daas to turn over reality and come up with the opposite
of reality.
This is also called sod hafachim, the secret of opposites, that on one hand, we have our daas
tov, which is reality as it is, and on the other hand, we have a falsified reality that gets created
through our daas ra.
Oid (More) vs. Ad (Until)

Now that we have explained the outline of the concept, we can reflect into the following.
The word daas contains the letters daled and ayin, which can either form the word da, to know,
and it can also mean ad, until. The letters daled and ayin can also form the opposite of ad, which
reads oid, more. In other words, the opposite of good daas is when a person wants more. We will
explain this.
Ad (until) says: there are limits. Oid (more) says: there is always more. They are both rooted
on the same concept, however, as we will see.
The entire concept of medameh (imagination) is based on oid, more. The imagination says that
more can be added on to reality - that if something is not here in reality, we can add it on to
reality.
Medameh (imagination) is associated with Yosef Hatzaddik, of whom it is written Oid Yosef
chai, Yosef is still alive. The word oid, more, is alluding to the imagination, because the
imagination is more onto reality. Yosef had dreams, and he could interpret dreams, and dreams are
a form of medameh. Medameh is therefore also called hosafah, adding, from the word Yosef. There
are good and evil kinds of adding, and the evil kind of hosafah/adding is medameh.
Thus, medameh is all based on wanting to add with imagination, a person seeks to add onto
things that dont exist. Yosef, who represents the power of medameh/ hosafah, is also called tzaddik
yesod olam, (the righteous foundation of the world), which refers to holadah (procreation), for he was
faced with a test to his kedushah (holiness) with being tempted by Potiphars wife. In the body,
hosafah/holadah is with the mitzvah of child-bearing. This is the trait of Yosef, who represents yesod,
the foundation, the power to guard ones personal holiness and thus sanctify the ability of
procreation.
The power to add is used for holiness when it is used for the mitzvah of childbearing, which does
not merely add onto reality, but it continues reality, for it is a continuation. However, the evil side to
this power is medameh, imagination, which is a deeply rooted evil desire to become like Hashem and
know of good and evil, to be a Creator of worlds, a power to add. The Snake convinced Adam and
Chavah through the power of medameh, but it was all based on hosafah/oid, telling them that there is
more.
When is hosafah good, and when it is evil? It is good when it is used for childrearing, which starts
from a droplet in the brain, and it is evil when it creates a new reality. So medameh is nursed from
the power of hosafah in the soul, and this shows us how to rectify it, which we began to mention
earlier.
Ad and oid, while being opposite concepts, have the same root. Medameh is based on
oid/hosafah, thus, the way to repair medameh is by revealing ad within oid, which limits the
power of oid in the soul from expanding. With medameh, a person is involved with the mode of
oid in his soul. He has to come out of the mode of oid and enter into the mode of ad.
(We find that when a person is imagining, and suddenly he gets scared of something, his
imagination stops. Why? Its not because he has taken his mind off his fantasies. It is because he has
entered into the mode of ad in the soul, by getting in touch with reality, which is essentially the
concept of yirah/awe, to realize the limits of reality.)
Medameh causes a person to desire to break boundaries. The way to rectify this evil is through
entering the mode of ad in the soul - to place limits. Medameh can only be active if youre in the
mode of oid in the soul, thus, the solution is to leave the viewpoint from oid and enter into the
viewpoint of ad.
A Deeper Awareness
To say this in deeper terms: if you have become more clear about your soul, you are familiar with
expanding and contracting the soul, and you can realize that imagination essentially makes you
contract into yourself, thus, if you catch yourself imagining/ contracting, the imagination ceases.
However, this can only help someone who has clarified his soul abilities and he is consciously
aware of his expansions and contractions of the soul. If hes not yet this clear, he should just use the
first, simpler solution, which is to focus on the limits of a reality. When he catches himself
imagining, he should think about his surroundings, realize he is limited to reality, and this will
silence his imagination, because it gives focus to the soul. Therefore, if someone has a tendency to
imagine, when he catches himself imagining he should think about limits, and that will weaken his
imagination.
Thus, medameh is based on the viewpoint of oid (more) in the soul and the way to leave it is to
enter into the viewpoint of ad in the soul, which places limits on you and thereby helps restrict you.
What kind of ad should you enter into? There are many kinds of ad, because there are many ways
how you can see limits. But the point is to be focused in your thoughts and your vision on
something that is ad, to think about the limits of something. Everything had ad in it, because
Hashem is in everything, and He has placed His limits in each thing He created.
To work on this concept, dont look at something endless like the sky or the ocean, because
that will only increase the imagination more. Only look at things that are limited and keep
yourself focused on its boundaries and how it is limited.
This is how you rectify the oid/medameh in the soul: when you enter into ad. Soon we will explain
how we leave evil oid and enter into a holy kind of oid, a concept that we mentioned earlier a little.
A Second Way To Rectify Imagination: Using The Holy Kind of Oid

As we have explained here, oid/medameh says that there is more, and that is why the mind
desires to imagine. Medameh, as we explained earlier (in Chapter One), causes dilug (jumpiness) in
the mind.
However, there is a holy way to use the power of oid: when the imagination is done with seder,
orderliness. Unholy oid is when the medameh is happening through dilug, jumpiness, while holy oid
is when the thought patterns of the imagination are taking place in an orderly fashion. For example,
in a dream, there is no seder (orderliness), just dilug.
Medameh causes oid, a new reality created by the mind, and even more so, it has patterns of
dilug, with no seder to it.
We dont imagine something that doesnt exist we put together images in the mind, one image
on top of the other, with no seder to it. Medameh takes images in the mind and combines then
randomly. It is dilug. It is not yeish mayin, to create something from new; it is rather yeish myeish, to
create something from something already existing.
Thus, another way to leave evil medameh is to enter the holy kind of medameh, which is to leave
oid and enter ad, as we mentioned. (There are also higher ways to access holy imagination, and here
we have only addressed the lowest use of it).
In this way, a person leaves the evil expansion mode and enters into a good kind of expansion,
otherwise known as oid dkedushah - to have seder (orderliness) in his imagination. Therefore, when a
person catches himself imagining, he should get involved with seder, and that will sanctify his
imagination.
To work on this practically, when you catch yourself imagining, try counting 1, 2, 3, 4,
and so forth, and this trains you to get used to seder within your medameh. You can take a
paper and write down numbers in order, or you can count the sefarim on the shelf. This
weakens the evil imagination, because evil imagination thrives on dilug, as we explained.
When you enter into seder, you weaken dilug of the mind. To give a simple example of this
concept, we can see that a person with seder in his life has much less medameh going on. His mind is
less jumpy, because he is used to more orderliness in his life, so there isnt much room for the
imagination to take hold on him.
So far, we have explained two ways of how to leave evil medameh: through entering into the
viewpoint of ad in the soul (accessed by focusing on the limits of something), and through oid
dkedushah, by giving order to your thoughts, via the act of counting in an orderly manner.
A Third Method of Rectifying Imagination: Using The Power of Hosafah

A third way to leave evil medameh is, through the power of hosafah that we mentioned. There
are good and evil ways of how to use thus power. Hosafah is evil when it is used for evil
imagination, and it is holy as follows.
Reality, which is called havayah, is really endless. What is the difference between havayah, which
is endless (also called the Ein Sof/Endlessness) and medameh/imagination, which is also endless? The
Ein Sof is to hold onto a little of achdus and then you have everything, as the Baal Shem Tov said.
In other words, the entire Ein Sof is all contained in one point. But oid, or medameh/imagination,
says that reality keeps expanding - not that everything is here in this point. So the Ein Sof is one
havayah that contains everything.
To illustrate, a chair is not a table, whereas the havayah of the Ein Sof is one point that contains
everything in it. But medameh is another kind of havayah, a havayah that keeps expanding oid, oid,
oid, more, more and more.
The root of medameh, as we explained, is rooted in the idea of oid. But there is a more inner
root of medameh: that it creates hipuch - it turns over realities. Hipuch doesnt mean you turn
something into a new thing; it means to give a new face (panim chadashos) to something.
Everything in Creation has all the faces of reality in it, because there is only one havayah in
Creation, and it is just that havayah has many facets to it. We see a world of disparity in front of us
(alma dpiruda), in that we see many faces of reality, but there is still only one havayah/reality.
This is the depth behind the concept of daas hamis-hapeches (which we began to discuss in the
previous chapter), which is the power of imagination: it turns over havayah and gives it other faces.
If someone understands this well, he knows the secret of all creations that there is only one
havayah (Hashem), and there are just many faces to the same havayah.
Thus, imagination thinks of new realities, because its really all faces of the same reality. If we
look at imagination in this way, we can use imagination for holiness and thus rectify the evil of the
imagination.
These are subtle matters.
Rectifying Imagination Through Using Havayah (Comparing Imagination To

Reality)
The depth of medameh is that there is only one havayah and that it can have many faces to it,
therefore, I can be medameh (fantasize) it. The secret of all of creation is that it is all one havayah.
The word oid simply means oid, more, but it can also mean gam, also another side to the same
reality.
So the root of medameh is not just coming from the mode of oid in the soul; thats already the
second step. The first root of medameh is from the one havayah that binds everything together,
which enables medameh.
When this concept is used for holiness, it is adameh lElyon, to resemble the Creator. When it is
used for evil, it is to create new realities panim chadashos, new faces, which is the power of evil
This is also the root behind the concept of kefirah (heresy). Heresy is to deny havayah. So holy
medameh is to realize that havayah includes everything, and evil medameh is to come up with new
realities. Medameh denies the first havayah and comes up with a new havayah.
Therefore, good medameh doesnt come up with something new. It is not simply to channel the
evil kind of imagination for holiness. It is a whole different kind of imagination; it means to imagine
that Hashem exists, to imagine that there is a Beis HaMikdash to imagine something that already
exists. We dont see a Beis HaMikdash revealed, but we can connect to it in our imagination, because
the Beis HaMikdash still exists in the inner realms that we dont see.
Based on this understanding, evil medameh is to imagine something that does not exist. If
someone merely channels the evil kind of imagination towards a holy purpose, this is not the true
meaning of holy imagination, because as we have explained, evil and holy imagination are two totally
different concepts of imagination.
Thus, to leave evil medameh, one can imagine the reality itself, and that destroys his imagined
reality. For example, when Yosef was tempted, he imagined the image of his father. He didnt just
create a new image. When he saw his fathers image, his entire imagination fell.
This is a subtle matter. The idea is to compare the first imaginative thought with the second
imaginative thought, realizing what the reality is, and this realization will cause the first
imaginative thought to cease.
In Summary
Thus, daas hamis-hapeches can be used on a deeper level to turn medameh into havayah.
How do we leave medameh? The three ways we mentioned were: through the power of ad,
through the power of oid dkedushah, and through the power of havayah. The third solution
(havayah) is essentially to recognize how to use holy medameh: to understand that even medameh is
really part of havayah. Holy medameh is really the pnim (essence) of the havayah. Medameh is to give
new panim/face to something, and havayah is the pnim of reality.
Thus, from a deeper understand, it is not that daas tov is havayah and that daas ra is
medameh. According to this approach, havayah and medameh are not opposite viewpoints; rather,
medameh is seen as part of havayah; the imagination is returned to reality. If we understand this, we
can proceed to the next point.
Opposites Bear The Same Root

There is a rule that all opposites bear the same root. As the Maharal writes, the words geulah
(redemption) and galus (exile) bear the same root: gal, to reveal because both the redemption and
the exile are forms of revelation. They are just different forms of revelation. Why, indeed, do
opposites share the same root? [We will explain as we go along].
With medameh, I can imagine something that does not exist. But to say it deeper, all havayah
contains everything, because medameh is also part of havayah. It seems that medameh begins where
havayah ends. But the root of medameh is that it is part of the havayah.
For example, there are the opposites of Yaakov and Esav, and there is the opposites of Adam
(whom Yaakov is compared to) and there is Edom (another term for Esav). When Yaakov and Esav
got older, their differences became apparent, but at first, they were one havayah. Therefore, at their
root, Yaakov and Esav are called brothers. Thus, all of havayah includes its opposite which is its
medameh.
Evil medameh is also called achor (the view from the back), and holy medameh is when it is
revealed that achor is only a pnim (inside). The view of achor is related to the word acher, other,
because when one has a view only from the back, he sees another person as another. The view
from the panim (the front) says that the person you see is Reuven, while seeing the back of Reuvens
head tells you that its just someone else, because you cant recognize him from the back.
But if we use the view of achor to reveal panim, then one can reveal the panim of Reuven even
when I see his back. This is called the sod hachdus, the secret of oneness, that can be reached
through medameh. Thus, the root of all opposites is always one root. All of havayah, including the
imagined reality of medameh, is always part of the root. Everything has something it looks like a
table looks like another table, and that is a partial level of medameh. The general level of medameh is
that mankind is either adam (ideal state of man) or edom (evil state of man, in which man
follows his fantasies). But they are all rooted in one havayah.
In the future this will be revealed to all, so we cannot use this point practically in our times. But
this concept, that havayah includes everything, is the deepest advice to overcome evil medameh.
Returning Medameh To Havayah

To practically access this deep power, look at everything as being rooted in one havayah. In
everything you see, think about its opposite, and them think how it is rooted in one havayah,
and this will uproot your evil medameh.
When the view from achor is turned into panim, when you see everything as being two sides
of the same coin, this uproots the medameh; this because medameh is all about another reality, and
when you view medameh as part of the havayah, the problem is solved at its root.
So the entire power of medameh gets its strength from dovor vhipucho, seeing something and its
opposite; when you see the connection between the two opposite concepts in a dovor vhipucho, there
is no place for medameh; it is when you see the panim and achor of something as being two sides of
the same coin. In the future, we will realize that we were like dreamers 34 - we will realize that
achor/medameh is really just another panim (facet) of havayah. This will completely remove
medameh.
To practically work on this, look at each thing and see what its opposite is, and then remind
yourself that they are rooted in one root, for there are always two sides of the same coin.
This concept, seeing dovor vhipucho (something and its opposite) and thereby returning each
thing to its havayah, is the deepest way to fix evil medameh.
34 Tehillim 126:1
09 | Nullifying Your Daas
Daas and Bittul (Nullification)

With the help of Heaven, we are learning about the concept of daas. Let us explore here a
particular aspect of daas, which is a multi-faceted topic. We find a common term used by our
Sages: He nullifies his daas to all people.35
There is an ability we have that even when we disagree with how others think, we can still nullify
our way of thinking to others. From where does a person derive the strength to have this ability of
bittul (self-nullification) to others?
Three Kinds of Bittul

We find several kinds of bittul. There is a concept of bittul when it comes to a mixture of food (a
taaruvos), where part of the food can be nullified by a sixtieth, or by the majority. There can only
be bittul where there is a mixture; if something does not mix with something else in the first place,
there can be no bittul on it.
There is bittul when it comes to mixtures, but there is also another kind of bittul we find: When
something becomes nullified to something else. An example of this is when part of a sukkah is
considered nullified to the ground; the halachah is that a sukkah higher than 20 cubits high is
invalid for use, and the Gemara says that if we want to make it kosher, there are ways to cause part of
the sukkah to be nullified to the ground, and then it is considered to be less than 20 cubits high.
But what does it mean that a person can nullify his daas to others? We all have a certain daas.
How do we nullify our own daas to others? Making the question stronger, the Gemara says that
Just as all faces are not equal, so are all deos (ways of thinking) not equal. 36 Each person has a
different kind of daas, a different way of thinking. So if each of our daas is different from one
another, how are we able to nullify our daas to others? What would cause a person to nullify his
daas to another?
Daas Requires Connection To The Daas of Others

We must conclude that our ability of daas is not an ability that stands on its own. Our daas
stems from a mixture, from a giant pool of a more collective understanding, and from there, each
person receives his own unique daas. And since our daas comes from a mixture of all the many
35 Berachos 35a; Shabbos 70a

36 Berachos 58a
different deos (opinions/ways of thinking) of others, it follows then that we can nullify our daas to
the daas of others, because our daas is ultimately connected with others.
The source of daas is in the Eitz HaDaas Tov VRa (the Tree of Knowledge of Good and Evil),
which contained a mixture of both daas tov (good and holy daas) and daas ra (evil daas). From
this we can see that all daas comes from a mixture. This further proves the idea we are saying that
the ability of daas is not an ability that stands by itself, since all daas is coming from a mixture that
involves other kinds of daas.
Another proof to this is that the Torah writes, And Adam knew (vayeida) Chavah, and here
the word vayeida, a use of the word daas, is referring to connection to another. This further shows
us that daas is always about connecting; daas is never found alone and by itself. We can now
understand with greater depth why each persons daas is different: because daas can only be daas
in the first place when viewed in relation to others. Therefore, by its very concept, daas has to be
unique with each person.
When one cannot understand others thinking, he is all by himself and wrapped up in his own
way of thinking, and such daas is not real daas. The ability of chochmah (wisdom) in the soul
can be considered chochmah even if one does not understand the chochmah of others, but there is
no such thing as having daas one when is all alone in his own daas and he cannot accept the daas of
others. Thus, we can now understand the depth of why a person can nullify his daas to others: it is
because our daas really stems from a place of connection with others. Daas is always connecting
outward from itself; it is never by itself.
To give an example, the Gemara says that every time a person betroths a woman, he is doing so
based on the daas of the Sages. Here again we see that daas depends on others. If daas would be by
itself, my daas would depend solely on my own daas, and it would not depend on the daas of the
Sages. But since daas is never by itself and it is always about connection, my daas depends on a
greater daas that is beyond my own daas. We also find that Betzalel was blessed with the ability of
daas to make the Mishkan; the Torah writes that he is called yodeia ltzaref, the one who knows
how to connect, implying that daas is the ability to connect outward.
We have brought many examples that illustrate the idea that daas is not a trait that exists by
itself; daas always connects outward, in order for it to function. This is the underlying essence that
describes the entire concept of daas.
The Connection Between Daas and Bittul

Now we can understand how daas enables a person to feel bittul (nullification) towards others.
Bittul gets its strength from daas. This is because our daas depends on others daas in order for it to
function; it is always connecting to other deos. Each persons daas is different, so how are we able to
connect to others? Only through a bittul of our daas.
Without being able to have bittul on our daas, we would never be able to connect to others. We
would be disagreeing with others all day and no one would be friends, because no one would know
how to nullify themselves to others when there is a difference of opinion. But since daas is all about
connecting to other deos, our daas enables us to connect to others and have bittul to others.
Previously, we mentioned that the word daas has the same letters as the word oid (more) 37, and
now we add on another implication behind this: it hints to us that daas works when we connect to
more than ourselves when we nullify ourselves to others. So bittul enables daas to thrive. If not
for the ability of bittul, our daas cannot function.
Another Difference Between Holy and Evil Daas

Now we can understand better what daas tov (good and holy daas) is and what daas ra (evil
daas) is, a concept we have begun to explain in previous chapters 38: Daas tov is when I can have
bittul on my daas for others, whereas daas ra is when I remain with my own daas and I cannot
nullify it to others.
Daas tov is all about connection; daas ra is all about disparity. Daas tov connects deos together,
while daas ra places each persons daas into a separate compartment, where there is no connection
to other deos. Upon a deeper look, daas ra is not true daas, because it doesnt allow for bittul, and
that is why such daas cannot really thrive. This is essentially the evil itself that is contained in daas
ra: its unwillingness to accept the daas of others. So daas tov is always connecting to the daas of
others and nullifying itself, while daas ra cannot cause connection and it only furthers disparity.
Nullifying ones daas to another is a kind of daas that can connect to others; a daas that
understands that all deos are really connected at their root, for it recognizes that all deos are really
connected under one unit. Therefore, the concept of being able to nullify your daas to another is
not simply so that you should nullify yourself to that certain person, but because we understand that
all deos are ultimately connected to each other. So although each persons daas is different, all the
many deos of are connected at their root, and that is why we should nullify our daas to all people.
Thus, daas tov is where a persons daas is causing him to connect to the daas of others (and on
the broader scale of things, when each person does this, it is a daas that unifies us all together),
whereas daas ra is a kind of daas where each persons unique way of thinking causes him to be apart
from another.
Now we can have a better understanding of the aspects of tov (good) and ra (evil) contained in
daas.
Two Sources of Connection: Ahavah/Love and Daas

What is the power in our soul that fosters connection to others? The simple answer is the power
of ahavah (love). That is true, but there is also another power in the soul that enables connection:
37 See previous chapter

38 See Utilizing Your Daas chapters 04, 07, and 08
daas. These are two different sources of connection to others, and they are not the same mode of
connection. 39
It is clear to us that ahavah/love connects us to others, but how does our daas connect us to
others? It seems that daas is something that separates us from each other, being that we all have a
different daas. But this is only true when we view the external layer of daas the fact that we all
have a certain way of thinking. In this aspect, we are certainly different from one another, and this
does not connect us to others. But when we view the inner layer of daas, we can see how daas really
connects us all together. We will explain.
Lets understand how ahavah/love causes connection to others, and how daas causes connection
to others, and the difference between these two kinds of connection.
We mentioned the concept that at our root, all deos are connected. But what is it that actually
connects us all together? Simply speaking, it is because there is only one true Daas that exists [the
recognition of Hashem], and we are all nullified to that Daas. All deos can be nullified to that daas,
no matter how much of each of the deos differ from other, because ultimately, we all agree to that
one Daas that we are united under. That is one way of how we can see that all deos are connected.
But there is a more subtle way of explaining how all the deos are connected. It lies in the
understanding of the difference between how ahavah causes connection to others and how daas
causes connection to others. With ahavah, I love another, but I am not nullified to him. But if I
connect to another out of my daas, I can nullify myself to him.
This can also be explained in terms of ahavah (love) and yirah (awe). Ahavah connects two people
together, and yirah nullifies each person to the other. For example, a person of lesser stature must
have yirah towards one who is greater than him; he must nullify himself to him. There is also a
concept of a greater person nullifying his own daas to a person who is of lesser stature than him.
So ahavah connects two people together, and yirah nullifies each person to the other; it nullifies
the smaller person to the greater person. But with daas, even the greater person is nullified to the
smaller person. Thus, it is daas/bittul which connects all people together.
We have explained thus far there are two ways of how daas connects everyone together, in spite
of the fact that each persons daas is different. One way to explain it is because all people are
ultimately nullified to one daas. The other way of understanding how it works is that when there is
bittul in each persons daas to the daas of others.
Bittul is not limited to when a smaller person nullifies himself to a greater person, being that he
understands that the greater person knows more than him. The Sages state that in certain cases, a
greater person should know how to nullify his understanding to a person with lesser
understanding. 40 To clarify, I should know how to have bittul to others not because I must learn
39 For more on the difference between connection based on ahavah/love and connection based on daas, see Getting
To Know Your Thoughts Chapter 08.
40 Editors Note: Perhaps the source for this is the Mishnah in Avos, I have learned much from my teachers, and
even more from my friends, and from my students, I have learned the most.
how to see the truth in others thinking. Even if I dont see a truthful way of thinking in others, my
daas can still enable me to nullify myself their thinking.
Two Ways of How To Reach Daas

Until now, we have explained two ways of how our daas enables us to connect to others. Now let
us understand a deeper point about daas.
We have been discussing here concepts that can apply very practically in our life. Now we will see
how these concepts can practically apply in our own life: there is a way for one to reach the holy and
true kind of daas - by nullifying his own daas to others.
There are essentially two ways to reach the power of daas. One way is to reach daas is by
constantly trying to get to the truth of a matter and to keep refining how well we understand
something [when it comes to our Torah learning]. We keep digging deeper and deeper and probing
our understanding, in order to get to the truthful understanding of the matter. 41 This is one way of
how we can reach daas.
But another way to reach daas is by nullifying our daas to the daas of others; by accepting that
others also have their own way of thinking. When one has nullified his own understanding to others,
he has become connected to others, and since all others are united under collective daas as a whole,
the person who has nullified his daas receives daas from the higher source that all of the deos are
connected to.
This is not just another aspect contained in the concept of daas. It is the very way to reach daas!
When one nullifies himself to anothers daas, even when he disagrees with him, not only has he
learned to accept what another says; he receives an illumination of spiritual light, a higher daas, in
connecting with the others daas. He receives it because he has essentially nullified himself to it - by
nullifying his own daas to anothers daas.
Higher Daas
There is also a third, deeper way to reach daas. Daas touches upon the highest spiritual
dimension, which is referred to as the plane of echad (oneness). There are external and inner layers
to daas. The external layers of daas are many, but at the inner layer of daas, it is entirely one point
of daas.
The Gemara says that there were three instances in which Hashems daas agreed with Moshes
daas. The depth of this is that Moshes daas was united with Hashems daas. That is how Moshe
reached Hashems daas. It is not simply that Moshe did something and then Hashem agreed, chas
vshalom. Rather, it means that Moshes daas reached such a high level that it touched upon the very
41 See Getting To Know Your Thoughts Chapters 02, 03, 04

oneness of Hashem. Moshes daas became intertwined with Hashems daas and that is how
Hashems daas agreed with Moshes daas.
We find a reoccurring theme that the concept of daas is usually associated with the number
three 42. Moshe used his daas three times where Hashems daas agreed. The understanding of this is
because when there are two points, a third point in the middle serves to connect them. But even
though daas causes three points to occur, it stems from one point; it is rooted in a place of oneness.
The root of daas is always one point, for daas is rooted in echad.
Thus, we can now have a deeper understanding of how all deos are connected together: because
there is only one true daas in the world, and all deos are connected to that point.
The Gemara says that one of the students of Rabbi Meir said he never saw the end of Rabbi
Meirs daas until after forty years of understanding him. What is the difference between the
beginning of Rabbi Meirs daas and the end of daas? The beginning of daas is when it is in three
points, and the end of daas is when it is one point.
To be clearer about this, at the lower plane, which is our current dimension of understanding,
daas forms three points; thus there are many deos. But on the higher plane of reality, daas is
entirely one point. On this world, we see many deos; everyone has different opinions and different
ways of thinking. But on the higher plane of reality, there is only one daas.
The deos on this world are many; people disagree. In the Gemara, we find many disagreements of
our Sages, and it seems to us that one of them must be the correct opinion while the other is wrong.
But the Gemara says, Their words, and their words, are the words of the living G-d that even if one
of the Sages says a certain halachah is forbidden and the other Sages says it is permissible, Hashem is
learning their words in Heaven and He is saying, They are both correct.43 This is because in the
higher plane of reality, there is a higher daas, in which there many arguments in the words of our
Sages do not have to imply that only one opinion is the correct one; rather, all of the deos are true,
because their daas is connected to their higher root, which is a place of oneness.
Because we live on this lower plane of reality, we must decide between two opposing deos. This is
because we live in a world of action, and we must know how to act, therefore, we have no choice
but to decide between the two different deos on how to act. But even so, we must know that above
in Heaven, Hashem agrees with all of the deos of our Sages, because all of their daas is rooted in His
oneness.
Higher daas is not about knowing what the halachah is in case where there are two differing
deos of our Sages and to decide which opinion is the most truthful. Rather, higher daas is to see the
matter in all of its totality, to see all its dimensions; to see above the matter and below the matter, to
see in front of the matter and behind it as well. 44
42 Editors Note: There are also three kinds of daas: daas dhavdalah, daas dhachraah, and daas dchibbur
see Utilizing Your Daas chapters 01-03
43 Gittin 6b
44 Editors Note: In other places, the Rav has mentioned that the spiritual dimension contains six directions: north,
east, south, west, above, and below.
In contrast, lower daas sees certain parts of the situation; it only sees divisions, and from that
viewpoint, it decides what the truthful understanding should be.
Arguments are called machlokes, from the word cheilek, part, because when there is a machlokes,
each person is only seeing certain parts of the situation, and not the totality of the matter. Lower
daas contains many different deos, and therefore there is machlokes in the lower plane of reality that
we live on, because each persons daas sees different parts of a situation.
Korach argued with Moshe. As is well-know, Moshe represents daas. Korach saw only a part of
the situation; thus he thought he could argue with the daas of Moshe, because he perceived the daas
of Moshe only through his partial understanding; thus he didnt see the total picture. He argued
with Moshes daas because he had only a divided kind of daas which could only see divisions.
By contrast, when a person has reached higher daas, he sees the totality of the situation, and not
just certain parts of the situation. Higher daas can understand that something can either be
forbidden or permissible.
Of course, there is no such thing as one person who can say that it something is forbidden and
permissible at once; each person must have his own daas towards a matter that he sticks to,
otherwise he contradicts himself. But one person can say it is forbidden and another can say it is
permissible, and they can both be right in Heaven - from the viewpoint of higher daas.
In summary, the difference between lower daas and higher daas is, that higher daas sees all
the dimensions of a matter, whereas lower daas sees one part of a situation, and decides from
there.
Applying Higher Daas To Our Torah Learning

When we only use our lower daas as we analyze a matter in the Torah, we are either separating
or deciding in the information; these are the abilities of daas dhavdalah and daas dhachraah which
we have learned about previously. But if we remain at that level, we will only have a partial and
divided understanding towards the matter, which is incomplete. But if we access the understanding
of higher daas which is essentially the depth behind the power of daas dchibbur then we can see
all of the dimensions to the matter, as opposed to seeing just certain parts of the matter.
The Depth of Exile and Redemption

Today there are many deos in the world; there is much arguing and there are so many different
opinions that people have. But in the time of the future redemption, there will be oneness, and all
deos will be unified. In todays times, each person sees something else in the very same thing. This
defines the depth of exile: we can only see partially, as we are in exile. In the redemption, we will see
things in their totality.
Summary of The Three Ways To Nullify Our Daas

This is the depth behind the concept of nullifying our daas to all others. To summarize, we have
explained three ways of how to nullify our daas.
The first way we explained is when one is concerned to get to the truth of the matter, and he
keeps refining his understanding until he gets to the truthful understanding. The second way is to
actually nullify ourselves to others daas, and this enables us to receive the collective daas that we are
all connected to. The third way we have explained is that nullifying ourselves to others daas means
to nullify ourselves in the sense that we all realize our mutual connection to each other.
The third way, which is the deepest method of all them, is essentially a yearning for the higher
daas. It is not simply because there is one daas that unites all our deos together. Rather, all of our
many deos are part of one reality. This is the perfected level of daas, and it is the depth of nullifying
our daas to all others.
Daas That Is Unwilling To Nullify Itself: Imagination

There are many deos in the world. When are our deos nullified to others, and when are they not
nullified to others?
When ones daas is genuine, when his opinion is valid, such as daas is a part of the collective
daas, in which all deos are valid. But if ones daas is apart from any of the deos in the collective
daas, such daas is not valid daas, because it has no part in the higher plane of reality, and therefore
it has no place on this lower plane of reality either.
What is such daas, then? It is not daas; so what is it, and where does it come from, if it is not
daas? It can only be daas ra! We have explained in the past that daas ra is synonymous with the
concept of medameh (imagination) 45, which is actually not a genuine kind of daas.
To explain more the difference, if my daas is part of the collective daas, it is valid daas, even if
my daas differs with others. In the future redemption, the daas of each person will be recognized; all
deos will be seen as valid, for all deos will be seen as part of the collective whole of daas. In our
current times, ones opinion has no validity if it differs with the majority, but in the higher
dimension, it is still regarded as valid, and this will be fully revealed in the future. But if ones daas is
not part of the collective daas [as we explained, this is when he doesnt know how to have bittul on
his daas], such daas is daas ra evil daas which is medameh/imagination. This kind of daas is
nullified to others in the sense that it is totally disregarded, for it is cannot be valid.
Our Initial Level of Daas Is Stemming From Medameh
45 In Utilizing Your Daas_04_Separating The Imagination

Let us now return to the original question we began with. What causes us to nullify our
understanding to others? In summary, we explained three different approaches.
One reason is when a person is concerned to get to the truthful understanding. The second
reason is because the very concept of daas requires bittul in order for it to function. The third reason
is because just as medameh is considered nullified; for it is disregarded and apt to be destroyed. This
is based on the verse, We were like dreamers, which implies that in the future, we will realize how
we lived in a dream-like reality, like when we wake up from a dream and we realize that it wasnt
real. Imagination ends up destroying itself; imagination is only a temporary state, and eventually, it
disappears.
Based upon the above, we can now conclude with a deeper understanding of how our daas is
nullified to all others: our current level of daas is stemming from medameh, and therefore, it is
nullified it is disregarded when contrasted with reality. However, we can ask: If imagination is
only temporary and it eventually destroys itself, why is it that there are many fantasies in the world
that people have, which continue to remain? Why arent those fantasies disappearing?
But it is because those fantasies only exist so long as they arent contrasted with the deos of others.
Once we compare the fantasy with the daas of others, the reality of daas will prove how the
imagination is false, and the imagination is cleared up.
Using Our Daas To Sort Out The Imagination

As long as a person has never yet reached daas, he is missing the ability to sort out his fantasies
and clear them. When a person begins to use his abilities of daas dhavdalah and daas dhachraah, he
is able to differentiate and decide; he can decide between what his chochmah/intellect is telling him
and what his medameh/imagination is telling him; he can throw out the imagination and listen to
reality. Thus, our daas is nullified to others only when our daas is deciding between listening to
intellect/reality over imagination. Nullifying our daas therefore refers to our ability of daas to clear
out the imagination and nullify it.
On a deeper note, nullifying our daas to others requires a higher revelation from Above. Without
this revelation, we arent able to nullify our daas, because our medameh will dominant and it wont
let there be bittul on our daas. Only when we have a revelation of the higher daas can we nullify our
own daas. Thus, nullifying our daas to others can only be accomplished when we nullify our
Acting Based Upon The Daas of Tzaddikim

There is a well-known matter that a person is able to do certain action based upon the daas of the
tzaddikim, based upon the words of the Gemara that when one betroths a woman, he is doing so
based upon the daas of the Sages. For example, before a person is about to perform a certain deed,
he can think, I am doing so based on the daas of Rabbi Shimon Bar Yochai, etc. This custom is
brought in our sefarim hakedoshim. What is the depth behind this custom? It is an attempt to clear
out our medameh/imagination and connect it to the higher, holier daas.
It is well-known matter to do actions based upon the daas of certain tzaddikim, but here we
have explained the depth behind it. Without being aware of this point, a person will just be acting
out of a place of imagination in himself when he does the act. But by being aware that one is acting
upon the daas of a holy person, this is the depth of nullifying his own daas to others, and this clears
up his medameh/imagination. It connects his daas to the perfect and higher Daas that connects all
deos together.
10 | Lengthening, Widening & Deepening the Daas
Different Kinds of Daas

The Mishnah in Avos (5,11) states that there are four kinds of deos (behaviors) when it comes to
anger. Here we can see that anger is a kind of daas. Someone might be slow to anger, or he might be
short-tempered. If someone is easily appeased, he is called oirech apayaim slow to anger. If he is
easily angered, he is called kotzer ruach short-tempered.
Chazal state that there are different levels of daas. Women have light daas. Deaf people have
weak daas. A fragrance can give a person yishuv hadaas, a settling of the mind (this is when one
returns his daas to the way it originally was). There are also three things which expand ones daas:
beautiful utensils, a beautiful wife, and a beautiful home.
We need to understand this. What does it mean to have light daas, weak daas, settled daas
and expanded daas? These four kinds of daas really represent the four deos in anger that is stated
in the Mishnah. There is daas which is deep, daas which is wide, and daas which is long.
Lengthened Daas and Widened Daas

What is the concept of width, and what is concept of length? Width is the expansion of a
boundary, while length is to stick out past a boundary. When a person is angry, it is called maarich
af lengthening of the nose. When a person is angry at another person, he is going past his
boundaries.
The Beis Hamikdash is called a dwelling in between shoulders. This represents a widened daas,
just like there is a wide space in between the shoulders. That is also why the width of the Beis
Hamikdash is compared to the sea.
When a person has lengthened daas, the daas is endless, just like length has no end. When a
person has widened daas, he has increased his daas, but this causes destruction. Why? This is
because width, which is rochav in Hebrew, has the same letters as the word cherev (sword), a
connotation to destruction. These are two kinds of daas in creation: widened daas, which is a daas
that is confined to the limits of creation, and lengthened daas, which is the kind of daas a person
uses to know the daas of his Creator. Lengthened daas cannot be destroyed; only widened daas can
be destroyed, and that is how the Beis Hamikdash was able to become destroyed because it
contained widened daas, not lengthened daas.
What is widened daas? This is when a person adds onto his knowledge, but only within the
confines of the knowledge. But lengthened daas is when a person adds on more and more
knowledge, until eventually he comes to know his Creator. What is the difference?
Widened daas is when a person increases his knowledge, but the knowledge here is only another
garment of the same daas. Its not really more information. Lengthened daas is when a person
receives more knowledge and more knowledge.
Widened daas is like imagination, because the person imagines that he is expanding his
knowledge. Lengthened daas is real, actual knowledge chochmah - because the person is receiving
actual new information that he didnt have before.
Deep Daas
The third kind of daas we mentioned is deep daas.
Depth is not length and it is not width, so what it is? What is the very concept of depth? Depth is
when one grasps how everything connects when one connects the length and the width.
Daas is really a tool; it is not a purpose unto itself. The purpose of our daas is to be a receptacle
that will hold the ohr, spiritual light, that we want to put into it.
From the viewpoint of just length or width, daas seems to look like the actual light we want to
have. But such an understanding is superficial, and this is a kind of understanding that came about
through the eitz hadaas. The viewpoint from depth sees how daas is but a tool; this is the real
understanding, which comes from the knowledge of the eitz hachaim.
If a person sees his Daas as a receptacle to achieve a greater means, then he will be able to receive
the light that will go into that receptacle. He will be able to expand his knowledge. But if a person
that his Daas itself is the spiritual light that he wants to receive, then he doesnt have the receptacle
to hold the light, and he wont get the light.
Deep Daas is when a person realizes that all his Daas is only to be used as a tool to receive
spiritual light, and that is not the spiritual light itself. It is the perception that Daas is only a tool to
achieve a greater means.
Lets take any knowledge that we know about. Do we look at our knowledge as a tool, or as an
actual spiritual light? To illustrate the question better, when a person learns Torah, does he think
that his knowledge in Torah is just a tool to help him understand, or that it is the actual spiritual
light itself? If a person has the deep kind of Daas, he is aware that any knowledge he has is only a
tool to help him learn. Ones knowledge is not the end goal.
If someones heart has been opened, and he always receives new understanding in areas, he has
lengthened his Daas. If someone keeps expanding the same piece of information but he doesnt
really add onto the knowledge, he has widened his Daas either in the lower usage, which is
imagination, or for a higher purpose, which is Binah. If someone realizes that both his lengthened
Daas and widened Daas are just tools, he has deepened his Daas.
Without deepening the Daas, a person thinks that his Daas is actual spiritual light, not a tool.
Only through deepening the Daas can a person see how everything in the universe is to be used just
as a tool to achieve a greater means.
That is the reason why beautiful utensils expand ones mind. It is because a person knows that
utensils are just utensils (tools).
We need all three kinds of Daas lengthened Daas, widened Daas, and deep Daas.
If a person only has lengthened Daas, he is always stepping over his limits. Although there is a
positive in a person to break his limits, this ability itself needs limits as well; everything must have its
limits, even the power to go over limits. For this a person needs to balance it with widened Daas.
If a person only has widened Daas, he will just widen his knowledge and think that his
knowledge is the goal.
But with deep Daas, a person can understand that both lengthened Daas and widened Daas are
only a tool to receive the endless light of Hashem. Deep Daas balances the lengthened Daas and
widened Daas and enables one to receive the light of the Ein Sof of Hashem.
11 | Light Daas: Seeing Only One Side of Something
Light Daas: Seeing Only One Side

Chazal state, Women have light daas (Kiddushin 80a). For this reason, women can be
convinced more easily to sin.
This is really rooted in the power of taanug (pleasure) in the soul. When a person has oneg as well
as its opposite nega, which is faulty pleasure his daas becomes lightened. Although this was said
about women, it can apply to men as well, because there is a problem that people have in which their
daas has become lightened.
There are times in which a persons mind isnt working properly and cant think so much. This is
when a person is in a time of pain. This is called katnus hadaas, when the daas becomes small. But
there is another kind of problem, kalus hadaas, which is when the daas becomes lightened. This takes
place when a person is in a very happy mood. Both katnus hadaas and kalus hadaas are kinds of
lightened Daas, although they are brought about by opposite situations.
There are situations in which a person falls from his daas, and there are situations in which a
person goes above his daas. These are both kinds of kalus hadaas below daas, and above daas.
When a person is in pain, he falls from his daas. When a person is happy, he goes above his
daas. This is the root of the matters here we will discuss.
Pain can bring a person to have daas raah evil daas. Happiness can bring daas tov good
daas. Thus, kalus hadaas is when a person sees only one side of the daas either he is seeing the one
side of evil daas, or he is seeing the one side of good daas.
Now, let us examine again the statement of our Sages that women have light daas. Their light
daas comes from the evil side to daas, because the problem here is that they only see one side of the
Daas. They are seeing only what is below the daas - which is daas raah, evil daas.
Women have light daas, and that is why they can be coaxed easily into sin. This is not because
they chose so. It is because they have a disadvantage: women are easily convinced. Why are women
easily convinced? It is because they are only seeing one side of their daas.
Complete Daas Knowing Something And Its Opposite

A person only has real daas when he thinks about the entire situation. This is the meaning of
bar daas being capable of daas.
A person might know a lot of Torah, but he isnt yet a bar daas. He hasnt necessarily revealed
yet the ability to think about the whole situation. In order to think into the entire situation of
something, you need to think about something and its opposite. This is because in order to really
know a concept, you need to understand its opposite as well. A person has to always be able to see
both sides of the coin in order to understand anything.
The Yetzer Hora: The Power of Persuasion

This is why people get convinced to do something wrong, and by women especially we find this.
The person only sees one side of the coin in the situation, and he doesnt take into account the
whole situation. By women this is a total kalus hadaas, but men can also have this problem for the
most part (although it is not as much as by women). Where can we find kalus hadaas even by men?
By the yetzer hora (evil inclination) that people have.
The problem of kalus hadaas, having light daas - seeing one part of a situation is essentially
the yetzer hora, who uses the power of persuasion to get a person to sin. The yetzer hora convinces a
person to sin by showing him one particular side of the situation that is appealing. When a person
only sees one part of the situation, its almost like he has no free will, because he sees nothing to
choose between! He only sees the evil, and it looks so pleasing, because he doesnt see anything else
going on.
It is even more than that: the yetzer hora convinces a person that he has no free will, and that is
how it gets people to sin.
We can find how this concept is used for good, like how Hashem is One and His Name is
One. But when it comes to evil, this power is used for the wrong purposes: to convince a person to
only see the side of evil, which makes him think that he doesnt have a choice in the matter. He only
sees the side which the yetzer hora has shown him. This is kalus hadaas.
Chazal say that when the evil inclination is present, there is no mention of the good inclination.
The evil inclinations power is that at a time of difficulty, it convinces a person that he has no free
will to choose. Evil convinces a person that there is no other option except to do the sin.
Many people have spiritual failures because of this reason. They only see one side of the situation.
Afterwards they say, What could I have done?
Using This Power For Good

But a person is able to take this power and use it for good. When a person is in a happy mood, he
also only sees on side to his situation: the truth. He sees that truth is the only option, and that there
is no option of sin.
This is also called the ability known as higher free will a person is able to choose that there is
no such thing as choosing, because there is no option to choose evil. He only sees one option the
will of Hashem. This is not the regular kind of free will, in which a person simply chooses between
good and evil because he knows that this is what Hashem wants. It is for a person to feel like theres
really no choice, because the only choice is to do what Hashem wants!
Marriage -- The Complete Daas

What is the source of kalus hadaas, and what is the source of completed daas?
Simply, it appears that women have light daas, while men have the completed daas. It is deeper
than that. A woman was created from a mans rib, and that is why her daas is only partial she is
only a part of the mans daas, which is complete.
But on an even deeper note, the reason is because there are two kinds of daas: daas which is
complete, and daas which is partial. That is the way creation is designed; both of these kinds of daas
need each other to come together in order for the daas to be perfect.
We know that Moshe arrived at the most perfect kind of daas which a person can achieve. Moshe
is personified as daas. If so, can we say that Moshe has the same daas as Hashem? No, of course not.
What is the difference? The Daas of Hashem is total and complete, while the daas of Moshe is only
partial.
When a man and woman are connected through marriage, this is called daas. And Adam knew
Chavah. This is not simply that daas connects them. It is a combination of two kinds of daas the
mans daas, which is complete, and the womans daas, which is partial. Together, they arrive at the
perfect daas. This is when they are not just two deos (opinions), but one unit of daas.
Examples of Complete Daas and Partial Daas

Bilaam was called one who had heavenly knowledge (daas elyon). Chazal say that he knew how
to calculate the exact time that Hashem gets angry. But the daas which he had was not the same kind
of daas as Moshe. What was the difference between the daas of Bilaam and the daas of Moshe? The
daas of Moshe is complete; it includes all daas. The daas of Bilaam only knows parts and details; he
knew the moment when Hashem has anger, and that was all his daas: one detail alone.
This was the depth of the mistake of Korach and his group. Korach argued on Moshe he has
partial daas, which is the evil power of machlokes. He could only come to argue on Moshe because he
had partial daas, not the complete daas.
This is also the depth behind the difference between Torah and mitzvos. Torah is the complete
daas, while mitzvos are only the partial daas; mitzvos are knowledge about details, while Torah is
knowledge about everything.
Chazal state that Torah is great, for it leads one to action. When a person realizes that Torah
brings him to act, then his Torah is great. This is the complete daas.
There is simple daas which anyone who learns Torah has, and then there is Daas Torah, which is
complete daas.
It is written, And I will surely conceal My face. The Baal Shem Tov noted that from this we see
two different attitudes one can have: partial daas, which is when one doesnt see any concealment at
all, and complete daas, which is when is aware that Hashem conceals Himself, but that it is only
hester panim concealment of Hashems face alone, but not a total concealment.
In the future, the complete daas will be revealed to all; And the earth will be filled with
knowledge. This will be what the redemption will reveal it will reveal that all deos (opinions) are
really all one daas.
Now we can understand the ruination of someone who denies the Jewish faith. Denying the faith
can only come from partial daas when one sees only pieces of information and he doesnt get the
whole picture. But in the future, there will be no possibility of denying the faith, because it will be
revealed that all deos are really all parts of one unit of daas.

Utilizing Your Daas

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UNEDITED INTERNET VERSION

Adapted from the hebrew shiurim

Editors Preface ................................................................................................................. 5

Daas DChibbur: Connecting The Knowledge ...........................................................................29

Returning From Vision Mode To Intellect Mode ...................................................................52

Returning Medameh To Havayah .........................................................................................77

Introduction and Summary of Getting To Know Your Thoughts

The Three Kinds of Daas: Differentiating, Deciding, and Connecting

Daas HaMavdeles: Differentiating Between Chochmah and Binah

Dilug: Mental Jumpiness

A Difference Between Men and Women

3 See Getting To Know Your Imagination_08_How Orderliness Stops Imagination

Too Focused On the Similarities and Ignoring the Differences

Using Daas DHavdalah: Noticing Differences

How To Stop Mental Jumpiness

Getting Back Your Nature To Differentiate

Seeing Subtle Differences

Restraining The Imagination

Daas DHachraah Deciding Between Chochmah and Binah

Daas In Relation To Higher Binah and Lower Binah

The Difference Between Daas DHavdalah and Binah DHavdalah

Initial Perspective and Second Perspective

Daas DHachraah: The Power of Bechirah/Choosing

Two Sources of Decisions: The Mind and The Will

Deciding Through The Mind: Mental Decisions

Refining Your Initial Understanding

Deciding Because of What You Want

Becoming Aware of The Personal Motives In Your Thinking

Two Uses of Bechirah: Havdalah and Hachraah

The Difference Between Deciding Through Mind or Will

16 As explained in many works of the Ramchal and others

Deciding What The Proper Ratzon Is

Today and The Future

Purifying The Mind From Ulterior Motivations

03 | Higher Daas and Above Daas

Daas DChibbur: Connecting The Knowledge

Connecting Chochmah with Binah, or Binah with Chochmah

How One Begins To Learn A Sugya of Gemara

Accessing The Root of the Information

Chochmah Sees An Outline of Reality, Daas Can See Reality Itself

18 See Getting To Know Your Feelings, Part 2 Chapter 3

Connecting Details Through Revealing the Root

How To Get To The Root

Connecting Two Views Through Revealing the Root

Seeing All The Details of Torah as One

Higher Daas: Going Above Daas

24 See also 48 Ways of Torah_020_Feeling Hashem In Your Learning

26 Bittul is explained by the Rav in Bilvavi Part 7 Entering Havayah.

04 | How To Avoid Evil Imagination

Good Daas Is To Define Limits, Evil Daas Is To Break Limits

Defining Limits of Everything

Daas The Key To Good Middos

Evil Daas Is The Imagination

28 A term mentioned in Chovos HaLevovos

Stopping Evil Imagination At Its Root

Using Daas DHavdalah To See The Limits of Each Concept

A Practical Way To Use Havdalah

Defining Each Thing By Seeing Its Limits