Part 1 · Chapter 1

Introducing עיון as Tool for Deep Understanding 0:08

Everything tied up? Yeah. And it's recording and everything? Okay. At least I hope so. Yeah. Hold on for a minute. We're like at the end of the first page in chapter one. Yeah, I marked in my in my ספר exactly where it is. Yeah. I'll tell you ונמצא בחינת העיון הזה הוא רק בחינת כלי לבחינת עומק הבינה עצמה. All right, that's what we were talking about till now that basically the עיון, meaning בינה שבבינה, is a כלי for the השגה which is the עומק, עומק המושג, which is כתר שבבינה.

So in other words that the learning is the is the כלי for the understanding of the explanation. Right. The השגה, this he doesn't say here, but basically the השגה is a כלי for the הבנה, which means חיצוניות חכמה, to actually see the thing, means to have actual הבנה of really what it is, not just the explanation, but the actual thing. Actual understanding what it is, not not just The השגה means to understand the explanation.

Right. The הבנה means to see the thing, that's the חכמה. Right. The the the the הבנה is the כלי for the חכמה, which means תעלומות חכמה means to really see the inner essence of the thing. Right. And and that's already a thing of also of of knowing it, which which know knowing means דעת, but that's דעת עליון, which is כתר, you know, because תעלומות חכמה is already in כתר.

And that's the כלי for the רדל"א. רדל"א means that to actually experience the experiencing the actual thing itself without anything from yourself at all. דלא ידע means that you don't have any self-concept involved in it. Right? Right. Okay, and and this goes on and on and on. Each each lower level, as we know, is a is a כלי for a higher level. Right. Okay, but now he's saying, he's going to go now we're going to go down a little bit, instead of going up.

Distinguishing דַּעַת as Instrument, Not the Goal 2:35

כי לכאורה this is where we left off basically. כי לכאורה בחינת העיון הזה נקרא עומק הדעת בלשון העולם. This עיון, this thing of עיון is called by everybody contemplation or meditation. If you notice, everybody seems to think that this is the it says קונטרס ההתבוננות and they call it the

the קונטרס of meditation or contemplation. Right. Okay, but he says

בלשון העולם, that's what people call it, ואינו כן, it's not like that at all. שהעומק הדעת היינו בחינת כלי לבד לבוא לעומק של העניין ממש, because the the concentration is also a כלי to hold all these other things. In other words, at each level, the the דעת is the חיצוניות כלי. In other words, on the level of בינה שבבינה, if you don't have concentration, the בינה שבבינה won't work.

Right. Okay, but then on the next level up, when you're going from בינה from from עומק המושג to the actual השכלה of the thing, also you need דעת.

And the same thing to go from the הבנה of חכמה to פנימיות חכמה, you also need דעת. So at at every point at every point, the the דעת is in other words, you have to concentrate on it, so in other words, once you know the explanation, you have to concentrate on that explanation in order to go to the next deeper level.

Levels of Concentration: Lower and Higher דעת 4:18

So, the דעת is a כלי to go deeper and deeper into it, but it's not the actual עומק. Right. It's the instrument by which to arrive at the It's an instrument. Right. Right, the concentration is not the actual thing. Right. And this is a basic this is a basic It's not just it's not the actual thing. The בינה the בינה שבבינה is also not the actual thing.

Right, it's also it's a it's also an instrument. It's also an instrument, but this is, but the דעת is is not even that kind of an instrument. The דעת is an instrument for an instrument. Right, because the בינה שבבינה will actually get you there. Because the בינה שבבינה is on the explanation. Right. Whereas דעת by itself, and this is the whole

mistake of of עבודה זרה basically. Right. And this is a matter of fact what עבודה זרה is, that they they see the דעת as being the primary instrument.

Right. In other words, they might even understand, yeah, well of course that the concentration is not the actual thing, the whatever, the God realization or whatever they want to call it, that's the actual thing. But they arrive at it directly from the דעת. From דעת. In other words, you you concentrate, and you think God, God, God, or something like that, Right. and and the concentration will get you to that.

But really, the thing is that what he's saying, it's a כלי, not to the actual ענין, but just to go deeper into the ענין. In other words, you already have to have the ענין to start off with. Right. And here's the thing. In other words, that that the basic thing is that the דעת has to have a תוכן. Right. And the דעת itself does not supply the תוכן.

It's the בינה שבבינה which supplies the תוכן. Right. ולמעלה מזה הוא נקרא מעמיק. So, but מעמיק is also concentration, it's all the same thing.

It's just that when it's on the בינה שבבינה, it's Well, if you can't have a בינה שבבינה, then that's the lower דעת that he's talking about here? That's כל העמקת הדעת. That's to be העמקת הדעת, which is the lower one, lower one. And then, the מעמיק is when you're concentrating on the עומק המושג, and even when you have it in a way of a משל, the מעמיק means that you you keep concentrating and thinking it over and over, and then, this מגיע למעלה גם מן החכמה עצמה.

In other words, that gets you to the not not just to a general oversight of understanding. In other words, the חיצוניות החכמה means that you just get the explanation in a way of seeing. Right. It's not a actual seeing into the actual thing. Right. That's תעלומות חכמה. עצמה. You see the explanation, huh? The חיצוניות החכמה is you see the explanation. You don't just see the explanation, you actually see what the explanation is about.

But you don't see ממש what the actual thing is about, and not only that, in תעלומות חכמה, it can be even higher than that, because that's תעלומות חכמה actually, once you get in in the way of תעלומות חכמה, you can even see what some other things are about, because it gets to the שורש of the thing, Right. not just the thing, but the actual root of the thing.

Right. In other words, like for instance, in terms of physics, like like like in terms of physics, there's the explanation. Then there's the thing where like a real physicist actually has it in a way of that he already understands more than just the explanation. Right. But it doesn't mean that he he has the actual root of the physics, which is like metaphysics. Right. That's the root of the physics already, because the root of the physics really will answer questions in other fields, also.

Right. That's the תעלומות חכמה. Why? שהגם שהחכמה בחינת האין ממש על המושכל קודם שבא לכלל עומק נקודת המושג שבבינה, in other words, it's the חכמה is is when the concept is still not in a particular way or a particular explanation.

Right. And עומק המושג means that's the עומק המושג דוקא according to this particular explanation. So even though the חכמה is in a way of an אין compared to the עומק נקודת המושג שבבינה כמים לגבי נהר כנ"ל, אבל בחינת העמקה בשרש של המושכל שרשו מגיע בשרש הממשיך נביעת מים דחכמה. In other words, like the thing is that you can just look deeply in terms like like physics or something like that, like a scientist who'll look deeply into this thing and get all kinds of השכלות and stuff like that, but he won't look even deeper.

I mean, how did the whole thing come into existence in the first place? Right. In other words, yeah, okay, there's laws like like, and and this is the thing, you see that they're actually missing the thing even from their own language. Like they say, the laws of nature.

A law, even the word they use, a law means that somebody's making this law. Right. Where does this law come from? You know, they in other words, what's the שורש of the מושכל? Right. So, if if you don't keep thinking more about the שורש of the מושכל, you don't get, you know, then you can get you can get to the אין where you understand the חכמה not in a way of an explanation, but you didn't think about it any further.

Right. אבל בבחינת עומק בשורש של המושכל, שורשו מגיע בשרש הממשיך ומביא את מעין דחכמה וכולי. That's where the whole מעין of the חכמה comes from. ונקרא אם כן החכמה או תעלומות חכמה, the hidden the hidden parts of the חכמה. וכמו שיש עומק ואורך ורוחב בבינה שנקרא יש כנ"ל, כך יש עומק ואורך ורוחב במעין דחכמה שנקרא אין. Right. ועומק המעין, היינו תחילת שורש מחצבו בעומקו שמשם מתפשט נביעתו למעלה, עד שבוקע ויוצא טיפין טיפין בגלוי, מהעלמו, ותכלית העלמו הוא תכלית עומקו למטה.

Under the the it's called the aquifer. Right. The aquifer is like there's a giant ocean under the ground that the

Aquifer Metaphor: Hidden Wisdom Across Disciplines 11:22

מעין comes from. Now, the thing is you'll see one מעין, and you'll see another מעין, really they both connect to the same תעלומות חכמה. Right. So, in other words, if you'll follow physics, or if you follow psychology, really they come from the same place. Right. If you follow them to their ultimate conclusion, they really come from the same source. Yeah, the same like a מעין, this מעין and that מעין, when you go to the עומק, it's the same aquifer.

Right. It's not really two different things. On the on the surface, it's two different things. This one is this one is in Pittsburgh, that one's in California. But when you go down far enough, you see there's really one big ocean down there that they're both coming from.

Right. ונקרא אם כן חכמה תעלומות חכמה, וכמו שיש עומק ואורך ורוחב בבינה שנקרא יש, כך יש עומק ואורך ורוחב מעין דחכמה שנקרא אין. ועומק המעין, היינו תחילת שורש מחצבו בעומקו, שמשם מתפשט נביעתו למעלה, עד שבוקע ויוצא טיפין טיפין בגלוי, that's the actual external מעין, מהעלמו, ותכלית העלמו הוא תכלית עומקו למטה, כמו מעינות תהום נבקעו, that the מעינות תהום, the the real מעין is what we call the spring

is really the the tail of the spring. Right. It's not the actual spring. It's just the end of the spring. Right. It's like the מלכות of the spring, it's not the כתר of the spring.

Right. ונבקעו, דארעא חלחולה מחלחלא, בגידין. It has what do you call it? Veins in it. Fissures. And these veins is is in all kinds of things. Same thing like like with oil.

You know? Right. שיש להם עומק ראשון, that these מעינות, what you're seeing out here, that's not the actual, real מהות of the מעין. The real the real thing that makes the מעין is עומק ראשון, the the aquifer.

ובזה נאמר והחכמה מאין תמצא. החכמה מאין, מהעלם החכמה נקרא עמק החכמה. Right. In other words, compared to that, it says, והחכמה מאין תמצא, means the חכמה is already a מציאות.

Right. And the real אין of the חכמה is the תעלומות חכמה.

Defining חכמה: New Intellect Emerging Like Lightning 14:03

And what is חכמה? Now he's giving the definition: החכמה הוא המצאת שכל החדש, שיוצא כברק. It's a discovery of a new idea

which comes out like a lightning. Lightning bolt. Like the But the lightning, this lightning here is really יסוד אבא already. That's when it comes out when it when it becomes a ברק, that's already the יש of the חכמה, even in the in the Right. Even in the חכמה הגלויה, when it comes out like a ברק, the ברק, the ברק is already something that can like, you know, יסוד is is already the connection to the outside.

Right. The ברק is where you can bring the idea into an actual יש already. The the בינה brings out, like when when somebody has a new thought, it brings out from this ברק. So this ברק is already In terms of the חכמה, the ברק is already the יש of the ברק. In another place it explains it's called יסוד אבא. That's already connect- That's that שיצא כברק, it's coming out.

It come, it comes out. In other words, he's saying two things here, that it's it's the it's the המצאת שכל החדש שיצא כברק, right, comes out like a lightning, כידוע.

ומקור מחשבתו, but however, the the actual root of it, the the source of it, בהעלם עומקו הוא עיקר עצמיות תכונתו. That's the real עצמיות of the חכמה. The real the real ענין of חכמה is really תעלומות חכמה in the כתר. Which that's why, you know, in a lot of the Kabbalistic and Chassidic books when you read, sometimes they say חכמה and it means the חכמה גלויה, and a lot of times you say, it says חכמה, and it really means חכמה of אריך.

Right. You know? And as a matter of fact, when it says that the that תורה comes from חכמה, it really is from חכמה of אריך.

Right. It doesn't it doesn't mean from the the חכמה גלויה of אצילות, it means it's from חכמה of אריך, really. כנ״ל בביאור ענין עומק המושג דבינה.

And this is the same thing. So now he's using the בינה as a משל on the חכמה, שאינו רק העומק של ההשגה דבינה המורגש בבחינת יש בהבנת דבר מה בסברא נגלית, that that the עומק המושג is the depth of the explanation, right, that's felt in a in a in a actual way of a somethingness when you understand something in the סברא נגלית. A סברא means a a particular סברא.

A סברא is already a יש, a סברא is like a theory. Right. שהעומק של הסבר ההשגה הוא בבחינת אין של היש דהשגה בלבד. In other words, when you understand the explanation, it's in a way of an אין, but it's only the אין of the יש of this explanation. Right. ואין לו ערך לגבי אין דחכמה טרם שבא לכלל השגה כלל גם לא בבחינת העומק ש שבה. In other words, where the חכמה still not in a way of this particular explanation altogether.

But even in the חכמה, remember, now he's not explaining, he's not really explaining so much בינה, he's explaining חכמה, the בינה is a as a thing on a A משל for it. A משל, so the thing is that the flash is the over here he's telling you that the עומק המושג is the אין of the יש. Right. And over there, what it is, the flash is the יש of the אין.

Right. And there's a deeper אין of the אין, and there's a even deeper than that, the אין in the תעלומות חכמה, which is the total אין, which which even has nothing to do with this particular חכמה altogether.

All the חכמות come from it. It's not just this מעין that comes from it, it's all the מעיינות come from it. Right. שהיא תמציתה, that this this עומק המושג is the תמצית. The תמצית means the essence. By the way, in English, somehow they use essence for self. Essence means תמצית. You know what a תמצית is? Yeah, it's an essence. An an essence means like, you know, essence of almond or something like that?

Right, that's why I was going to ask you, why does he use דווקא this term over here? A תמצית is usually the essence that is a derivative after you've already processed it and you've come to the ultimate conclusion after the process. Right, that's the עומק המושג. He's saying the עומק המושג is the תמצית. Right, after you process the whole explanation and you come to the תמצית of it, which now you understand like addition.

So how do you translate עצמות or, you know, עצמות is selfness. Right, okay. It's always mistranslated. They call it quintessential and stuff like that, but it's not It's really a very bad mistranslation. Essence means תמצית.

And a תמצית means that you process the whole thing and got the got the taste out of it. In other words, like like instant coffee is תמצית of coffee beans, where you got out just the part you need out of it.

So like, for instance, like in addition, you sit down and they sit down with little kids and they tell them one fishy plus one fishy is two fishies, and then they understand after a while, but The time they get to second or third grade, they don't even have to learn like that, they say like one plus one is two, and then they teach them all the different things how to add the all kinds of things, and then they have a whole bunch of examples and you do your homework.

But finally, like for instance, I know how to add, so which which example do I know how to add? All of them. I know all of them, but how do I how do I know all of them? Because you know the... I mean, do I have do I have a fantastic computer in my brain that has every single number addition in it, like 2,500 plus 7,600?

No, I just have the תמצית of the whole thing. Right. I I just have the תמצית. Same like the coffee, the instant coffee is the תמצית of the coffee beans. I I I threw away now all the parts that I don't need, like like all the examples that I had to sit down and do, and I just have the תמצית of the of the way how to add.

תמצית and עומק המושג Illustrated with Everyday Examples 21:12

And that But but that תמצית is just the עומק המושג. Right. That עומק המושג means that when you went through the whole הסברה,

then then you have the the תמצית. And the thing is like this: the תמצית is, it explains in other places, there's there's the As a matter of fact, I think it's in קונטרס ההתפעלות. There's the there's the קיצור before the התבוננות and the קיצור after the התבוננות. Right. So the קיצור before the התבוננות is there's a God in the world.

You know, like the story with the דייטשל or some some people say it was the אלטר רבי with his father-in-law, that he asked him that, "So what did you learn?" He said, "I learned there's a God in the world." Right. And he said, "Hey, the maid knows that." And he called the maid, he said, "Do you know there's a God in the world?" She says, "Sure, who does not know there's a God in the world?"

So said So the the the the the דייטשל or the אלטר רבי answered, "She she thinks there's a God in the world. I know there's a God in the world." Right. In other words, he had the קיצור after the התבוננות, and she had the קיצור before the התבוננות. And there's the thing that, again, where there's another point where they make their their mistake, that the the קיצור before and the קיצור after look exactly the same.

On the surface. On the surface. I mean, he said exactly what the maid said. Right. He said, "I know there's a God in the world," and the maid said also, "I know there's a God in the world." So what's the difference? What makes him the the the big רבי and she's just a stupid maid?

Why? Because he had the תמצית afterwards. Not only that, really he had after the תמצית, like he's going to explain, that even the תמצית is not There's more after the תמצית.

Right. Where are we here? תמציתה. So that's עומק המושג. ואמנם עומק המושג נקרא שער הנון דבינה. He says, "But wait a minute, there's another עומק המושג. There's the שער הנון of בינה. There's the the thing of the עומק המושג where you where you understand the explanation, So the so the אמנם here means "but"? Yeah. However, the עומק המושג usually in other places the עומק המושג of בינה is called the שער הנון of בינה.

שער הנון of בינה and the Crown of Understanding 23:22

Right. Now, the שער הנון of בינה is not so simple like that, because we say that even משה רבינו had a hard time to get to the שער הנון of בינה. Right. So how come if it's just the תמצית of the explanation and that's the עומק of בינה? It says there's there's עומק and there's עומקא דעומקא. Right. גם שנמשך מאין דחכמה ליש, even though the שער הנון is in בינה, and it's in a way of bringing from the אין of חכמה to an actual יש of an explanation, to a somethingness, Right.

כמו מעין יוצא מבית קדשי הקדשים, תחילתו כקרני חגבים כולי כהאי גוונא, it starts off, this מעין starts off like a a a horn. Huh? Like the antenna of a locust. Antenna of a locust.

And also that's why the בינה's also called a שופר, that it starts You know, the שופר starts in a narrow and ends up wide. Right. And that's also, you know, the the horn of plenty? Right, the cornucopia. Is that what it's called? The horn of plenty also starts short, starts narrow on one side and opens up on the other side.

So, this this שער הנון, even though it comes from the עין of חכמה to the יש of בינה, שורשו מגיע בעומק דחכמה הנ״ל. The real עומק of the real עומק of בינה is not there's the first עומק which is כתר, כתר of בינה. כתר of בינה. Means כתר of בינה of אצילות.

But then there's a same like חכמה has an עומק which is in חכמה of אריך, really there's also בינה of אריך. Right. And really there's even a deeper one, the שער הנון keeps going and the שער הנון keeps going even higher than that, then there's בינה of עתיק. And it really keeps going into רדל״א.

And really, like he explains later, that נגילה ונשמחה בך ממש. Right. Which which is in a way even higher than the חכמה. And this is what he explains about the the the לויתן, that the לויתן can jump from the upper water to the lower water, from the lower water to the upper water. Right. שורשו מגיע בעומק דחכמה הנ״ל, it goes all the way into the actual עומק of חכמה.

וכנראה בחוש, like we see in actuality, שכל מעמיק רק בעומק המושג, הוא ממציא לעומקו ושורש המושכל. Like we see over here, that we are basically מעמיק in the explanation of the שער היחוד. Right. Which basically The עומק המושג. עומק המושג, which basically explains like over here it explains what these concepts are, and later on the the basic book, like over here he explains what התבוננות is, these first few chapters, and later chapter 10 onwards, really what he he doesn't explain about God, he really is explaining about how the world came into existence.

Understanding the Depth of the Concept 26:38

Right. The סדר השתלשלות. But nonetheless, it's להמשיך בחינות חדשות דאור החכמה בבינה. This looking into the עומק המושג, even though you're only

concentrating on the עומק המושג and on the explanation, nonetheless it brings a new light of חכמה into the בינה, like like שמעון says a lot of times, that each time he reads the book, it's like it's a whole new book. Right. So what do you mean it's a whole new book? It's the same book. How could it be a whole new book? It's the same book with exactly the same letters.

The book didn't change, there's no funny thing happened and the book changed, and yet what do you mean it's a whole book? Because now he sees it in a whole new light of חכמה in the בינה.

Right. That even though all he concentrated the first time, he just learned the explanation. And the second time, even though he learned it in a new way, but again, he just learned the explanation.

And even some of the things that we are already sometimes talking about things that are not even explained in the book, and yet where did we get them? We got them from the book. Right.

והוא הנקרא מעמיק, and that's why it's called a מעמיק. עומק הדעת means just to concentrate on your first learning. When you're learning it, you concentrate on it. But then after you learn it, then like In other words, right now we're doing it with עומק הדעת. We're We're using the power of our concentration to concentrate on what we're talking about. Right. But then later on, after we finish talking, so we're going to be walking around thinking about it.

From Initial Concentration to Ongoing Reflection 28:31

Right. What does it really mean? In other words, what is the שורש of this thing? And that מעמיק is לשון מפעיל, you know, how do you say that, activation,

שמפעיל לעומק דכולהו, that it activates the depth of חכמה and בינה, in in in אריך, and then in עתיק, and even more than that.

Okay, now I don't know if he says this later,

but there's a there's a a special, a better thing in בינה than חכמה in the terms that the שער הנון, even though it's in a way of a יש, but when it reaches in, when the שער הנון reaches into the into the into the עומק of the חכמה, it can bring it out. It it it it כאפ'ס it in a way of a יש so that so that he can take it out and bring it out to other people, and he can bring it, he can bring it into an explanation, whereas somebody who just gets

a a a spiritual insight or an intuitive feeling into it, it doesn't he might he might not even be able Not only he won't be able to explain it to somebody else, but he might even lose the idea to himself. Right. You know, in a few days later, you know, It dissipates.

It dissipates. And this is the thing, you know, like people, you know, sometimes get real drunk or stoned or something like that, and they have this flash of wisdom, and the next day they don't remember

what it was at all. Right. Or else this the thing that it says about, you know, the the story about Edison and other people that, you know, sometimes they would have a flash of חכמה, if they wouldn't write it down right away, they would forget it actually. Not not only they wouldn't be able to explain it to themselves, but they would ממש lose it. Right. Whereas the שער הנון of בינה, he gets it in a way he he goes just as deep as the עומק of חכמה, but he gets it in a way of a יש.

Right. ולפי זה מה שנאמר הבן בחכמה וחכם בבינה שמבואר בכתבים דהיינו עד דסלק חכם בבינה means חכמה of בינה, שהוא רק, what is חכמה of בינה? שהוא רק להבין דבר חידוש אחר מתוך המושג דבינה.

Chiddush Through Deep Understanding (חכמה שבבינה) 31:33

In other words, to understand just a new חידוש, but in this same בינה. So like for instance in computers,

an innovation in computers, you notice is not made by by somebody who went in the Himalayas and meditated. Right. It's made דווקא by the people who work with computers over and over again, and think about it and think, and what do they think about? I mean, obviously they couldn't have thought about the innovation because they didn't know the innovation. Right. So they must have thought about what they already know.

And yet they came up with with an innovation. Same thing with cars, like you see that the cars are getting better and better all the time.

You know, a car right now is not like a Model T from the 1930s. Right. And yet who came up with the better cars was the car companies, the people, the engineers that work for the car companies. And where did they come up with it?

They came up with it from going over they went when In other words, when they went to college, for instance, let's say a guy is now going to innovate a new thing in cars. How did he learn about cars? He went to college. What did he learn in college? He learned about the cars that we already have. Right. He he's an engineer according to what we have, or an engineer in in in waterworks or an engineer in electricity or whatever you want to say.

Right. What he learns in college or a doctor, they learn דווקא what we already know. Right. They don't learn what what what what they're going to invent.

And yet they invent a new thing, but the invention is דווקא in their field. In other words, like an engineer in computers is not going to invent a new invention of a new drug that will cure certain diseases. Right, right. He's going to invent a better computer. Like they had the the Pentium, now they have the Pentium II, then the Pentium III, and the Pentium 4, and soon they're going to have some other things, you know.

Right. And already they're thinking maybe they'll make a computer you won't even need a keyboard, you'll just talk to it, and they already have like all kinds of these things, and they're getting better and better. So how are they getting better and better? That's the ענין of חכמה שבבינה. When you go over the בינה שבבינה this and this again, what he's talking about here is the which is the activating power.

Right. The activating power of all the other powers, and and later on in various places going to explain also the activation of the lower powers of the מדות also comes דווקא from בינה שבבינה.

בינה שבבינה as Activation Within the Tool of דעת 34:28

And the way it works, it has to be like this. It's בינה שבבינה within the כלי of דעת. Right. But in other words, somebody who is going to be a computer genius, but he's not really interested in computers in the first place, so you tell him, so why you why do you want to be a computer genius? He says, well, I want to make computer inventions, and then I'll be a millionaire.

Right. He's probably not going to invent nothing new. Right, because really what he wants to be as a millionaire, he's not interested in computers. Okay, but look, but he's going to college, and you know, and stuff like that, and he's learning the he's learning the information, not in the subject. He's learning the he's doing the בינה שבבינה, but he doesn't have the כלי of דעת. In other words, the דעת is also something.

It's not like totally nothing, but it's a כלי. Prime כלי in it. It's a כלי, and it's a necessary כלי, but the thing is that if you have the כלי without the it's it's basically like a glass of water.

If you don't have the glass, the water will just spill out. Right. But on the other hand, if if a if there's a guy in the desert and he's he's dying from thirst, and you give him a glass, that's not going to help him nothing. Right. The same thing, if you just give him water without a glass, it'll just spill in the sand and you also won't help him nothing.

Like if you just throw some water at him. Right. Hey, oh you're thirsty? Here's some water. Yeah, they have to come together or they're they're useless. Right, if you don't have the כלי to hold the water in, it's useless. On the other hand, the כלי by itself is also useless.

Okay, so where are we? Okay, חכם שהוא רק להבין דבר חידוש אחר מתוך המושג בבינה, שזהו אינו אלא על ידי בחינת העיון הנ״ל. This חכמה שבבינה does not come by itself that you can say, "Okay, I'm going to innovate something now."

Learning Gemara Without Seeking Chiddush First 36:31

There's there's a קונטרס from the רבי רש״ב on how to learn גמרא. Right. At which basically what he says there is you cannot go for חידושים. Right. You should not try to make a חידוש. If you're trying to make a חידוש, your חידוש will be what he calls a real חידוש. Right. You know what's a real חידוש? It's invented. It was not told to משה רבינו on הר סיני.

Right. It's a real It's it's really a חידוש, it means you you invented it out of your head. But a a actual חידוש of a תלמיד ותיק is דווקא means that you'll learn first of all, you don't go for the חידושים, you learn the the the text of the גמרא first, then you'll learn it with רש״י. Say, "What? That's what I'm going to learn, just תלמוד with רש״י?

How am I going to be a מחדש?" Right. If you want to be a מחדש, you'll never be a מחדש. Just the opposite, it's דווקא when you do the עיון, then the חידוש will come automatically. Right.

So it's דווקא על ידי בחינת העיון הנ״ל which is בינה שבבינה, and and what he's saying here basically, and that's what the whole chapter is about, that that בינה שבבינה within the כלי of דעת is the is is the activator of all the powers, whether above it or below it. And and basically in קונטרס ההתפעלות he explains that, you know, the התפעלות of the מידות comes דווקא from התבוננות.

Right. And over here he's explaining that also the power the higher powers, in other words, the real thing that you really want is the עומק of חכמה, Right. the flash of light, or even higher, the you know, the the the unification with the ultimate unity, with the infinite light, and stuff like that. And what would you do? "Oh, I'll meditate on the light."

But he says, "No, it doesn't work like that." It's דווקא the עיון that activates both the powers below it, and as a matter of fact, even the דעת is דווקא activated by by the by the בינה שבבינה, so that, for instance, you notice with us, we have a bigger דעת into it, I don't mean knowledge דעת, I mean a connection to it than somebody who who didn't learn as much as us.

Right. Why? Because דווקא because we activated up to the כתר, so the דעת also gets activated. And that's דווקא because of the בינה שבבינה. The more you understand about something, the and and this is anything, Right. the more you understand about something, the more your דעת towards that thing is activated. The only thing you have to remember, there's two kinds of דעת, there's a negative דעת too.

In other words, when you understand more and more about something, you might understand that this is a bad thing. Right. So you'll you'll have a a a דעת that you want to stay away from it, Right. the opposite of concentration, you don't want to think about it.

You don't want to think about it at all. And the more you understand, the more the דעת gets activated. And it's דווקא through the עיון הנ״ל שהוא מברר כל חלק על בוריו, that means the עיון means analysis, to separate out all the parts of it according to its various classifications.

Analyzing Parts: The Method of עיון 39:56

Means מברר means you take, "Okay, this one is the red one, you put it here, and this one is the green one, you put it here.

And then we see we have three red ones and two green ones. Right. And that's how it's made up, and then here and there's a blue one. So like, for instance, like if you

if you want to know like how a television screen works, how this picture comes up, you say, "Well, over here there's a red one, and then two green ones, then a blue one." Right. That's how the screen works, right? Right.

And this the same thing with all the various things. That in other words, how's a personality work? Or you say, "Well, a personality is made up of intellect and emotions."

That's your first separation into two. And you say, "Well, intellect, what is intellect?" Well you say, "Intellect, there's three parts: חכמה, בינה, and דעת. And then there's the super-intellect of כתר." Right. And in emotions, there's these seven various emotions. There's love and the the basic two divisions is love and love and hate, or love and fear, you know, so Right. You separate it, and then you separate it more and more.

Then you say, "Within love, there's also 10 separations." Right. You know, ונקרא, and this is called, this analysis of the thing into its parts is called בינה שבבינה.

ואחר כך, only when he does this analysis, יוכל להוליד להתחכם להמציא הבנה והשגה חדשה. It's דווקא the people who know all the analysis of all the parts of a car can come up with a better car. Right. Like for instance, I could not come up with a better car, because I have no idea how the motor works.

Right. I don't know what's going on in the motor. But somebody who knows every single part of the motor, דווקא somebody like that can come up with a better motor.

Okay, but what? But חכמה שבבינה, אבל רק בהשגה זו עצמה. But only in a car. Right, he can't innovate outside of his field. Outside of his field. And even like you say, "Well, what about like the Wright brothers?"

But it's still a machine, a traveling machine. They just took like they took a motor from a car, and they put it on the airplane. Right. And they and they use some of their Okay, that's really in a way a ענין of תבונה that it goes from one from one field to another field. And it's also an innovation like like חכמה שבבינה also, I mean בינה שבחכמה and stuff like that, you know.

But the basic thing of בינה of חכמה שבבינה is just to make an innovation in this השגה itself, שנקרא חכמה שבבינה. אבל כתר דבינה הוא עומק המושג הנ״ל,

and that's the first that the כתר of בינה itself, and the and the כתר, and in the כתר, there's also the חיצוניות of כתר of בינה, which is just to understand the explanation. But the שורש, but the שורש of the כתר of בינה is in עומק החכמה כנ״ל. The real thing he wants to understand is not just the explanation, but the real actual thing.

Crown of Understanding: Deepening חכמה within בינה 43:00

Right. So that's what חכמה שבבינה is. והבן בחכמה means בינה of חכמה, היינו ס״ג דע״ב, שהוא כח ההסבר בחכמה עצמה, the the היולי inherent power of explanation within a חכמה.

That, in other words, when you understand something beyond the just the explanation, and you have it in a way of the אין of חכמה, it's inherent in this חכמה that you could explain it.

Right. Even though you didn't explain it at all yet, but if somebody will ask you, you'll be able to explain it, שיוכל להביאו בפנים מסבירות הרבה in any in in different ways, not just in one way. When he goes past the the the עומק המושג of בינה into the actual חכמה of the thing, it's inherent in the חכמה, in the בינה of חכמה, that he should be able to then explain it in various different ways.

והוא למעלה מן השגת בינה עדין. But this is still higher than the actual השגה. It's not that he actually explained it, it's a היולי for explanation. Right.

ומה שאמרו נבונים לא ישתכחו, and this is besides the thing of the the כח ההסבר, so בינה שבחכמה has two ענינים. כח ההסבר is בינה שבחכמה going downwards, means that he could bring this חכמה into various explanations of בינה. But but he says, "But." ומה this ו is "but". But what they said נבונים לא ישתכחו, they didn't mean that there's not people who could explain it. He's saying that's something