Part 2 · Chapter 1

The Three Powers of בינה within חכמה 0:00

Yeah. Yeah. על כן יוכל להבין דבר חכמה אחרת לגמרי מתוך דבר חכמה זו, that the power of בינה of חכמה reaches the the root of the power that means the inner power of בינה of חכמה, מגיע בעומק החכמה now, like we said, into the aquifer, and that's why he can understand a different חכמה from this חכמה.

Right. Now he's telling you two things here, not just one thing. He told you two things that there's actually three things about the power of of בינה of חכמה. One thing is when it goes downwards there's that it can it's the inherent power of explanation to bring to bring out from חכמה to בינה is through בינה of חכמה. Right. To bring it out from just a חכמה into an explanation, that's דווקא from the power of בינה of חכמה.

Right. That's one thing. The other thing, which is the real thing of the בינה of חכמה, the real inner thing of בינה of חכמה, is להבין דבר מתוך דבר, means to to understand a deeper wisdom from an external wisdom.

Right. And then he said, and also because it is, since he goes into the aquifer, he'll be able to understand a different wisdom from this wisdom. Right, a a different field altogether. A different field. From this field he'll be able to carry into a different field. Why? Because he understood it all the way into

the aquifer, and that's the source of all the wisdoms. Then he was able to bring out from that not on not to this wisdom, but to a different wisdom. Right. So that's like a sideways.

Besides going it can go down, it can go up, and it can go sideways. Right, it's like a width. It It's, yeah, it's like a width of it, that it can bring it into a different wisdom altogether, but that other wisdom can be on the same level as this wisdom. Right. And this is like what we said about the Wright brothers, that they were bicycle makers and were interested in cars, and they brought it into airplanes.

Right. Why? Because they understood they looked they looked they didn't just I mean, it it it they were they were not really total נבונים, but it's a good it's good just for a משל, for an external משל. In other words, what they did is they looked into it. They didn't just look at the at a motor as a car motor. Right. They looked into its root, Right.

Wright Brothers: From Bicycles to Airplanes 2:49

a supplier of power. Right. And then they said, well, the same like it could supply power to a car, it could supply power to an airplane. Right. And then

like, you know, they they were bicycle makers. Right. So, you know, they knew how to make those chains and the gears. You know how you drive a bicycle, it has those those gears with teeth in it that connect into the chains. Like now the airplanes aren't made like that, but the original airplanes, it had those things connecting to the propeller, you know? Right. So they took from bicycles to airplanes.

Why? Because they didn't look at just a chain as like somebody else would have just was a more would have a more חיצוניות level, would just, you know, know how to make a bicycle and he would never think of how this would apply to something else. Right.

But they thought into the root of it. They didn't see it just as a a bicycle. They saw it as a way to move the energy from the feet to the wheel Right. through the chain and the gear.

And they saw it as the inner point of the thing, a way to move energy from from one thing to another thing. You know? Right. מתוך דבר חכמה זו שזה למעלה במדרגה גם מן החכם. So in other words, that the inner level of the outer level to explain it outwards is lower than the actual חכמה שבחכמה.

נבון vs חכם: Depth vs Invention 4:31

But but the בינה שבחכמה, the inner level of בינה שבחכמה, a נבון is higher than a חכם. Why is that? Because a a נבון is בינה שבחכמה, and a חכם is really חכמה שבחכמה.

דהיינו מגוף של המצאת החכמה זו מאין שאינו מבין ממנה חכמה ושכל אחר. He just has an invention, but the נבון might not be able to come up with a new invention, but he can take an old invention and come up with a whole new Right.

And in a way it has a higher source. And not only that, it can reach into a depth higher than the חכמה itself, into the להבין דבר מתוך דבר. And and this ענין of a דבר מתוך דבר, remember, we're talking what is התבוננות in terms of חסידות.

And this is what he's talking about later that he says נגיל ונשמח בך, בך ממש, it's with this power of בינה שבחכמה. That that בינה שבבינה will activate the חכמה שבבינה, and the חכמה שבבינה will activate the בינה שבחכמה. And then when you have the חכמה itself, when you have the seeing in a way of an עין, he'll be able to understand not just the the סדר השתלשלות, but a דבר מתוך דבר, higher than the סדר השתלשלות.

From the סדר השתלשלות, he'll be able to understand into deeper than the סדר השתלשלות. That's basically what he's talking about here. ומכל מקום מה שבהשגה דבינה מבין השגה חדשה מתוך השגה זו, שרשה בהבנת החכמה, שמבין דבר מתוך דבר. So, in other words, what he's saying that בינה שב חכמה שבבינה the שורש of חכמה שבבינה is in בינה שבחכמה. Right.

רק שזה בהעלם מקור השכל וכולי ודי למבין. Except that one of them is in the hidden part of the שכל and the other one is in the revealed part of the שכל. ודי למבין. Now we're starting a new thing, but it's very far. I'm going to go till the next ודי למבין and then we're going to stop.

Introducing תבוננות and Its Depth 6:30

ונמצא סדר המדריגות כן. Now he's going to tell you what is התבוננות. How do you do התבוננות? First of all, בחינת עיון הנ"ל, you start off with בינה שבבינה.

לעמוד על בוריה, to go and and through the analysis of all the separate parts. And that's called נקרא בינה שבבינה להבחין תכלית ההבחנה בפנימיות וחיצוניות, to examine to the utmost of examination

the inner and outer things of whatever it is that you're examining. וגם מזה יוכל להיות בחינת האורך. And also from this can come the אורך of בינה, meaning to explain it down into משלים, להוריד ההשגה בלבושים רבים עד שתתגשם להשגת התינוק כנ"ל.

So that's בינה שבבינה is also the אורך of בינה. אבל לא בחינת האורך בהסברים שונים. הסברים שונים is already an innovation. לכל צד וכולי. That's That's not בינה שבבינה. It's דווקא the אורך. It's בינה שבבינה means you understand in this explanation, only in this אורך. ואחר כך מבחינת The רוחב is the חכמה שבבינה. The רוחב is חכמה שבבינה. That's what it's gonna say now. ואחר כך מבחינת חכמה שבבינה להמציא חדשות, but בהשגה אחת כנ"ל, but דווקא in this השגה.

Right. הוא הנקרא רוחב. Means you're giving a new twist on the thing, you understand a new a new ענין. וממנה כח דבינה שבבינה עושה בחינת אורך. And and the the the way to that you come up with a new explanation is דווקא when you have the חכמה שבבינה, so then when you understand a new twist on a thing, then you can make a whole new אורך when you go and analyze that twist.

Right. אבל שיעור האורך והרוחב דחכמה ובינה שבבינה הוא תלוי בבחינת עומק המושג, שנקרא כתר דבינה. In other words, like in in חסידות, like what we're learning here, the אורך and the רוחב can be fantastic. Why? Because the עומק is fantastic. Right.

Depth of Concept: Chess vs Checkers 8:35

In a thing like understanding how to play chess, there's a There's a big רוחב and אורך, but not like this, right, but more than checkers. Right. So that somebody Somebody who knows chess and somebody who knows checkers, everybody understand chess is a deeper game than checkers. Right. So since it's a deeper game, so there's all kinds of books written with strategies on chess and stuff like that.

In checkers you can also write, but how much can you write already? Not like chess. Why? Because the עומק of chess is bigger, so therefore the רוחב and the אורך and רוחב it will be bigger. Right. And not only that, but vice versa also, that you don't get to the עומק without going through the length and the width.

You don't just get to the עומק by concentrating on it. Right. You know, it's דווקא when you go through the length and the width, the more you go through the length and the width, so like for instance a doctor A doctor that learned for seven years obviously knows more about medicine than I did. He knows all the explanations, he knows where all the bones are, he knows where all the organs are.

Learning Through Length: The Doctor Analogy 10:06

Like, sometimes, you know, sometimes I consult her about things in חסידות, like where it talks about the liver and stuff like that. Right. Or the קרומא דאוירא, how the brain is made, because she knows the actual physical makeup of these things. Right. You know, and she explains to me certain things, how the liver works, how the, you know. Why, because she's a doctor. She went through the length.

Okay, now a doctor that knows not only occidental medicine, but might know also oriental medicine and various other homeopathic medicine and other kinds of medicine, he has a width, probably is a might be a better doctor because he has more of than somebody who'll just concentrate, he only wants to know from one way of looking at medicine. He only knows one explanation, you know. Right. But because he has a bigger רחב, he might have a bigger עומק also.

Right. So, it works both ways. According to the עומק המושג of a certain thing, that's how much length and width you're going to have, and vice versa. How much you can get to the depth is דווקא according to how much you went through the length and the width.

Right. עומק המושג שנתכסה בבינה וכן נראה בחוש שלפי ערך העומק כך יהיה ערך הרחב והאורך בכל השגת דבר מה בדיעה ולמבין. And any kind of thing that דווקא according to how deep the subject matter is, that's how much length and width there will be in it. Right. And basically really, it's also the other way around. Which which he doesn't say here, but really the main point, the real main point of this chapter is not so much that the length and width is according to the depth, but that reaching into the depth is according to how much you went through the length and the width, דווקא, דווקא, in other words, דווקא through the בינה שבבינה, and and really it's דווקא through the length,

because you shouldn't make חידושים. Right. Right. In other words, what he said, he said it here in a way from up to down: from the length comes the width, and from the width, I mean, sorry, from the depth comes the width, and from the width comes the length.

Right. That's in a teacher that's teaching it. Right, but we're really going from down up. From down to up, in terms of the student, the student should concentrate דווקא on the length. If he tries to concentrate on a width, you he'll not you won't get nothing. Right. He'll just jump around. Once he'll, you know, once, you know, like these guys, one day they learn

physics, they want to be a physicist. The next day, "Yeah, yeah, you know what? I want to be a chemist." Right. The next day, "Oh, you know what? I decided I want to be in computers." The next day, "No, I want to make airplanes."

So Like what he says later on about the someone who's has a wide דעת, but he doesn't have Doesn't have a deep דעת. Doesn't have the deep דעת. And really really somebody like that really does deep דעת, cuz he's just jumping around. Okay, but really someone like that doesn't have a דעת at all. Right. It's a wide דעת, you know, it's all spread. Yeah, there's people, you know, they'll know they'll know about baseball, they'll know about football, they'll know a little bit about this, they'll know, but there's nothing that they're really into.

Ultimately, they they really don't know anything too too much about anything. Yeah, because they don't really have a deep דעת into one particular thing that really turns them on. Right. You know. And and that's basically a thing of that's that's the thing of דעת. That's the basic thing that דעת has to hold you onto the length.

In other words, the thing of the width, a width is multiple lengths. Right. And in order to learn, you have to do דווקא בינה שבבינה, which means a single length. And then the same thing with people who have learned various kabbalistic stuff, here it tells them one thing and they say, "What do you mean? חכמה is this? It says חכמה is not this." Right. So that's but that's a different length.

So, you have to either in order to learn this length, you have to forget about that length. Right. And if you try to put the two of them together, you're not ready for the width yet, Right. till you go through the length. When you go through the length of שער היחוד, then you'll be able to go and understand how חכמה does have letters and doesn't have letters.

Right. And how חכמה is a נקודה and And yet it has dimensions. Right. Because it's talking about two the two different aspects. Two different lengths. There's two different explanations, and when you put the two of them together, it gives you a width.

Right. You know, so that's the basic thing, you know, like the the order of the levels is that it goes דוקא from בינה שבבינה, דוקא you have to sit and learn a length and forget about the other length.

You know? And then from that comes חכמה שבבינה, that now you'll start seeing new things, but דוקא in this explanation. And then you'll go from that, it will come into the power of בינה שבחכמה, which is the externality of חכמה really, not the inner בינה שבחכמה, that you'll start seeing already you'll start reaching into the fact that the היולי of many different explanations.

Right. And from that, it will activate the power of חכמה שבחכמה, and then that will activate from the power of בינה שבחכמה going up into the תעלומות חכמה, to understand a דבר מתוך דבר, to understand we're not talking about a river.

Right. By the way, that whole thing of of like here we're talking about a river, it's not talking about a river, that's the ענין of בינה שבחכמה, to understand from from a river, from the משל to the נמשל. Right.

And also to understand, in other words, that when we're saying a length, it's not the same length as a length of a river. Right. Not a physical length.

You know, so the length down from up to down, when you go from down to up, that's to understand a thing from inside of a thing,

along the length. Right? Right. And that's the thing that it says when when משיח will come, he will open up the river. משה רבינו opened up the sea.

Right, right. It says he'll open up the river. And משיח will open up the river. It'll be lengthwise. Right. What? It'll be lengthwise, not sideways. Yeah, right. That's the thing. As a matter of fact, it says it בפירוש, he'll open up the river and it'll become seven נחלים.

משיח and the Opening of the River 17:25

Right. He'll split it along the length, not along the width. Right. You know, so that's the thing. When משיח will come, he'll open up the river, and then you'll go up the length into the depth. When you go up the length of the river, you end up, you know, if you take a boat up a boat up the river, you end up by the At the source.

by by the spring. And if you keep going, you'll end up in the aquifer. Right. You know? And that's the basic thing. When he when he opens up the river, he'll open it up all the way to the aquifer. Right. So that the aquifer will be revealed, and that's what it says, that that the מעינות of the תהום will come out. Right. That's the מבול. The מבול means that the that the hidden aquifer bursts out to the revealed.

That's how the מבול worked, right? Right. And both with the lower תהומות and with the upper תהומות. The upper תהומות is also hidden. Right. And he'll open up over there also, that the upper תהומות will burst, וארובות השמים נפתחו, will be opened up. Right now it's an ארובה, and he'll open it up so it's totally open, and everything's coming through with a, not through an ארובה, but like you know, like if like, you know, if you have a ceiling with a little hole in it, and then the whole ceiling comes down.

Right. Like if the whole ceiling breaks down and the whole water that's on top of it just floods everything. Right. You know?

So that's that's what we're going to expect very soon.

Okay, I'm going the the May I ask you what why does he mention ע״ב דס״ג and ס״ג דע״ב? Why does he mention ע״ב דס״ג and ס״ג דע״ב? Those are the numerical numbers in in in general, he mentions a lot of times the שם מ״ה and stuff like that. I think part of it is I mean, if you wouldn't have mentioned that, you would have had the exact same explanation.

You would. You're a novice. But later on, in terms of That's why I'm asking you. In terms of the יוד, like later on, he says the יוד of the ס״ג, also over there. If you just skip that whole thing, then then the best thing. If you don't skip the whole thing, you'll you'll just be stuck with it and you won't understand nothing.

When he gets to chapter 10 and stuff like that. That it says the, he says the יוד of the ס״ג at the רשימו or chapter I don't remember which chapter. That's 12. The רשימו, maybe chapter 12. That's ואו, the יוד of Yeah, the יוד of the ס״ג. Right, well that's why I'm asking you how come he's mentioning ע״ב דס״ג and ס״ג דע״ב over here. Because this was in his days it was written for people who were kabbalists.

Right, and also later on, you have a whole Not only that, later on you'll you'll also have something to do with it, like later on we looked into what is the יוד of the ס״ג, and now we can start understanding what it's talking about. Not only that, really the whole thing of the שמות, what it explains later, how this שם יוד ק-י ואו ק-י goes into into its various, you know, ע״ב, ס״ג, מ״ה, ב״ן, I mean, right now we have a very vague understanding of what each letter means in it and stuff like that.

We just have the general thing of what a name is and stuff like that, but later on,

we're going to understand what why he's why he said it. Right. There's a reason, it's not that for nothing. I'm sure there's a, I'm I'm it's not like that. It's not for nothing. Obviously it's not for nothing, that's why I asked why it's there. It's there for later.

Right now right now, the way we're understanding it, it's it's enough to understand חכמה of בינה and בינה of חכמה. Right. But how the whole thing works later on, and and by the way, this is why we want so much to turn everybody else onto this, because we're like on a you know, like a 007 thing, actually since we're in the sixth millennium we're a 006 thing, actually, that that we're like on a need-to-know basis.

This was also the thing by the נביאים, it says that you know when when the when the אויבערשטער was mad at the Jews, so משה רבינו didn't get נבואה, and he he didn't get he didn't get it either. Right. And and when we get these other people to learn and they start asking this question, we're going to have to know the answer, and at that point we'll know the answer.

Also at that point, we'll be able to sit in our in our retreat in the Catskills or wherever, you know, on the Golan Heights or whatever, you know, with a whole ישיבה, with all the books, and look it up in עץ חיים, what it says about the ע״ב of the ס״ג and the ס״ג of the ע״ב, and we'll know the exact letters, what the יוד of the ע״ב means, and what the you know, the יוד in the ואו means, you know, Right.

and why in why in ע״ב the ואו is spelled ואו יוד ואו, and in the in ס״ג is ואו אלף ואו, you know, Right. stuff like that.

And then then then then we'll understand. But right now basically the answer is that this book was written for kabbalists, and if you look if you if you look through the הלל פאריטשער, that's why I I mostly tell people not to learn the הלל פאריטשער, because הלל פאריטשער is really more complicated than this and it brings in a lot more kabbalistic things. In a way הלל פאריטשער part of looks like part of what he is doing is that people had the same טענה on the מיטעלער רבי as they had on the רמב״ם, that he didn't seem to bring מקורות.

Huh? That where that where is he getting all this? Where is he getting all this from? You know, what's he where where is he coming up with this crazy stuff from? That's not what it says in עץ חיים. Right. You know, and in עץ חיים it says ע״ב of ס״ג, ס״ג of ע״ב, and stuff like that, and he's talking about basically something that you can apply to building cars and bicycles.

Right. You know, what does what does stuff from עץ חיים have to do with building cars or bicycles? Hey, told you that's the ע״ב of the ס״ג and the ס״ג of the ע״ב, you know, and then in in in in הלל פאריטשער, a lot of it is apologetics for, not exactly apologetics, you know, like showing how this really comes from קבלה. Right. But in order to do that, you have to know the קבלה.

The Book as Multi-Level Teaching 24:18

Right. You know. I mean, right now at the level that we're holding, I think basically that's that's the best explanation, just that, you know, he he's he wrote this book this book is like a ספר תורה.

It's it's a a story for little kids, You know, יוסף and his brothers, so therefore you should treat your brother nicely, and it's on a level of a big rabbi in הלכה, and it's on a level of the biggest kabbalist, the אריז״ל. Right. The story of יוסף is on all those different levels.

And this book also, it's on a level that even a brand new guy who doesn't know from nothing, he can sit with this and learn it. And even the the biggest, you know, like the the רבי, the רבי הרש״ב was proud of, what was he so proud of the פריערדיקער רבי for? You'd think there should be many things he would be proud of him for. The thing that he was the most proud of him for was that he read the שער היחוד without his father telling him to, and wrote a פירוש on it.

Rabi Reich's Pride in the Early Rabbi 25:38

Right. This is the the פריערדיקער רבי, and the רבי הרש״ב was so proud of it. Right. I don't think that the way the פריערדיקער רבי and רבי הרש״ב read this book was the same way that we were reading the book, you know. Right. So, this book is written on every level.

As a matter of fact, like like when the אויבערשטער,

you know, decided that he's going to be the אויבערשטער, and he wanted to know how to be the אויבערשטער, he had to read this book to start to find out how who who he is, you know?

Another story with with Jackie Mason. No. You know Jackie Mason goes, he said, you know, I went to a psychologist. So so the psychologist told me I told him, so what am I doing here? He says, well, I'm going to help you find yourself. He says, what do you mean find myself? I'm right over here! I know where I am! He says, no, I'm going to help you find out who I'm going to help you find out who you are.

He says, what do you mean? You mean I'm not me? I thought I was me. So, maybe, you know, maybe maybe really you're me and I'm you, so you give me the 50 bucks! Right. So, you know, when the אויבערשטער, you know, had an identity crisis, and he wanted to find out who he is, so all he had to do is read the שער היחוד, you know, this is written even for the אויבערשטער.

Right. It's ממש written, I mean, I know it sounds kind of funny, what do you mean written for the אויבערשטער, but really, it's written even for the אויבערשטער. And that's why the אויבערשטער wanted the world, because he wanted to get the explanation דווקא from idiots,

The Almighty Listening on the Conference Call 27:42

the way that we understand it. Right. And when he when when when he reads, when when he sits here, like today, I mean, there's a you know, you had a three-way conference call, it was actually a four-way conference call. One of the one of the, you know, one of the conference calls was arranged for the אויבערשטער, and he was listening in on it, also. Mhm. And he found out a whole bunch of things.

He says, oh, so that's who I am, maybe you'll give me the 50 bucks. Right. Okay, thank you very much, יוסי. Okay, זיי געזונט. Bye. Be well.