Part 1 · Chapter 32 Part 2 to end

Matrix Analogy for Computer Screens 0:05

Yeah, a matrix means it's a tic-tac-toe, only bigger. A tic-tac-toe is a matrix which is three-by-three.

You know what I'm talking about? This is a weird matrix, because it's got a big square and little squares. Usually the regular matrix, all the squares are the same.

So, basically the way that a a screen works, a computer screen, is a matrix.

A matrix is like, did you ever see a table? Like a tax table or something like that? Yeah. Or a bingo?

Like like A1, a grid, yeah, like A1. In bingo there's A, or B28. Right. You know, or like in chess. Right. In chess, they tell you the rook moves from

and you have the the the length of the the length of the chess, and the width of the chess. And it's a matrix, right?

Okay. Okay, so if you have a matrix, like a like that's the way a screen works. I tell you position 2, 22. In other words, we start with position 1, 1, right? Right. Now you travel to the end of the matrix, you're going from, let's say, we'll do it like in English, from left to right, like a computer screen, right? Right. The way the way you get all those little pictures on there is the program tells the computer screen that position 1, 1 is green.

Right. Position 1, 2 is green. Actually, it doesn't even work like that. It just says on and off, because it's not such a complicated matrix.

It's very simple. It's just an on and off matrix. So really, and the way the screen works is is that it can't tell it that it's red or blue, because what it is, is there's three colors. So position 1, 1 is red, position 1, 2 is blue, and position 1, 3, I don't remember, but שמעון wrote a whole thing on that. Didn't you write just a thing on the colors?

For the Cyber ישיבה? Was that you, or somebody else wrote that? That was Benji who wrote about the colors. Benji, okay. ומעתה יש להבין בחינת אדם העליון דאצילות שעל הכסא כולו שהוא בחינת ז״א דאצילות שמקבל מבחינת נהי״ד דאבא כולו. וידוע שהוא ענין בחינת המדות דאצילות, שהוא עיקר בשרש להשקות משקה למשקה לחי העולמים. ועדיין הוא סוף עולם האין סוף, still the end of the world of אין סוף, כי משום דאיהו וחיוהי וגרמוהי חד כנ״ל, in the last chapter, על כן גם עד בחינת כלים דז״א, בחינת חיצוניות דנה״י שבו כולו, נחשב עדיין לסוף עולם האין סוף.

Understanding the Upper Person of Eitzah 3:01

וביאור הדברים, הנה מבשרי אחזה אלוקה כולו, דבצלם אלוקים עשה את האדם כולו, וכמו שנאמר בצלמנו כדמותנו. והנה אנו רואים בנפש האדם שבחינת חיה יחידה שבה שבו הוא בחינת מקיפים דנר״ן, שלמעלה מהגבלת הארת בכלים, אורות בכלים, והיא בחינת הרצון והתענוג העצמי הפשוט שבבחינת יחידה, וגם בחינת פנימיות מושכל השכל שנקרא משכיל שזהו בחינת מקיף דחיה בלתי מוגבל בכלי כלל, ורק מחכמה למטה נמשך בכלי, והוא הנשמה שבמוח והרוח שבלב כולו.

והנה עם כל זה מאיר אור המקיף דרצון ותענוג בבחינת פנימיות אור החכמה בנר״ן שבג׳ כלים, מוחא וליבא etcetera כולו מן ההעלם, והוא גילוי הרצון שבא בשכל וטעם גלוי בבחינת מוח החכמה שנקרא אבא.

That's where the שכל already comes in a in a in a in a טעם גלוי. ומשם נמשך ומתפשט בבינה שהיא השגה, ומבינה שבמוח נמשך התפעלות המדות שבלב, דהיינו מל״ב חדרים שבמוח שנקרא ל״ב שבילין דבינה, שמתפתחין להיות מוחין וכולו.

Explanation of Lamed-Bet Paths in Understanding 5:24

And now he's going to explain what is the ל״ב שבילין דבינה.

You know this is, by the way, chapter ל״ב. Right. And also that's what לב is. כולו, כי המוחין נחלקים לד', חסד ובינה, חכמה ובינה, חסד וגבורה. The מוח of דעת is is מתחלק into חסד and

גבורה like we explained before, like I told you about what

said about how the back brain is really made up of two pieces. ובכל אחד יש בו ח' חדרים.

Each one of them has eight rooms in it. שהוא ל״ב. דהיינו, הטעם שנקרא לב,

מפני ששורשו בלב שבילין, הן ל״ב חדרים, שעל ידי דעת, שכולל חסד וגבורה, מטה אור השכל דחכמה ובינה להתפעלות לחו״ג, כלפי זכות או כלפי חוב.

So the the דעת is מטה it towards these two brains of חסד and גבורה, and they actually התפעלות. So the thing is like this: You know, it's like, and that's that's, by the way, what with Talmudic logic why it's like that.

Jackie Mason Analogy for Directional Thinking 6:47

You know Jackie Mason? Right. With the finger? Right. You know what I'm talking about? Yeah, sure. You know the finger you go to the right, and to the left.

And he goes, you know, like with a thing like down and up, like a circle? Down and up. So there is to the right and to the left, there's a front and to the back, and there's down and up, which is the השתלשלות of יו״ד ק״א וא״ו ק״א, that's the חדרים. So in general, what this means is like this: that there's two in the front and two in the back.

So in a שכל, there's a front and a back. What is the front? The front means שכל.

Yeah. And the back means מדות. Right. Means it is is it a שכל of שכל, or is it a שכל of מדות? Right. Okay, and then this thing goes up and down. Meaning, it it goes up towards שם הוי׳ה, or it goes down towards שם השם.

So what does it mean up and down? Up and down is also an ענין of שכל and מדות.

But not שכל and מדות so much as up and down. In other words, in terms of שכל, there's שכל going up towards הוי׳ה,

and there's מדות also going up towards הוי׳ה, means towards אלוקות. And then there could be a שכל, but the שכל is דוקא a שכל that goes towards the world.

Right. Even though it's a pure שכל. So going up, for instance, like right now the חסידות is דוקא a שכל going up. Right. And the עיון of תלמוד is דוקא a שכל going down. Right. But nonetheless, it could still be, and within that there could be a forward and a back.

Right. Right? Right. And in all of that there's also a right and a left. Right.

Means the חסד or the גבורה, which means basically in the back it's חסד and גבורה. In the front it's חכמה and בינה, which means התפשטות of the whole thing, or צמצום of the פרטים. חכמה and בינה, right?

Front vs Back: Wisdom and Kindness 9:10

Right. So it can go to the front, and in the front it could be either holistic שכל or or logistic שכל.

And that could go up or down. Right. And in the back it can also be, it could be a a an emotions of התפשטות, like חד אריך וחד קציר,

and that could also go up or down. Right. In other words, it could be that the whole שכל of the emotions is not a שכל of emotions what has to do really with emotions, going down down, but really it has to do with above the שכל altogether. Right. Meaning that the שכל going up means the שכל goes up to above the שכל, and the שכל going down means the שכל going down to below the שכל.

Right. So that's the four the four שכלים, and in each one of them there's also like that.

So up to now the whole שכל didn't go up and down, the שכל is up. Right. And within each שכל there's four שכלים and they go up and down.

So in each one of them there's a חכמה, בינה, חסד וגבורה going up, and a חכמה, בינה, חסד וגבורה going down. Right. In each שכל. But actually so that's eight חדרים. Right. Okay, so really in each שכל it's really not just that there's eight points,

because right now we just said eight points. Right. But really these eight points each one has a חדר on it, which a חדר is a cube. Right. Which means on each one of those points there's a whole one more thing like that.

Eight Points, Eight Chambers, and Cubes 11:15

Right. And really it keeps going, but basically we're talking about just eight חדרים. Eight main eight there's eight main חדרים. Right. And in each חדר there's eight points. Right. Like a סוכה.

Now these eight points eight points include everything in it. Like we said in the סוכה, I don't know if you remember when we talked about it, that the guy inside the סוכה does the נענועים, the נענועים is seven מדות.

Right. And seven מדות also have seven מדות, so that's 49 מדות. Right. And that's the נ׳ שערי בינה. So the נ׳ שערי בינה and the ל״ב נתיבות is the same thing, only in different ways.

Gateways of Understanding: N' Shaarei Bina and Lamed-Bet Paths 12:15

And they include each other. Right. So that's in the

in there's a square and each point of the square has eight חדרים,

is made up of eight חדרים. Right. That means that really it has that point has eight חדרים which each one has also eight points.

Right. Right? Right. So that's the brain. So so and that that whole thing is going up really. Even the parts that are going down, it's part of the going up though, because that's all in the brain. Right. ונקרא גם כן מדות שבשכל שהם בחינת ז׳ תחתונות דבינה וכל אחד כלול מז׳, so the חסד וגבורה going back is also called the מדות of the שכל of בינה, which is חסד וגבורה, it includes the whole מדות, and each one is made up from seven, שהן נ׳ שערי בינה.

והכל ענין אחד. It's all one thing. רק שנ׳ שערי בינה הוא עדיין בהשגת הבינה, מוחא סתימאה מכוסה בתוך בתוך יסוד דאמא, means before you even think about like like דרכי משה.

דרכי משה the ל״ב נתיבות is already going to to the פלפול coming out of it. Right. The נ׳ שערים is really how it was even before that. היינו בחינת התפעלות האהבה שבשכל והשגה עדיין שנכסה ונעלם בהשגה.

It's really still completely hidden inside the שכל. ואחר כך יוצא לגילוי מהות התפעלות מדת האהבה שבלב שניכר זה, ועל דרך זה יוצא מל״ב שבילין הנ״ל בהתגלות מהתפעלות ההעלם שמהמוח אל הלב. These

that's what they call שבילין, that's the שבילין from the mind to the heart, whereas the the the נ׳ שערים, that's why the name is different. A שער means a door.

Right. Means something can come out of it, but nothing necessarily is coming out of it. Right. The door is not going anywhere.

The door is part of the house. It's just an opening that through this opening something can come out of it. And that's the thing of the of the the why the the מדות are called שערים.

Because from the hidden מדות of בינה can come out something. Right. In other words, it's not like a wall. A wall nothing could come out, but here something can come out, that's why they're called שערים. Right.

There's another there's another טייטש to שער is שיעור. But that's the שיעורים of that's the שיעור in the mind of what the מדה will be.

It's not that it's not an actual מדה really. Right. Like you said, it's in the העלם of the שכל. It's really only a שיעור in the בינה

of logically, you know, if your if you had a brother, would he like cheese? Right. You know, this just logically. You know, it's not an actual מדה at all.

Whereas by the by by the ל"ב נתיבות, even though the front of it is חכמה and בינה, it means they're connected, it's a square, it's connected to the back of it which is the is the brain of דעת. It's a whole thing. The whole brain works really that it's connected to the brain of דעת.

And it's already the actual beginning of the actual התפעלות that's going to actually go down into the heart. Right. That's why it's called a נתיב. A נתיב is called a roadway. Right. A roadway actually travels from one place to another.

Right. Right? Right. And that's how you think. Like with Jackie Mason, it's not like this point, and this point, and this point, and this point. It's a flow.

Right. You know what I'm talking about? The thumb goes like with a flow. Right. It's like this, and like that, but it's not just like you know, like a what do you call? Like a mime, or something like that.

Yeah. You know what I'm talking about, like in the like in the breakdancing? Right. There's not a flow. It's this point and then this point.

Right. You know what I'm talking about? Yeah. It's like, you know, like a jerk. A jerk between one it's either this or this, you know, it's like a jerk.

Right. Those are points. They're not this one is over here and that one is over there.

It's only what? There's a שער that could come out something out of it. A נתיב is like Jackie Mason, you know, like this, and like that, it's a it's a it's a movement, in other words, the whole through thing with the thumb is a movement from one side to another.

Right. From one place to another. It could be from up to down, from down to up, from side to side, on the other hand.

That's what it means on the other hand. On the other hand means from the right to the left. Right. That it could be like this that it's a חסד, it could be like that that it's a גבורה.

So, and this is the basic thing that this is really the thing of דעת really. In other words, the the נ' שערי בינה is really mainly the thing of בינה.

Right. How the brain is in בינה. And really what it says like that חכמה and בינה are תרין ריעין דלא מתפרשין, right? Right. No such thing as a חכמה without a בינה.

So it also says אם אין דעת אין בינה, אם אין בינה אין דעת. Right. Right? Yeah. Because there's no דעת, there's no בינה. If there's no בינה, there's no דעת. There just isn't at all.

You can't have such a thing as a בינה without a דעת. You can't have a thing that you're going to explain some- something to somebody and he's not going to listen to you and he'll understand.

Right. It's not possible. And it's also not possible that you don't know what you're talking about at all and you're going to come up with an explanation.

Right. If there's If there's no דעת, there's no בינה. If there's no בינה, and if there's no explanation, if there's no explanation, there's not going to be any knowledge. You you're not just going to sit and concentrate and knowledge will come.

You can't have a דעת which will will automatically bring about a knowledge by itself just because you're concentrating. Right. That's the whole that's all תועלת of of גויישקייט.

There's no בינה, there's no דעת. So the thing, they all work together, but the thing is there's the thing how the שכל is in בינה, means in חכמה also, which is the front, which the בינה and חכמה, and there's the thing how the שכל is in דעת.

Right. Which is the actual הטיה of the שכל to the actual thing. Which even though, like he said, that it comes out of תבונה, that the actual coming out of the מידות come out of תבונה, but really תבונה is a kind of בינה, like he says in like he said in chapter two over there. And in בינה there is בינה and תבונה. Means תבונה is also בינה.

Right. And really from תבונה also would nothing come out without דעת. Right. It just it says if there's no בינה there's no דעת. However, the thing to come out into something outside of itself is דווקא through תבונה. That's what it explained over there.

So in other words, the התפעלות of the דעת comes דווקא out of תבונה, but it's really the actual coming down into the מידות is not really not from בינה, not from תבונה,

but from דעת. So how come they say it's from בינה or תבונה? Because basically דעת is the מידות. Right. That's what דעת is. דעת is the brain of the מידות actually, which is חסד and גבורה. But it's a brain.

Right. It's it's a brain. It's not a it's not a מידה yet.

So the נ' שערי בינה is still in how it how the brain is in בינה, and the ל\"ב נתיבות is how the brain is in דעת. Right.

But it includes חכמה and בינה. And that's ועל דרך זה יוצאים ל\"ב שבילין על ידי התגלות והתפעלות ההעלם שבמוח ללב. ולכן נקרא בשם לב. That's why it's called a לב.

You say, wait a minute, why is it called a לב? It's called a לב because there's thirty-two נתיבות in the brain? You say, yeah, because the the נ' שערים is the brain how it's a brain.

The לב is how it comes into the לב. Right. That's the whole thing of it is the לב. Means it's it's the דעת.

It's it's the it's the brain how it comes into the heart. Right. The actual התפעלות of what's going to come out of it into the heart.

כמו שמבואר בעץ חיים בטעם שנקרא לב מפני שנתקשרו שם ל\"ב אלקים דאבא שהן ל\"ב שבילין שהן ל\"ב ויאמר אלקים דבינה שמקבל מאבא. And that's the ל\"ב, I think it says the ל\"ב ויאמר אלקים in the creation of the world, which receives from אבא and that's why it's sometimes called ל\"ב נתיבות of חכמה. And חכמה, it's called נתיבות and in בינה, it's called ל\"ב שבילין of בינה. Oh, שבילין, right.

ל\"ב נתיבות חכמה. עיין שם מכל מקום באריכות.

Okay? We we got it up to here, right? Right. Okay, now he's going to continue into a new thing, but first let's go over th- this thing here

in terms of how you think, first of all, and really how the whole reality is apprehended by the brain. Because this describes the whole thing of the brain to you, which the your brain is what sees a world out there.

Brain's Immediate Forward or Backward Decision 24:16

Right. Okay, so first of all, in anything that comes up, your brain has to immediately say is it forward or back?

Is this a logical thing, a שכל'דיק, or it's a an emotive thing? Right.

Like when your wife gets mad at you and she has a reason and a rationality, what do you have to do? The first thing you have to do is you say to yourself, if you're a logical person with forebrains.

If you're an illogical person, you'll just get mad and start shouting back. If you're a logical person with forebrains, you're going to have to first of all say, is it really the logical reason that's bothering her and therefore I'm going to have to look at this logically?

Right. Or is it really that's just covering up and it's really an emotive thing? Right. Like she's coming up with this reason, but the real thing is maybe I didn't bring her flowers for a while. Right.

So, okay, that, now remember, now this fact that you didn't bring her flowers, at this point, it's not an emotion. Right. It's an analysis. Right. It's a pure שכל.

Right. It's a שכל of an emotion. Right. So, so the first thing you have to decide in any kind of a thing is, does it go forward or backwards?

And then you have to decide if it goes right or left. Right.

Right, and then once you place it, once you do that, it's placed now on one of the four points of the square of your brain.

So you know that if it goes forward, it has to be a חכמה or a בינה, and if it goes back, it's either an ענין of חסד or an ענין of גבורה.

Four Levels and Eight Rooms Explained 26:41

Right. Okay, now within each one of those, there's four, there's there's eight rooms. What do you mean eight rooms? There's four, two rooms forward and two rooms back, and then on top of it there's another two rooms forward and two rooms back. Right.

Which means again it's an ענין of is it forward? Within this thing, is it an ענין שכלי or an ענין of emotions? Now, what about up or down? Huh?

We didn't get to up and down yet. Right, okay.

Within this thing you have to know whether it's an ענין of, I mean, you could you could think of up and down first of all.

You can think does this, let's say you placed it in חכמה. It is a thing of חכמה. So he says, is it חכמה going up or חכמה going down?

Right? Right. And then you have, once you say it is חכמה going up, then again you have to say, but within this חכמה going up, is it חכמה, בינה, חסד or גבורה?

Right. Because in חכמה going up can also be those things. Right. But in the חכמה going up, are we talking, within the חכמה going up, would we be talking about the מדות of עתיק?

מדות of עתיק is is is is חכמה going up. Right. It's an intellect going up. The התבוננות on the מדות of עתיק has nothing to do with emotions really. Right. It's a pure thing of התבוננות, but if within that התבוננות can also be a thing of מדות.

I need to flip the tape, hold on. Yeah.