Part 1 · Chapter 6

And now we're going to start chapter 6, which chapter 6 is really, in a way, a continuation of chapter 5. Right. It's although it's not related to ענינים of חכמה and בינה, it's within each one of בינה and חכמה

Introduction and Continuation of Chapter 6 0:42

there's the בכיה and the חדוה. Let me let me open the book here. והנה ידוע מאמר דבכיה תקיעא בלבאי מסטרא דא וחדוה מסטרא דא. From one side is crying, from one side is happiness. להיות שצריך להקדים בחינת הכנה בנפש לקלוט ידיעת אלקות בהתפשטות דעירן וסייבא וכו׳, there has to be this הכנה. עד שתהא הנפש בחינת כלי מוכן, which means if you don't have this הכנה, you're not a כלי מוכן.

The Need for Preparation (הכנה) of the Soul 1:18

And by the way, in in in our days, like according to what the רבי says, we can really do this לכתחילה אריבער thing. When you start studying, the הכנה will come on its own, and that's in general, even the ענין of עבודת המוחין.

וזה אינו אלא על ידי מציאות ב׳ דברים הללו, בכיה וחדוה. גם שהם ב׳ הפכים, they're two opposites, same like before, the שמחה and the ביטול is two opposites. Right. These are also two opposites. הרי באים כאחד ממש, but they have to come simultaneously, means התבוננות אחת דווקא, in each התבוננות, they should immediately come together.

Right. ובזה נעשה דווקא בחינת הכנה רבה בנפש לקבוע בעצמיותו מכל עשרות פרטים דעירן וסייבא. ואם יחסר אחד מאלה דהיינו זה בלא זה, meaning if he has בכיה without שמחה or שמחה without בכיה, או גם שנדמה לו שיש בלבו משניהם אבל אינם לאמיתתם ולעומקם בנפש כלל, meaning it's just not a deep thing, רק דרך מעבר חיצוניות בעלמא, only an external thing that just like בעלמא means, you know, like just not not actually a deep thing.

Consequences of Missing One Emotional Pole 2:30

Right. הרי זה סימן גמור שלא נקבע בנפשו כלום, it means you really nothing nothing went into the חסידות didn't go into him, רק מרחוק מאד, he's only has it in a very far away way.

כולו וכו׳ ובמעט במעט. Oh yeah, ובמעט דבר המנגד, with a little bit of something going against it, כמו בטרדא גדולה וכו׳ because he'll have a lot of business, you know, like whether with his business or with whatever, you know. Right. או בהרגשת עצמו ליש ביותר or by feeling himself to a real something, ינתק מלבו לגמרי, the whole thing will be totally separate away from him.

וביאור הדברים הנה ידוע דעונג ושמחה הוא בחכמה ובינה. העונג בחכמה, והשמחה בבינה. וזהו ההפרש בין שבת ליום טוב כידוע, that שבת is עונג, it says עונג שבת, and יום טוב is ושמחת בחגך.

Pleasure vs Joy: שבת vs יום טוב 4:00

כי ההשגה בשכל מוליד השמחה שהוא שמחת הנפש, like what we said before, כמו שנאמר אם הבנים שמחה, וידוע שעיקר השמחה דווקא באלקות הוא, that the main thing of the שמחה is דווקא in the אלקות, means not in the explanation. If the שמחה is into the explanation, that's not the real שמחה. Right.

כמו וישמחו בך דווקא, they will be happy דווקא by You.

Which is very strange, by the way. How is that possible?

Because the the שמחה of בינה is דווקא מושג. is into the מושג, the whole The whole thing of of בינה is that it's not into the עצם הדבר. Right. But it's stopped into the explanation. But it makes no difference.

The שמחה is דוקא from the עצם הדבר, so that even when you hear about something, like for instance when you hear that something happened that makes you happy, it's not the explanation that makes you happy, it's the עצם הדבר. Right. Like if, you know, if if if you hear that the Steelers won, you know. Right. And and and the guy tells you, and then he ran and he went to the 10th and he went to the 5th, and he went, then it was a thing and it was, you know, like you hear it on the radio, something like that, Right.

Joy Originates from the Actual Event 5:16

and you're hearing basically from far away. But what you're happy about is about the עצם הדבר, not about the fact that you're hearing the explanation, Right. but the fact that the guy made the made the goal. Right. You know. So, the the same thing over here, that even though you're hearing just an explanation, the actual שמחה comes from the עצם הדבר, from the actual אלוקות. Not only that, the whole ענין of בינה, that even though בינה is into an explanation, the whole ענין of בינה is that you want to understand the actual thing.

Right. Even though you're understanding an explanation, but the רצון of בינה, means כתר of בינה, is דוקא into the actual thing.

And that's one of the reasons why בינה never בינה has no upper limit, and it also has no lower limit. Like there's certain certain of the מדות, I mean actually none of the מדות really have an upper or lower limit, but in a way they do, whereas בינה does not.

Unlimited Scope of בינה 6:54

And not only that, בינה can go up with no limits into both up and down in a way of a יש. Right. That the the thing of בינה, we see even in terms of like like in terms of down, that when בינה goes into the physical reality, it goes into it in a way of a יש till we actually have things like cars and computers.

Right. You know what I'm saying? Right. That's that's from the בינה. Whereas from חכמה it doesn't necessarily go in a way of a יש, because חכמה is a thing of an אין, and it won't necessarily give you a a way to to do actual יש things in the physical reality, whereas בינה does. The analysis of science is what you know, science the the main the main thing of the scientific method Science, and the people think science is a philosophy, it's really a method, it's a methodology.

Right. Which the methodology of science basically is actually עיון. Right. You you take you make a theory, a סברא, then you test it. Right. Just like in like like that's what they do in תלמוד. They make a סברא, they say, "Maybe, you know, maybe it's like this. So how would that apply to that thing?" If let's say I have this סברא, and then they say, "Wait, it seems to work."

And then another guy says, "No, look at this." Right. And he blows up your סברא. Right. You know? So, the same thing with the with science. You come up with a theory, and then you try to test it against the actual facts of reality, and see if things work really according to your theory. That's what a that's what a scientific experiment is. Scientific experiment is you you build up a set of things that will test your theory against actual facts.

Right. So that whole thing, really, the scientific method is a way is a is a thing of עיון. It's a thing of analysis. Right.

Scientific Theory as Unconnected בינה of תֵהוּ 9:06

And that's basically the the scientific theory is one of the expressions of the eighth king of תהו basically. It's a it's a בינה of תהו. It's it's a בינה which is unconnected to God. Right. Yeah, it's a בינה which is unconnected to God, and yet, like they say that the eighth king doesn't die.

And we see that really this the the scientists themselves, even though they started off in the 19th century they were very full of themselves as far as how they disproved that there's a God and stuff like that, but now the more they the more they get into it, the more they see that there seems to be a Controller of the universe. Right.

You know? So, but the basic thing is that the בינה is into the actual thing, like you see that like the בינה into the physical world is into the actual thing. Right.

And the same thing like right now right now, we are just hearing a bunch of explanations, but what we're trying to understand is we're not even really trying to understand

how the world came into being, actually. Right. That's not really what we're trying to understand, that's also a משל. What we're really trying to understand is what God is.

And what we're doing here. That's what חסידות is about.

Okay, well uh ויסמוכו בה דוקא. ולפי הנ״ל שבהשגה

לית מחשבה תפיסא בי, according to what we said in the last chapter, that מחשבה of בינה actually does not catch Him. אדרבא מופלא בהפלאת הערך הנבדל וכו׳.

Right, it's דוקא the thing is very totally separated in a totally wondrous thing, that you see that it's a totally wondrous thing, that it does not make any sense at all.

בהפלאת הערך, and not just that it's wondrous according to our ערך, but it's like totally non- non-comparative to anything we can think of. Right. הנבדל וכו׳, והיינו בבחינת כח מה דחכמה בהעלם כנ״ל. And this

is דוקא in the כח מה of the חכמה that sees, while you're understanding into the בינה, it's not just that, what he is explaining here is that it's not just that when you when you look into the בינה, the בינה itself is also מחייב that there's some details I'm missing here.

Right. But there is more than that that comes out of it. There is a there's an actual thing that comes out of the כח חכמה that you can actually see that there's a wondrous thing, a fantastically wondrous thing that the בינה is not describing.

Right. And that is coming from the כח מה, which comes דוקא from the overview of the whole thing. When you when you take in the overview of the whole thing, you see that all the particulars are missing something. Right. And not only just that you see that it's missing, but you actually have a a a sight of it, like in in the כח חכמה, which is the כח מה, that you see in In other words, you see into the actual מהות of the thing.

That the מהות of this thing is totally נבדל from what the explanation is talking about. Right. This is coming from the כח חכמה. Now Is it in the way of a שלילה? No. The way of a שלילה is in בינה. You know there is deductive logic, inductive logic, and another kind of logic.

Negation (שלילה) vs Understanding 13:04

Okay, but so the השגה of בינה into the thing is in a way of a שלילה, but the השגה or the ראיה of חכמה is ממש like a ראיה of the thing. Is a positive thing, right, that you see.

It comes from the שלילה of בינה. The בינה In other words, the the power of חכמה is awakened from the power of בינה. And where is it awakened from? From the שלילה. That In other words, in בינה, you know, uh, you know what? The there's deductive logic, this that that basically says, this therefore that. Right. You know, there's uh there's you bring up various פרטים, and therefore you can come up with a conclusion.

Right. And that's basically השגות, not of שלילה, of the actual what the conclusion is. Right. השגות השלילה is like, for instance,

uh, like if there's 20 people in the room, and one of them has got a red ball in his pocket, and we know that, mhm, and we check 19 people, and they don't have a red ball in their pocket.

Now, this is almost like deductive logic. It's not a real שלילה. But it still that's the beginning of the explanation of what השגות השלילה is. You don't really know that he has a red ball in his pocket, because he didn't look in his pocket, Well, it must be him, because it's not them.

Deductive Logic Illustrated with Red Ball 14:53

Right. So, the same thing, like for instance, like who's controlling your stomach?

You know that it's not you, because sometimes your stomach goes out of control and you can't put it into control. Right. You know, like for instance, if you're all full, and then somebody brings a fantastic dish that you love, and you want to make yourself hungry, you can't do that. Right. You have nothing to do with your stomach, so you have to say that it must be God who controls my stomach.

Right. But you don't actually have a השגה exactly how God controls your stomach. That's not, that's השגת השלילה.

And in general, השגת השלילה is just מחייב when you look around, like for instance,

you know, when you look around that you come into a palace. Right. This is one of the משלים they give on that there must be a creator to the world. If you come, you look into a palace, and there's a whole bunch of things there with food in the refrigerator, you can't say, "Wow, I wonder how this palace came here out of nothingness in the middle of the forest?

I wonder how many billions of years it took till the stones fell into the shape of a palace?" Right. You say, "What do you mean? What are you talking about?" You have to you have to say that somebody, it's somebody's palace. Right. There's a, what do you call it? A בעל הבית to this בירה. Right. You know, there has to be a בעל הבית to this בירה, but you don't see the בעל הבית.

Right. That's, in a way, השגת השלילה. That's the first level of השגת השלילה. Then another level of השגת השלילה is, and this is the real thing of השגת השלילה, is that you can't figure out what the thing is, but you can figure out what it isn't. Right. That's what the רמב״ם talks about. That's the real thing of השגת השלילה, because the first thing, even though it's השגת השלילה, it's really deductive logic.

It's this, therefore that, because if the 19 If you know for sure, in other words, if you don't know for sure that somebody really has the ball, then you don't know for sure that the 20th guy has the ball in his pocket.

But if I tell you for sure one of them has a ball in his pocket,