End Chapter 42 and Chapter 43 · Part 8 Chapters 34 to End

Thought as Combination Before Conceptual Thought 0:00

ואם תשיגנו שבחינת הצירופים עצמם במחשבה על ידי בחינת צמצום דמחשבה עיונית שבה מכל מקום כח ושורש האותיות לצירוף והתחלקות זו הרי הוא למעלה מכח ההשגה שמחשבה עיונית עצמה, it's really higher than the התבוננות itself, שזה הטעם אין התינוק יכול לצרף אותיות במחשבתו עד שיוכל לצרף אותיות הדיבור.

Until he can talk he can't think in words either. גם שמשיג ומבחין מבחין היטב בגוף הענין והדבר כנ"ל, even though he understands very well in the actual whatever it is, ואם כן מה שאמרו דקטן אין לו מחשבה, it doesn't mean he can't think. You say what do you mean, you see that he is thinking. He knows the difference between this and that. היינו בבחינת צירופי אותיות המחשבה דווקא, meaning that he cannot think in words.

לפי ששורשם בא מכח ומקור של המחשבה דהשגה דבינה וכולי וד"ל. וזהו מן הדברים הנפלאים וסתומים, and this is an amazing, wondrous, and hidden thing, למה המחשבה קדמה לדיבור? Why does thought precede speech? הרי הדיבור שורשו בפנימיות ומקור החכמה והמחשבה שורשה בפנימיות ומקור דבינה, שהחכמה נקראת אין ובינה יש וכולי. וכמו שמבואר so the the speech comes from חכמה and the מחשבה comes from בינה, so how come the מחשבה precedes the speech?

Why Thought Comes Before Speech 1:41

וכמו שמבואר במקום אחר בענין דבר ואמרת, דבר ואמרת, שהדיבור גבוה משורשו מאמירה דמחשבה, so the דיבור saying the דיבור first comes before the actual אמירה of מחשבה. וגם מזה עצמו ראיה על מה שאין המחשבה באה בהתחלקות צירופים כי אם בבוא התחלקות הדיבור בתינוק וכולי, and this also proves to you that it's דווקא when you learn to talk that's when you learn to think and not the other way around.

If it was the other way around you'd learn to think first and then you'd learn to talk.

ואף על פי כן ה' גבורות דמחשבה דבינה דווקא שורש לה' גבורות דהתחלקות דדיבור דאימא אוזיפת וכולי. And nonetheless, it's דווקא the division in thought that brings about the division in speech.

וכמו שנאמר כאימא ברתא, that like mother, like daughter, that like the thought that's going to be the speech. ובשורשם הרי הדיבור בחכמה ולכך אבא דווקא יסד ברתא וכולי. וגם מצד שורש הראשון דמחשבה ודיבור כמו שהם קבועים בעצם הנפש הנ"ל ב-ל"ז שמבואר שם ג' מדריגות הנ"ל במחשבה שבגילוי וכולי, הרי גם שם כלול תחילה אותיות המחשבה בעצם הנפש טרם שכלולים אותיות הדיבור שנקרא רוח ממללא.

Even in the עצם of the soul with the היולי letters, the letters of מחשבה precede the letters of speech, which is a totally strange thing. You'd think that up there it would be the other way around, since it's speech that causes thought, but he says even there, the thought precedes,

even though it's called רוח ממללא, not homo sapiens. וכמו שבנפש שבאה בגוף קדמה המחשבה לדיבור ב' שנים, כך בנפש הרוחנית לא נקרא רוח ממללא עד זמן מה, that when the soul is forming, it starts off with letters of thought, and the letters of דיבור come in later, and only then it can be called the full soul which is called a נפש ממללא. והמחשבה כבר יש בה, that it already has thought.

אם לא שכל דבר הגבוה בשורשו בעצמיות יש יותר הוא בא באחרונה יותר, and the reason for this, you you have to say that whatever is higher in its root comes down farther in actuality. שזה נקרא נפש המדברת דווקא נפש המשכלת. That's why the the it's called נפש the נפש המשכלת, the the thinking person is called דווקא the talking person. שזהו בחינת החכמה עצמיות שבה שהוא קודם למחשבה עצמיות שבה, אבל בגילוי בא באחרונה דווקא מטעם ומקום אחר באריכות ודי למבין.

But in revelation, it comes later. So that the the the דיבור, he's saying that the the the real the source of the דיבור is higher than the thought.

And like you see now, it's דווקא the fact that I want to talk to you is why I have to think.

And before you called, I really wasn't thinking about all these things, cuz I wasn't trying to say them.

Even when I was even if I would actually be sitting and thinking about about the ענינים that we were just talking now, it still wouldn't be the same thing, because since I wasn't trying to say them, it didn't really wake up any new letters. And this is the reason why the רבי says that by teaching somebody else, you help yourself a thousand times more. Yeah, the reason why is because you have to say it.

Teaching Others Sharpens Your Own Understanding 6:23

Because now you have to explain it. You have to say it and explain it. You have to say it. Right. So it makes you think. Turns your brain on. Right, and this is also the whole ענין in תלמוד תורה. You have to דווקא say the you have to דווקא say the thing, and also when you say it, you think it clearer. Right.

And when you say it, like for instance, if you're if you're actually learning and you say the words rather than just thinking the words, it's a lot easier to to hold on to the train of thought. Right. Why? Because that's connected directly to the חכמה. It's also the ענין of why it's better to learn בחברותא. Well, yeah, בחברותא because you have to talk it over with the other guy.

So is this also the ענין of why the אייבערשטער דווקא created the world is because it actually brings out it brings it out? Well, yeah, that's the ענין of דיבור. אנא אמלוך. The whole ענין of דיבור and the whole ענין The מלכות. The whole ענין of דיבור is that it brings it out. It brings that Because that's the מלכות, to bring it out to somebody else brings out the inner essence.

Right. And this is a basic thing also, the answer to the מינים about this the symbolic stuff is that the way they're saying, oh, it's just a symbol, as if the symbol is lower than the actual thing.

Symbols Created Before the Events They Represent 8:07

When in reality, it's exactly the opposite. And and also, they have the whole creation backwards

that they think that פסח happened, so therefore we made up symbols for it.

But actually, it was the other way around. The אייבערשטער wanted certain symbols, so therefore he made up פסח for it.

And you see this because they ate מצה before they left. Why would they eat מצה before they left? Cuz it says, why they why are we eating מצה, because they left so fast that they didn't have time for their for for their dough to leaven. They didn't have time for the dough to leaven. They left so fast. So say, okay, that's that's a good that's a good explanation.

But why did they eat it while they were there? That's a good explanation why we eat מצה, but why did they eat מצה?

That means that really the אייבערשטער wanted מצה originally, and that's why he told them, eat מצה, because he wanted to show that what he wanted was the symbol precedes the actual thing.

Not only that, that was the whole thing. Remember what שמולי asked? Right, with the name. That the name, actually, the besides the fact that there's an external name that comes after the actual thing, there's the internal name that makes the thing in the first place.

In other words, and this is the thing that really because they don't do a proper התבוננות. In other words, like they say, what do you mean the name precedes the thing? So say, well, do you have a couch? Do you have a chair? Do you have a table? So, yeah. So those are things. things, right? Says, "Yeah, those are things. They're not symbols."

Says, "Yeah, that's right, and each one of them has a name, like a table. But how did the guy make the table? There's a guy that made a table for you.

In order to make a table, he had to have the name table in his head before he made the table.

If he wouldn't have had the name table in his head, he couldn't have made the table." Like you go to the guy you go to a carpenter, you know, and you say, "Make for me." They say, "What should I make? What do you want me to make?" "Just make it." "You have you have to tell him." So, "What do you mean, what do I want? When you make it, then we'll give it a symbol."

You'll say, "What do you mean? What do you mean when you make it, give it a symbol? What do you mean? How do I know what to make? You have to give me the symbol first, and then I'll know what to make." And that's the thing that the that what it says, also like that תורה קדמה לעולם.

That the words of תורה preceded the world, and the world is made according to them, not the other way around.

Right, it's the same ענין that the פסח was created in order for the מצה. Right. Why? Because מצה is one What מצה is one of the 613 commandments. It means that מצה is one of the אברים דמלכא.

This The 613 commandments are the body of the King, גופא דמלכא.

Which preceded the story of פסח. Yeah. Okay, I got to get going. Okay, good. זיי געזונט. We'll talk tomorrow, אם ירצה השם. All right, be well. Yeah, you be well. Bye. Bye. Okay, the tape is rolling. You ready? Yep. Uh מ"ג. ומכל הנ״ל יובן ג״כ הנמשל למעלה, בהתבוננות כמה פרטים בהשתלשלות מלמעלה למעלה עד למטה מטה, וכולל כולם בכלל אל מקור הראשון, שהוא כאשר עלה במחשבה פשוטה כולו בעצמות א״ס ב״ה שלפני הצמצום, שכולל מכל מדרגות מחשבה דיבור מעשה, שבמחשבה הנ״ל ובבחינת מעשה שבמחשבה עצמית שבעצמות מהעצמות ממש.

וכמו ענין סוף מעשה שעלה במחשבה תחילה. וזהו לא כלשון הרמב״ם בידיעת עצמו יודע את הכל, אלא מה שיודע את כל ההשתלשלות דאבי״ע בידיעה שחוץ ממנו,

היינו בחינת עשייה שבמחשבה כמו שחושב בציור דבר נבדל, אע״פ שאינו הדבר חוץ וכו׳. So what he's saying He's not arguing with the רמב״ם here, by the way.

He's saying that basically the אייבערשטער had a מחשבה of the world as if the world is a separate thing.

Although, this is not not necessarily really other than what the רמב״ם is saying. Except what the רמב״ם is saying, and and that's like usually in עץ, is that when a person in in the מחשבה פשוטה we usually say that it's not really the actual house, but it's really himself.

It's really his תענוג that he's thinking of. But what he says is no, the אייבערשטער actually thought of the actual house.

Because it's it's a different thing. That's why he's saying that it's not not just it It doesn't mean that it's it's different from the רמב״ם.

What it means is, it's not just like the רמב״ם. In other words, when a person thinks of a chair, before he thinks of it, he really doesn't think of a chair. He thinks of sitting.

But that's a different thing because it's not really literally the actual chair that comes out of his sitting because he's going to go and look around and and find a chair that somebody actually designed.

Now the guy who designed it, had to design an actual chair and think not only of the the the comfort of the sitter, but of the actual chair.

You know, like like in terms of which nuts will go where, which which the which the sitter didn't think about. In other words, even when he's sitting in it, he's not he's not really thinking at all about the fact that there are certain nuts and bolts and pieces of wood or whatever that are making up the chair. But the The designer did have to think about it, and he he had to think about it as a chair, something separate from the actual sitting.

And this is what he's saying, that when the אייבערשטער thought of the world, he didn't just think about it in terms of the fact that he's going to have a דירה בתחתונים, but he thought of it in terms of designing an external thing all the way down to its last detail, the last nut and bolt. The אייבערשטער had to think of it in a way of of like like you think of an external thing, of putting something together.

And and even though he says, and even though there is nothing really outside of him, but he had a thought of as if he was making together an outside of him, meaning that it's not just like automatically

happened. But the אייבערשטער had to design every little tiny detail of the world. So like, for instance, you know, like they they they have these shows on the wonders of nature.

So the thing is, is, "Oh, mother nature is so wondrous," as if like it somehow happens by this mother nature that's doing it. And if you tell them, "Well, wait a minute, so who's this mother nature? She must be a very great genius." They'll tell you, "Well, there's no really mother nature."

So you'd say, "Well, so what do you mean? So how does it happen?"

So they'll come up with things like, "Oh, the natural selection," and things like that, which basically what they're saying is it happens naturally, that it's inherent in the actual natural universe to come out like that, you know. But even if you say, "Well, it took billions of years," you say, "Well, I mean, I mean, I don't care how many billions of years you're going to you're going to wait, certain things are not going to happen if they're not inherent in in in in like, for instance, like let's say I'll tell, well, well does that mean, let's say, if we wait a certain amount of billions of years, sooner or later, they'll evolve a light ray that that goes around and round instead of straight?"

They say, "No, that's not possible, because it's not inherent in nature. The light's not going to evolve into a..." "So why not? They'll It'll mutate."

"No, that can't happen." So you say, "Well, that means that whatever you're saying took millions of years, so you're saying that it's inherent within nature for it to happen, and it just sort of happens automatically."

But really, what he's saying here is, no, it doesn't happen. There's nothing that happens automatically. Anything that happens, really, the final bottom line is is the אייבערשטער had to design

every little piece of it, the same like in a a ספר of a ספר of a סיפור, or like in a painting. Like in a painting, the fact that the leaf grows out of the branch is not really natural. The painter had to paint a leaf, and the painter had to paint a branch, and the painter had to paint the earth.

And it's not just that naturally the tree in the painting, well, they'll say, "Well, how did that tree get into the painting?" Well, they'll say, "What do you mean, how did the tree? You see the sun is up in the sky, you see the ground is below, and it must have rained a little bit before in the painting, and that's how the tree grew in the painting."

What do you mean? It's not possible. It doesn't work like that in a painting. So what he's saying is that the same like we say, well, the only way that it happened is that the artist had to do it. And it's not that it was automatic, he just thought of a painting and then, poof, the painting came up. He said, "Well, let's have a painting of like a beautiful scene with a house, and a tree, and a little kid running around."

And, poof, it happened. No, he had to like even with the kid, he didn't he didn't paint the kid, he had to think of the kid, but then he had to think of it, in other words, first of all, he thought of it in terms of himself. In other words, this scene came out of a תענוג that he had within himself for a certain thing, like for that scene, that emotion of it like a house, and a tree, and a little kid running around.

But then finally, he had to sit down there, and every stroke of the pen pen and brush that you see on that canvas had to be put on there technically, in a technical fashion, not in an emotional fashion, even though it brings out an emotion, but it had to be put on there technically.

And that's what he's basically saying here, that the מחשבה for עשייה, like you said, remember the the מחשבה מחשבה דיבור מעשה of מחשבה? Yeah. So the מחשבה of עשייה is like when you think how to do a certain thing.

Right. Right, like if you think, well, I would like to make a a a thing like, let's say,

like a piece of clothing, I want to make one, or I want to build a little contraption, or I want to weave a basket.

So, you think, so how should I do it? Well, I'll need these and these materials,

and then what kind of weave should I use, etcetera, you know? Right. You have to figure out what your materials are, how it will get weaved together, which, by the way, the the universe is sort of like a weave in a way.

That's what That's why one of the מלאכות is is is weaving. You know, when you make a שתי וערב. Right. And now they're starting to find out like the the more subatomic particles, you know, that they they had it down to the quarks already. Right. Now they're coming up, I don't know if you've heard, with string theory. Yeah, the string theory.

Yeah. String theory is is even smaller things, and they seem to be Now, now they're coming up with 11 dimensions. They don't realize there's more than 11 dimensions. There's as many dimensions as the אייבערשטער wants there to be. And and basically, these strings are like they weave into the these like almost like origamis or something like that.

And and collapse and and they they sort of collapse on themselves in 11 dimensions or something like that, and they weave up into the subatomic particles.

And apparently, like in time also there's strings. It all comes out of strings.

So basically, the thing is that in order to make the worlds, the אייבערשטער has to actually

place each little dot, each little quark, each little atom and the stuff they're making also. In other words, like when you see a painting, there's nothing on that painting that wasn't put on there. Right. Didn't The tree didn't just grow by itself like that, so, well, how did such a big see there, look at that beautiful big peach tree? How did it get there? What do you mean how did it get there?

A seed was in the ground, and it grew. What are you talking about? It it can't have a seed in the ground grows on a painting.

The artist had to put it there. Everything there like every little piece there, it's not that the artist painted a seed Right. and then the seed grew.

And the same thing like in a cartoon. In a cartoon, you know, you're seeing a cartoon like Jack and the Beanstalk. In in a cartoon, he puts the thing in the ground, and then what's so funny? I mean, it's a miracle. It's growing so fast. What are you talking about it's a miracle? Whatever the artist puts, it'll grow whatever way It doesn't have to grow, because each painting each piece painting it.

Right. Every frame is painted. Every frame is painted. And the the basic thing is that, you know, that not nothing is there without it without the guy knowing exactly where it was and putting it there. So, that's what he's saying. This is this מחשבה that he's talking about is not the מחשבה that he's thinking of himself, how he's going to sit in the house, but is he's actually thinking of how exactly to make the house, what materials he's going to need Right.

like nails, and then he has to think down all the way to this nail will go here, because like see it's even It has really even more intricate than what we think about, because like when when you build a house, you don't have to really call the name the the the nails by name.

Right. You just buy a box of nails, and then when you're ready to bang a a stud up into another stud, you just take one of those nails and you bang it in. Right. The way the world is made is not like that. Right. Each nail has to have a name. Right. And each stud has a name. And if you put the wrong nail in the wrong stud, the whole house will fall apart.

Right. You know what I'm saying? Yeah. That like the the stars, it says לכולם שמות יקרא, it's not that just he put a bunch of stars out there.

Each star has a name. Right. And it has to be in that exact location. If you take that location out, a whole catastrophe could happen. Like what it says that at the מבול, one of the מפרשים says that he took two stars out of some מזל, Right. and that's what caused the flood. The אייבערשטער removed two stars out.

What are you talking about? What do you mean he removed two stars out? And also, how would that, you know, the stars, those stars are like

thousands or millions of light years away, well, how would that affect on Earth? He says, "Yeah, you that's what you think. You don't understand how it works. The אייבערשטער knows exactly how it works."

He knew if you if you take those two stars out, it'll make a מבול over here. Right. You know, so that every little thing, that the stars are called by name.

Every star has a name. Right. And the אייבערשטער knows which star is which and which one is supposed to do which, and inside of them it's what kind of star it is and what gravitational pulls it has, and it's all very exact.

Right. So that it's like And that goes to the finest detail of the finest atom. Right. And and not only that, the atoms also

are not interchangeable. Right. They have names. You know, there's חיימי and שלוימי, you know. Right. And and the basic thing like also in science, the way they figure it out is there's like this mass of electrons, and they just fly all around.

Electrons Not Interchangeable in Precise Locations 26:48

You know, and they're sort of like interchangeable. It doesn't matter which one is where. But it's not really true. Right. Like if the like for instance like you say like like what if like right now electron חיימי, who's in your room over there, there's a whole bunch of electrons, and electron חיימי is flying around your room someplace. Right. And over here in in the place there's electron שלוימי.

Right. What if we would be able to take חיימי and put him here and שלוימי and put him there? Right. It wouldn't change nothing because the electric charge would still be the same. Right. This is an electron and that's an electron.

But actually that's not true. חיימי has to be there in that exact location, and שלוימי has to be here in this exact location. Right. Otherwise the whole mathematics of the universe would change and the whole thing could collapse. Right. And you say, "What are you talking about? Because you changed two electrons?" You yeah, the whole universe would just collapse on itself because the math would be wrong.

String Theory Suggests a Universal Numerical Formula 28:13

Right. You know, like that's one of the things they're coming up with string theory. Basically, one of the things that they they don't know what it is, but it's it's becoming evident from it that the whole entire universe could be

represented with a single numerical formula. Right. And by the way, of course we know that a name is a number. Right. Like you know the names הוי״ה, there's ע״ב, ס״ג, מ״ה, ב״ן.

Right. 72, 45 sorry, 63, 45, and 52. Right. You say the name, you say, "What? The name of 52? What do you mean the name of 52? What does 52 have to do with a name?" What do you mean? Because a name is made up of letters and those are numbers. Right. They're mathematical formulas. Right. That's what it says, that the whole world is the whole עולם הבא is is made from the יו״ד, I mean the whole heavens is made from the יו״ד and the whole earth is made from the from the ה״א.

Creation Modeled from the Letter Yud and Aleph 29:15

Right. Which is just a part of the mathematical formula because the whole יו״ד ק״א וא״ו ק״א includes, that's the name that includes everything in it.

It's like a mathematical formula that breaks up like that's the whole thing with the ראשי ערים and all that stuff. It breaks down into תמורות and and and חילופים and מילויים, and the מילויים have מילויים.

Formula Breaks Into Cities, Transformations, Exchanges, Fillings 29:48

You know. And the whole thing is can be symbolized into that one name, י-ק-ו-ק. Hold on a second. Hold on. Yeah.