End Chapter 43 and Chapter 44 · Part 8 Chapters 34 to End

The other thing is What, beginning of what? What you were just saying. Why, this we finished already. I'm just recapping what what what he said. So, start from the beginning of the recap. No, so that's it. One is the מחשבה, דיבור, ומעשה goes on all the levels.

The Three Levels: Thought, Speech, Action 0:17

And the other one is that that מחשבה of לאה comes out of מחשבה of תבונה, that מחשבה of תבונה is the actual inner thing of the מחשבה שבמחשבה.

And מחשבה of לאה that comes out of it, and it's ממש the same thing really, almost. It's almost impossible to tell the difference between the two of them, but that's called like the דיבור שב דיבור שבמחשבה of מחשבה שבמחשבה. In other words, in מחשבה שבמחשבה there's דיבור שבמחשבה שבמחשבה. So, that's the when the לאה is the לבוש of the actual מחשבה שבמחשבה, meaning the actual מחשבה של שכל, it's really also considered a דיבור, because we're not talking in לאה, we're not really talking about the actual שכל, but we're really talking about the fact that he's talking to himself inside of his head, even though he's not planning to talk it out yet.

And basically also explained that the that מלכות of תבונה is the is the root of מלכות. And that's it. What does it mean over here when it says, ובדרך זה יובן בענין ד' רבתי דאחד שהוא בבחינת מלכות דתבונה שהוא בבחינת אחוריים דאימא? What does that mean exactly? What do you mean? The מלכות of תבונה. מלכות of תבונה is the אחוריים of אימא. אחוריים of of בינה. That's the end.

Like it says in chapter two, that's the whole thing in chapter two. All right. It's only it's only the מדות of בינה. It's only the it's not the actual בינה itself, it's only the התפשטות of בינה. Right, okay. It's not the real פנימיות of בינה. The בינה, in general, בינה is חב״ד of בינה. Right. And it's חב״ד of בינה how it includes also the מדות of בינה in a way of the just that they're intellectual.

And תבונה is basically the מדות of בינה, but not so much the מדות of how the מדות are inside of בינה, but how they're coming out of בינה. In other words, the whole thing of תבונה is דווקא the Application. The application, not the actual understanding itself, but it's אחוריים of it, it's the back of it. Right. That's why it's in the back of the head, the ד'.

Aha. It's on It's it's not the real front of the actual brain. It's the back part of the brain. The תבונה is not the actual front of the בינה, not the פנימיות of the בינה, it's the tail of the בינה. Right. The tail end of the בינה, it's the lower the lower part. You know, like the backside of the בינה, in other words. Right. And it's not the actual ענין of the בינה itself, even though in a way it is.

Not only that, in a way the תבונה reaches higher than the בינה, and all the things you say about it, but nonetheless, really the תבונה is not the real thing of the בינה, and that's why like the Americans, even though in some ways you see that they've reached a much higher heights with תבונה than the Greeks reach reached with בינה, but the the Greek philosophers were high intellectual people.

Right. Why? Because their מדה was בינה. And even though with the מדה of תבונה there was there we see that there's a lot more advancements and stuff like that than with actual בינה itself, that it's true that with that תבונה gets you more, but nonetheless, it's it's not really as It's just a tail. It's, I mean, like you see the the Americans compared to the to Aristotle or something like that.

Or like you see even even their intellectual people, like you see a scientist. A scientist doesn't compare to a Socrates. Right. I mean, they they don't even think about Socrates. I mean, nonetheless, he thought about the nature of reality and stuff like that, and you see, finally, Aristotle finally converted.

Modern Engineer as a 'Graber Mensch' 4:30

But but you see like an an engineer, an American engineer is a גראבער is a גראבער מענטש. A totally גראב. אך היוצא גם כן בענין איך כללות האותיות דמחשבה בחינת עקב ומנעל דפח כולו למעלה למעלה גם ממחשבה עצמית ממחשבה קדומה מחשבתו של מקום דא״ק, אריך, עד מחשבה דז״א בדרך הנ״ל. בפרטיות הענין באדם התחתון, ושורש השרשים דהתחלקות הצירופים באים מלמעלה ממקור ההשגה דבינה עצמה, וכולי. וזהו ענין מאמר סתום ומאמר פתוח, כמו ויאמר אלקים, אלקים is ק״כ צירופים דמחשבה סתימאה שבעצמות ממש.

So אלקים you can put אלקים together 120

different ways, and there is like it goes what is it, 72 and 48, דמחשבה סתימאה שבעצמות ממש נקרא מאמר סתום בעצמות סתימא דכל סתימין, וכולי,

עד רום המעלות. כמו אלקים having barkas. When it says ויאמר אלקים, it's talking about the אלקים in the עצמות. It comes from there. The ויאמר אלקים that it comes later down from אצילות to בריאה really starts higher.

וכמו וכולי, ובחינת אלקים הזה הוא בחינת הצמצום וההסתלקות, that's what אלקים means, כמאמר רז״ל, בתחלה עלה במחשבה לבראות במידת הדין, שהוא שם אלקים, דהיינו בחינת הסתלקות צירופי אותיות דמחשבה התחלקות צירופי אותיות דמחשבה סתימאה. Was it גם כן? גם כן, yeah. כמו לפי תרגום אונקלוס, בראשית בחוכמה, שהוא הרצון הקדום, היינו הרצון שבמחשבה הקדומה, וכולי, נקרא בחינת אלקים בבחינת הצמצום וההתחלקות, ולפי מאמר ז״ל, דבראשית נמי מאמר הוא, that the בראשית itself is also a מאמר, הוא בחינת מאמר סתום דמחשבה סתומה.

אך גם בבחינת מחשבה הפשוטה דעצמות שנאמר, and it really the מחשבה סתומה is a צמצום of the מחשבה הפשוטה actually. דכי ידוע דאלקים אותיות מ״י אל״ה, שהוא בחינת התחלקות, מ״י ברא אל״ה, who created these, like it says lift up your eyes and see who created these. אלקים עילאה, בינה, ומחשבה סתימאה דאריך אנפין וא״ק, וכולי, ואלקים תתאה, בחינת מלכות דתבונה ולאה, וכמו שמבואר בזהר, דל״ב ויאמר אלקים, and it says ויאמר אלקים 32 times, הן ל״ב שבילין דמתפתחן בבינה, וכולם בבחינת מאמר סתום, דדיבור שבמחשבה, that all of these are in a way of a מאמר סתום, שמזה נעשה מחשבה שבדיבור, from the דיבור שבמחשבה then it becomes a מחשבה שבדיבור דמלכות of מלכות, שנקרא מאמר פתוח.

So in other words, the מחשבה is called a מאמר סתום, and the דיבור is called a מאמר פתוח. So כמו שיתבאר בענין בחינת מ״ם סתומה ומ״ם פתוחה, וכולי. This will be explained more later.

ואמנם הנה שורש בחינת ההתחלקות הזאת, so really he was just setting up stuff for a later explanation here, but now he's getting to the actual thing of the chapter, is that even though it's from the התחלקות, but the שורש of this כח ההתחלקות הזאת, אף על פי שהוא בבחינת הצמצום, הנה הוא למעלה מכח ומקור עצם ההשגה, it really comes from higher than בינה, כמו שמבואר בזהר על פסוק קול התור נשמע בארצנו, וכולי, שהוא בחינת קול דבינה שנשמע בבחינת התחלקות צירופים על ידי בחינת ה׳ גבורות מנצפ״ך, וכולי.

That in other words, that the like we said before that the the voice of ז״א is heard in the דיבור through the קול itself, but then it says there's a קלא פנימאה דלא משתמע. There's an inner voice that's not that's not heard, and that's the voice of בינה is not is not heard actually in the voice, but where is it heard? It's heard in the division of the letters in the speech.

Hearing the Voice of Understanding in Letter Divisions 9:43

Yeah. In other words, in the divisions of letters of the speech, that's where you hear the בינה. And that's why like a dog has the emotion you can hear, but בינה the voice of בינה he can't bring into the speech.

Right. Why? Because that comes in the התחלקות צירופי of the אותיות through the ע״י ה׳ מוצאות הפה. What does that mean? שהוא בבוא אור בבחינת הדיבור עלמא דאתגליא. That's and that's when the light of the בינה, the light of the שכל comes into revelation in the דיבור, which is called עלמא דאתגליא, שנקרא ארצנו.

And now, וכנ״ל באריכות ממשל התינוק שאין לו מחשבה בהתחלקות אותיות, כי אם כשידבר. דווקא when he can speak, then his מחשבה can have התחלקות אותיות. ובזמן שיש מצטרף הדיבור מחכמה, because דווקא when there is a מצטרף to the דיבור from the חכמה, מבחינת פנימיות חכמה, אז יש מצטרף לאותיות המחשבה מפנימיות המוח דבינה.

In other words, it's דווקא when the דיבור has a מצטרף, a unification from the פנימיות חכמה means from the כח המשכיל, like the מזל עליון light. That's when the מחשבה has a and you notice like sometimes he says a צירוף, what do you mean a צירוף? He should be saying a חילוק. Right. It seems like he's mixing up, like he says צירוף חילוקי אותיות. What do you mean צירוף חילוקי אותיות?

צירוף means the joining, and חילוק means It's two opposites. It's two opposites. But the thing is that the חילוק comes דווקא from the צירוף.

In other words, the way that the בינה works is דווקא when you have the צירוף of the דיבור from the חכמה,

that if you'll look, you have to look at this,

how you talk. When you talk, it's not like when you think. When you're just thinking and you're not trying to talk,

what you're basically trying to do, even though you're looking at the פנימיות of the חכמה, means you're looking at the נקודה, but the main the main effort is to try to divide it up, to analyze it. Right. You're trying to analyze it into little pieces. When you're thinking about something, when you're thinking like you're trying to figure something out, you basically your main your main thing that you're trying to do in thinking is to break it up.

Right. Okay, now when you're talking, it's not really like that. If you look closely, you have to look very closely, because it's hard to see, because when you're talking You're putting it together. you're just doing talking, but when you're talking, the main thing that you're trying to do is not so much to analyze it, because The analysis has been done. it had to have been already analyzed, otherwise you wouldn't be able to talk.

In other words, you can't talk about something that you didn't already think about. Right. Like you can't talk about something that you totally didn't think about at all.

Right. In other words, that you're doing the analysis right now while you're talking. Right. Because when you're thinking, you can't talk. It's a known thing. When you're ממש thinking deeply, in other words, when you're actually doing a thinking of עיון, you can't talk. Like you see a guy like, you know, the absent-minded professor, you try to talk to him, he can't talk. Right. Not only that, when he's really thinking, you see that when he's really thinking, then, you know, his wife gets mad, how come he's not talking to her, but that's because he's thinking.

Difference Between Speaking and Thinking 13:35

Right. So, when he's thinking, he can't talk. Why? Because he has to do two things, but the main thing, there's two things, there's always There's no חכמה without בינה, there's no בינה without חכמה.

So, when he's thinking, if he loses sight of the point of the חכמה, he won't be able to think anymore. Right. But the main thing he's trying to do is the division of בינה. Right. Because thought comes from בינה. Right. But when he's talking, It's the other way around. it's the other way around. The analysis of בינה had to have been done already earlier.

That's why like, for instance, like when somebody gives a speech, they have to either they have to prepare ahead of time for the speech or else like you say, some people can give a speech like You know like at the drop of a hat, they can just give a speech, like like spontaneously almost, but but it still really was prepared for because they're giving a speech on on subjects that they already know very well, or else it is a speech like like some of these people, you know, that go from from town to town, you know, and give speeches, they probably gave this already 25 times, right?

Or else it's a subject that they really know. About a subject that they totally don't know and then they have to think they won't be able to give a speech. But the התבוננות had to have been done ahead of time in order to talk.

And you see that when a person is talking, it it's it's not that he's trying to analyze the ideas into their separations. He already has them in separations. Right. He's trying to put it together. He's trying to put it together into a coherent speech.

Right. So why? Because the דיבור comes from חכמה. The main thing of דיבור is to put it together in to put the divisions together into the coherent thing.

But nonetheless, it's דוקא the the כח המצרף that gives power to the כח המחלק. In other words, if you wouldn't have the כח המצרף, you wouldn't really have the כח המחלק. Not only that, even Even when you think. Even when you think. Not only that, even the כח המחלק is really has to work together with the כח המצרף because otherwise it's like just like breaking, it's not like really analysis.

Analysis as Deconstruction for Reconstruction 16:38

Right. In other words, analysis means like, you know, when people go to the army and they make you take the gun apart, Right. the the that's analysis, so you'll see all the little pieces. But the thing is that the real analysis is not just to take the gun apart, To put it back together. is to take the gun apart with a point of view of seeing how the pieces fit together.

That's that's really analysis. Right, that's what it's for. It's for taking it apart in order to put it together. Analysis In order to put it together, like to take a clock apart in order to put it together again. That's really analysis. Right, and that's why when you take the the parts you, you know, when they take these guns apart or a clock apart, they put all the pieces in order and, you know, Right, and that analysis is also, right, it's not like just to throw it all over the place.

you don't just throw it all over, but put it into order. Right, not just throwing it all over. You take it and you put this one Okay, this one goes here, and this one goes here. It's like uh it You you take them apart categorically and you categorize them, like 1A, 1B, 1C. Like you break up the idea, okay, 1A, 1B, 1C. You break up the idea like that, like taking a gun apart, you know?

Right. But to just take it apart without putting without having the מצרף, that's breaking. That's not Right. That's not analysis. That's just plain old תוהו. That's just you take it and you break it apart, you blow it up. Right. Like in other words, if you're just going to if you're just going to knock a building down, then you don't have to worry which piece is which, Right.

because you're not going to put it back together again. So you just take a big ball and you knock it down and you don't care what goes where, or you just take a bomb and blow it up. Right, but on the other hand, if you mean to reconstruct it, then you have to keep track of what where everything is. Right, like, you know, people build a סוכה the first year and then when they take it apart they mark like Right, they mark the pieces where they go.

the pieces where they go, like they mark on one side and the other side, "This is 1A, and this is 1A." Yeah. Right. They moved the whole uh the whole London Bridge to Austin, Texas. Yeah. All right, a Texan bought London Bridge and they moved it to to Austin and they re- reconstructed it. Right, so they took it apart, Right. they had to know exactly with each stone where it fits with all the other stones.

Right, so they had to mark it. Right. And that's analysis. Otherwise, they could just take it and put a bomb on it and blow it up, Right. and, you know, nobody cares how it goes back together again.

But that's that's called destruction, that's not called analysis. So so the same thing with the power to break up the the נקודה of חכמה into subdivisions of ideas and those into into further subdivisions, all the way to the paragraphs and the sentences and the words and the letters, Right. it has to be done דוקא with a mind for the צירוף. That's why that's why you call it the צירוף חלוקי אותיות, which sounds kind of weird.

What do you mean the צירוף חלוקי אותיות? Right. The צירוף means the connection, and the חילוק means the division. Right. Why? Because analysis, the analysis of התבוננות has to be done דווקא in a way of to put it back together again. Otherwise, it's not an analysis, it's just a destruction. Right. Okay, so where are we? Yeah, so דבזמן שיש מצטרף הדיבור מכוח לבחינת פנימיות חכמה, אז יש מצטרפות ואותיות מחשבה מפנימיות מקור דבינה.

And that's why he says מצטרף, not מחלק, it should be מחלק, right? Right. But the thing is it's not enough to have a מחלק, you have to have a מצטרף. Right. ודווקא כוח עשיית הצירוף הוא מבחינת מקור דבינה.

אבל גוף הצירופים בפרט אופניהם הרי הוא דווקא מכוון על פי הכוונה שבהשגה בפרט על פי צמצום דמחשבת שכל העיוני,

meaning of the of the divided צירופים שמסדר אופן הצירופים כולו, כנ״ל. In other words, it categorizes the divisions, how they go back together again, that's the whole ענין of analysis.

ובאמת זהו בחינת מ״ם פתוחה. But really, even though like before we said that the בינה is a מ״ם סתומה and the and the דיבור is a מ״ם פתוחה, he says but really there's also in the מ״ם סתומה of בינה, there is really the מ״ם פתוחה.

כי הנה בבינה עצמה יש מ״ם סתומה ומ״ם פתוחה שנקרא מאמר סתום ומאמר פתוח. כי כל מאמר הוא במחשבה דבינה עצמה, but really מאמר does not mean speech, it's דווקא in מחשבה מאמר. והוא ענין ההפרש בין בחינת מקיפין דאימא, שהוא עדיין בבחינת מ״ם סתימה סתומה, שמקיף מכל צד, והוא בריבוע דווקא,

כמו שמבואר בזהר מ״ם דלמרבה המשרה כולו, that they use a end of מ״ם in the middle of the letter, in the middle of the word, right, right, וכמבואר במקום אחר. ובין בחינת הארת המקיף הזה לעשות התחלקות הצירופים על ידי בחינת ה׳ גבורות מנצפ״ך כולו, שהוא ענין מ״ם פתוחה, מאמר פתוח, means between the מקיפין of בינה, that the מקיפין of בינה are square. Square meaning that they sit on the brain, they're not far away.

There's two things in square: one is that it sits right on the brain, that the מקיפין of בינה, in other words, מקיפין of בינה is basically the ענין of what you're thinking about. Right. And that's a מ״ם סתומה. In other words, what you're thinking about, there's in in בינה there's two ענינים: there's a part that you're understanding, and the part that you're actually thinking about means that you don't understand, it's only a מקיף on the בינה.

Right now it's a מקיף on the בינה. But but it's not a round מקיף, it's a square מקיף. Square מקיף means two things: one is that it's sitting like like an apparatus, right, that it's sitting right on the brain, not like a far מקיף, like a round מקיף means that it's totally equidistant from the brain, and your brain doesn't reach it at any point at all, right, it just sees it from far away.

A square מקיף means that it's sitting ממש on the brain, it's ממש like you're almost reaching it. Right. That's one thing with a square מקיף. Another thing with a square מקיף is that it's not equidistant. Right, it has corners. It has corners. Like if you look up at the ceiling, you'll see that there's a part of the ceiling that's on top of you is closer to you than the part of the ceiling that is at at the end of the room.

It's closer to you. Right. And especially if you would be in a room where the ceiling would fit right on your head, so a part of it would actually touch your head and the other part will be farther away.

And that's the thing of the מקיפין of בינה. When you're understanding something, there's a certain part of it that's actually sitting right on your head and going into your brain, and a certain part of it that's farther away, and a certain part of it that's even farther away. Right. And that's why it's called like a end of מ״ם is square, because the מקיפין of בינה are square.

So in the בינה itself, there's two מ״םs. There's there's a open מ״ם, which means the מאמר פתוח, which you can already say that's actually in your מחשבה already, and you can actually think in it, and therefore you can say it.

And then there's the part, and that's the whole thing of בינה, if you're thinking about it, means there's something you don't understand. Right. Otherwise, it wouldn't be בינה, it would be knowledge, you would know it. You know, you wouldn't you wouldn't have to analyze it. Why are you why would you be analyzing it? Right. I mean, why would you be thinking about it in the first place?

If if if you know the whole thing, so you wouldn't have to think about it. It means that there's a part that you don't know, the מקיפים. It's מקיף on your brain. It's it's in a way of a מקיף, which means that it's not totally has nothing to do with your brain, because if it had nothing to do with your brain altogether, you