Part 3 · Chapter 26

Inner Desire of Wisdom (פנימיות אור אבא) 0:00

והוא בחינת פנימיות אור אבא. This is the פנימיות of the אור אבא, which means, first of all, that this is the inner desire in חכמה, is the this this pleasure, in other words, that you're thinking about something that you really enjoy. In this case, it's Godliness. Also, that's where you see the real revelation of the person, mainly in the חכמה, is when he's using his חכמה in something that he really loves.

That's also the main the main אור of it is there. Now, I'm not saying the person becomes the חכמה. We're saying that that this is the פנימיות of the אור of the חכמה, is when he really enjoys it. That's the פנימיות of the אור. That's when it receives from the מזלות. When it receives from the מזלות, that's the פנימיות of the אור. That's showing what he really enjoys, his פנימיות, as opposed to when the חיצוניות חכמה, which just shows the חכמה, but not, you know, what he likes.

So you don't see what he's choosing. That's kind of like the difference between the מצוות and the world. The world is like the חיצוניות חכמה, so you see God's wisdom, that he's how he just chose to make it, but you don't see what he chose to represent himself, what he chose to connect himself to, which is like the מצוות. Anyway, so that's the פנימיות אור אבא שהוא פנימיות עתיק יומין, which פנימיות אבא is פנימיות עתיק, so that's the פנימיות of עתיק יומין.

Pleasure of Shabbat and the Three Meals 1:19

It's the inner pleasure. וזה שנאמר, this is what it says: וקראת לשבת עונג, you should call שבת pleasure, or that you should bring pleasure into שבת, because the תענוג is revealed in the חכמה. כמו שמבואר במקום אחר, בענין ג׳ סעודות דשבת באריכות, as explained elsewhere at length about the three סעודות of שבת, how they're like the ענין of the the inner תענוג and everything.

Why three? Well, there's one for חקל תפוחין קדישין, and then there's one for עתיק יומין, and there's one for זעיר אנפין. It's the idea of the, I guess, the גילוי of the תענוג coming into all of those things. I don't know much how it's connected.

ויום טוב נקרא מקרא קודש, and יום טוב is called not קודש, it's only called מקרא קודש. That is only called קודש. That means that it's only like התפשטות of of it. It's not, as opposed to the thing itself. Yeah, it's a lower level. Because שבת, everything, the חכמה goes up. On יום טוב, only the בינה goes up, so the חכמה is still working on שבת. That's why on יום טוב, you're allowed to to do בורר for אוכל נפש and stuff like that.

On שבת, you're not allowed to. Yeah, יום טוב means that it's like when you're analyzing to understand, you know, like analyzing the world to understand it, so you're not just like seeing the Godliness in its purest state. You're trying to understand it in human intellect.

So you're already bringing the idea down into relating to the world already, and so you have to like take things from the world to compare it to and make משלים and order it, see how it appears in different examples.

So that's like the idea of אוכל נפש, that you have to make food to get the sustenance from. You know, you have to take things from the world to to feed the Godliness, you know, like משלים and and things of human intellect. So you're seeing the Godliness, but you're seeing it indirectly. So you need So there's already a thing of coming down from the essential state of the Godliness, and that's the thing of בינה.

Now, also the difference is between שבת and יום טוב, יום טוב has a חומרא over שבת. You know, you know what the חומרא of יום טוב is over שבת? About נולד. נולד is מוקצה on יום טוב, and it's not מוקצה on שבת. Because on יום טוב is the thing of analyzing. So what you want to do is take what you already have and analyze it. But you don't want to deal with new information.

Nolad as Muktza on Yom Tov vs Shabbat 3:16

You don't want to deal with חידושים. That's work for בינה. So נולד is is is מוקצה. On שבת, it's חכמה, which which there that it's not That's that's part of the essence of חכמה is coming up with new things. So נולד is not מוקצה.

Well, you see that יום טוב is a lot more fun than שבת, but it's not as restful. You know, it's like you can carry your ספרים around, and you can make food. You know, it's easier to party on יום טוב than it is on שבת. But שבת has a certain thing of like, you know, you can't worry you don't worry about anything, because you can't deal do anything.

You don't have to think about it worry about anything. You don't have to worry about making food. You don't have to worry about The way it is, that's the way it is, and you just enjoy it the way it is.

יום טוב נקרא מקרא קודש. יום טוב is called מקרא קודש, בחינת שמחה, which is שמחה, cuz the עונג is like the גילוי of קודש directly. שבת is a גילוי of the עונג directly, so it's called עונג, and יום טוב is the התפשטות of which is called שמחה, when it comes into your ישות. So like we explained before in chapter four about how חכמה makes ביטול and בינה makes שמחה.

So that the חכמה makes you have like a ביטול, that you feel like you lose yourself, because you just you have the pleasure, but you have the pleasure from the thing, so you lose your מציאות, and you're feeling its מציאות. You're not feeling yourself, you're feeling the thing.

But but שמחה is when you understand that in your כלים, so you feel that you have it, so you feel that you're on top, you're the boss. So there you have a big שמחה, because you have something that's very big. So that's מקרא קודש, כמו שכתוב, like it says, אם הבנים שמחה, the mother of the children rejoices, because that's the idea of בינה, is when you associate something with something outside of itself.

Smicha vs Bitul in Divine Experience 5:00

That's the idea of מקרא, of calling it, you're calling it a name, or call you know, you're calling this thing, you're connecting it, but you're doing it you're so you're making connection to that essence, but it's really an artificial thing that you're doing.

Applying it would be the week already. You're not even applying it to the week. You're just you're let's say, when you make like it represented by something, you want to find ways to make it, you know, represent it. So it's not the thing itself anymore, but it represents the thing itself.

And that's the idea of human intellect is that you find, make symbols and names and systems and order to represent the idea, but it's not the thing itself anymore.

So that's all called מקראי קודש, that you're calling it קודש, but it's not actually קודש itself, essentially. And that's why on יום טוב we have מצוות that you have to do, whereas on שבת, you don't have any מצוות that you have to do. You just sit there and do nothing.

So we're because on יום טוב we're representing, we want to express our connection to Godliness, which which on שבת is is the point is that we're focusing on that it's an essential thing, you don't have to do anything to show it. It's just there.

Kiddush: Not a Command, But Appreciation 6:17

Well, first of all, you know, you don't have to do קידוש. The the מצוה דאורייתא is not to say קידוש, it's to enjoy things, to have wine and stuff like that. I don't think that the מצוה though is to say the קידוש.

The the מצוה is that you should appreciate that השם made the world and rested on שבת. In other words, that everything has that level of Godliness in it, and you should recognize it, and so you should do it verbally to make yourself conscious of it in like a practical way, to be מקדש the יום.

It's true there are there is a little of things you're supposed to do. You're supposed to have good food and good nice clothes and set everything nice. There's no like real מצוות היום. It's not like, you know, like you have to make a סוכה and have a לולב and אתרוג, and it's not like you have to go, you know, eat מצה and have a whole סדר.

You're just supposed to eat stuff that you like, that you enjoy. Like for example, on שבת, if you if you don't enjoy wine, you're not supposed to have wine. On יום טוב, you have to have wine whether you enjoy it or not, because you can't have שמחה without wine.

Yeah, but it's already it's already not If you already make it that it has to come through a certain way, you already, you know, said this is the way that we're going to represent this thing. So it's out of your hands a little bit already.

In the חכמה, it's kind of like, you know, just be yourself, man. We accept you as you are. That's like חכמה. And the same with the world, you say, you know, the whole point of of of of שבת is to try to get you to stop trying to change things and just enjoy appreciate the way things are. Enjoy the world as it is, you know. God made the world perfect, you don't have to do anything, just enjoy it.

No rules, you know? All the only rule is don't spoil the fun by making you know, just you have to play along with the enjoyment thing, you know, don't ruin the vacation by think don't think about work. That's the only rule here: you have to have fun.

But יום טוב it you already decided that we're playing a certain we're having fun by playing this game, and you have to play by the rules.

So already already יום טוב is already a thing that we're going to show our connection to God by the מצוות of מצה and and סוכה.

All of those מצוות and stuff, though, are special general מצוות that are like showing our essential connection to God and our essential אמונה. Like if you have מצה showing the אמונה, which is why it's flat and without taste, which represents the חכמה.

And the same thing with the סוכה. It's showing that the that even though we're we're doing תורה ומצוות, but we recognize that the תורה ומצוות are not a end in itself. They're just like a temporary thing like the סוכה, and we see through that really we just want to connect to God and do what He wants, and we're just doing this to express that. The point of the ימים טובים is to reconnect and recognize that the things that we do during the week, the מצוות, it's kind of like the intermediate between the חכמה, the שבת, and the week.

So like that the things we do during the week are to see how they are an expression of the חכמה. And that's like the בינה thing.

אם הבנים שמחה, שהוא בבחינת מוחין דאימא שמקבל מאבא, which this is the מוחין of אימא, right? The intellect of בינה, which receives from חכמה. כי השביתה דשבת הוא ב הוא בחכמה, the resting of שבת is in חכמה, גם כן. Even חכמה's resting. דהיינו בפנימיות אבא, בבחינת כח מה, עין דחכמה, which that is the inner part of חכמה, the כח מה, which is the עין of חכמה, קודם שנתפשט ליש בהשגת דבינה, even before before comes into be understood in בינה.

That means that on שבת is the revelation of the כח מה of חכמה, that means you're just perceiving things in their essential state before you can explain them, just taking in as it is, before you interpret and organize and name. Like if you've ever read the book Drawing on the Right Side of the Brain, you ever read that book? It's a very good book. Teaches you how to draw, how to like, you know, art.

Drawing Analogy: Chochma vs Bina Thinking 10:15

Very good book about חכמה and בינה, if you want to learn about חכמה and בינה. So that's the whole point of the book, is it teaches you how to go into חכמה mode of thinking, and that's the secret of drawing. The secret of drawing exactly the way it is is to be able to train yourself to look at it exactly the way it is and think about it exactly the way it is, instead of making names for its parts and drawing the parts that you named.

Like when a person looks at a face, they see eyes, nose, ears, mouth, hair, glasses, neck, forehead, and they draw a symbol for each of those parts.

And so it doesn't look like the actual person, it looks like symbols for a person. But sometimes when you're drawing what you're actually seeing, it doesn't look anything like, especially depending on the angle, it could be all distorted and not, you know, and it doesn't look like what it is, the symbol that you have for it.

So you draw what you see. You have to train yourself to draw what you see and not try to name it. Just look at it as, yeah, lines and shadows and lights and darks and colors, instead of looking at it as eyes and nose. Also, the problem is that when you name it, most of the details don't have names, so then you don't draw them. And that's why it doesn't look right, also.

But when you're just looking at it in an abstract way, as it is, without, you know, naming it and categorizing it, whatever, by doing that, you're automatically picking what you consider important, what you don't consider important, which is why עתיק is revealed in בינה, because what you care about is revealed by what distinctions you're going to make, which affects how you think of things and how you name things, how you talk about things.

Blotch Test: How Bina Reveals Personal Priorities 12:04

It's kind of like the blotch test, that the חכמה really is just this uninterpreted blob that you're just seeing it as it is. And then the interpretation that you give to it is really coming from you, it's not really coming from the thing, because you can interpret it differently and cut it up differently, name differently. It depends on what you consider important, that's what you'll look for and find.

So it's really a way of looking into the person. So that shows you what's important to him, what he's always interested in. And that's the way that בינה reveals the עתיק, reveals the, you know, what he really enjoys.