Part 2 · Chapter 32

The 32 Chambers of the Mind Explained 0:03

Now he's going to get a little bit into the heart, in the heart, דהיינו מל"ב חדרים שבמוח, from the 32 chambers that are in the brain, שנקראים ל"ב שבילין דבינה, which are called the 32 paths of בינה, דמתפתחין, that open up, להיות מוחין לזו"ן וכולי, to be become the brains of זו"ן, to become the the intellect for the emotions. What What is this idea of the 32 chambers of the mind?

כי המוחין נחלקים לד', cause they're into the the intellect, the mind is divided into four parts. Four physically, the brain has four parts to it, and those correspond to the four parts of intellect. So you have the cerebrum and the cerebellum, the cerebral cortex and the the cerebellums. The cerebrum is in the front of the brain, that's like the main thing, and behind it is a is the a smaller brain, which is the cerebellum.

The cerebrum is very apparently two hemispheres, the right and the left brains, that's what people call them, and then the cerebellum is the back brain. So the right and the left brains correspond to חכמה ובינה, חכמה's on the right, בינה's on the left, and the cerebellum in the back corresponds to דעת, including the medulla oblongata. That's the at the back of the cerebellum it it turns into the spinal cord, and that part of the brain is like the intermediary between the brain brain and the nerves in the body.

So that back brain, though, the cerebellum is really also two brains. The brain of דעת really also has two, חסד וגבורה, divides into two, חסד וגבורה, and physically, it really is it's two hemispheres also. Just they're much more tightly they're they're attached much more tightly, and so it looks like one, whereas the cerebrum looks like two because it's it's attached they're like separate, and then they're just attached by this thing in the middle.

Anyway, so which just for the record, all of the middle stuff corresponds to דעת, so that the thing that connects the right and the left hemispheres of the cerebrum of the brain is is part of the brain of דעת, and then the back whole back brain is the brain of דעת, and the medulla oblongata is the brain of דעת, and also the extensions from the middle brain to like the eyes and ears and all the sensory organs are part of the brain of דעת, and all that stuff, it's all it's all part of the brain of דעת, everything in the middle that connects thing.

The medulla oblongata part of דעת, the brain of דעת connects the intellect to the body, and then the cerebellum is the actual thinking of the דעת, and then the there's the דעת עליון that connects חכמה ובינה, and there was all these levels of דעת like we talk about, like אלף and stuff like that. Basically, the brain has four parts. There's the right and the left, and then the back part of the brain there's also two, חסד וגבורה.

So there's חכמה ובינה, and then דעת divides into חסד וגבורה, four brains or four hemispheres, four chambers. וכל אחד יש בו ח' חדרים, and each one of these four brains has eight

chambers. 4 8 32, שהוא ל"ב, which is 32. The reason that each one has eight, which this is the idea of a סוכה, is because each one has the each of these four. So within חכמה, there's חכמה of חכמה, בינה of חכמה, חסד of חכמה, and גבורה of חכמה. And then within each of those four, there's the way it goes up and the way it goes down.

In other words, there's the way that you go into the theory, and then there's the way you go to the application. It's like there's חכמה and there's ישראל סבא, and there's בינה and there's תבונה. So those or it's like if you would have like a סוכה, like a cube, there are four corners on top and four corners on the bottom.

So the four corners on top correspond to יו"ד ק"י וא"ו ק"י. יו"ד is חכמה, ה"א is בינה, וא"ו is חסד, and ה"א is גבורה. And then on the bottom, it corresponds to אל"ף דל"ת נו"ן יו"ד, אדנ-י. That's the idea of the the eight chambers that are in each of the brains, and 8 4 is 32, so really you have 32 brains in your brain. Your brain is made up of 32 main brains, and then each of those divide up more and more

infinitely. So these Whenever you're thinking something, you always have to have these 32 Thirty-two decisions going on. That it starts off, let's say you get a new idea in חכמה, so it starts off as a flash in חכמה of חכמה, and then you have to send it, and this is like the way the brain works. It sends the electroneuronal, you know, chemical signal things go bouncing around from brain to brain.

And so it goes from like the חכמה, and then from that flash right away let's say it will go to בינה, and you'll start to think about it, and then it'll go back and you'll have an emotion towards it, whether you like the idea or not, and then you'll send it back to think about it more, and then it will go down to think of an application for it, and then it will go back up to think more about the source, and it keeps bouncing around like that until it comes out as like a particular train of thought with a particular idea and stuff like that.

When you actually do it, it goes down your spine, but before you actually do it, it has to go to the bottom part of the brain if you're to think about doing it.

Well, there has to be דעת, and there also has to be ישראל סבא ותבונה. You have to think about the חכמה in a have a חכמה for the practical way, and a בינה for the practical.

You have to have both, and then then you can have a practical חסד and a practical גבורה. So you have to have all these things going on in your brain.

So right, so there's eight chambers for each of the four brains, that's 32. והיינו הטעם שנקרא לב, and

this is why your heart is called a heart in Hebrew. Because in Hebrew, the word לב, which means heart, is the is the numerical value of 32, because the heart is the revelation of these 32 brains.

Wonder why the heart? That's what the heart is. The heart is once your brain figures out how, which chamber, what's come for each of these chambers, you experience a different emotion. That's what the heart does, is that it lets you feel which each chamber. That's what it is. Because there's 32 main relationships that you can, intellectual relationships you can have, and each one gives you a different emotional state.

And in in general we divide it up, there's different ways you can divide it up, but like right now we're dividing up into general into 32 main emotional states. And this is by the way a very important, but slight digression, is that this is the idea of that it said a תלמיד חכם has to have an eighth of an eighth of גאווה. שמינית שבשמינית, an eighth of an eighth of גאווה, haughtiness.

The idea of an eighth of an eighth is a sixth an eighth of an eighth is a 64th. Why an eighth of an eighth? So there's different reasons, different explanations, right?

But one of them, which is relates to what we're talking about right now, is that your brain divides into 32 brains, like we just discussed, and then your heart is a revelation of those 32.

But it's expressed in an emotional way. That's the פנימיות of the לב, which the the inner part of the heart is actually called a brain also, that it actually experiences it and you actually understand things by, you know, more fully when you experience it in your heart. Your heart actually lets you take something that you understand intellectually, once you pick which chamber you want to experience, then you stick it in your heart, and then it lets you actually feel what that is like, so it makes you understand it better, because you like experience it as if it's a real thing.

So your heart is actually a brain in in in that inner level. So then you have 64 brains. So it's telling you that if you're a תלמיד חכם, one of those brains, one of those 64 brains has to be in a a brain of גאווה. The other 63 have to be in a way of ענווה, of of humility, of ביטול, but one of them has to be in a way of גאווה, of haughtiness.

Which one? The top one. That in other words, all of these brains are all you understanding and interpreting the תורה, what the תורה said, or what like your רבי said, what your רבי taught you.

But that point that you're starting with of what the תורה said has to be in a way of גאווה, that you can't you have to say that's what it says, and that's the, you know, the truth, and that's and I'm not telling you my opinion. In other words, a person that feels that they can if you your your job should just be to teach and to explain and to interpret, but you should not feel that you have the jurisdiction to in any way compromise that what the תורה says when you're giving it over.

So, you know, if you can try to explain it to a person and make them in, you know, way they'll understand it. But if a person says, you know, wants you to do something against שולחן ערוך, like, you know, let's say somebody wants to convert and they're not according to הלכה It's not, you know, proper. Let's say they said they did convert, but it wasn't a proper conversion, and now they want to marry somebody, you know, like it happens all the times, and they So like sometimes Reform, Conservative especially, they'll, you know, they'll let they'll they'll twist things to the way that they want to make the people want to hear.

So that means if you feel that you're able to, that you're going to start to to compromise on what the שולחן ערוך says, or even if they're not in action, if you're not going to actually like convert somebody, you're just going to not tell them the truth, if somebody asks you, you know, am I Jewish according to הלכה, or somebody asks you, am I allowed to do this according to הלכה, and you you say, well, you know, and you you don't you don't want to tell them the truth, or you try to make it sound different, you just tell them something that's not true, then you're not really teaching the תורה.

Then you're telling them your own ideas, because that means that sometimes you twist it to what they want to hear. So that means that you're not just giving over the תורה. That means that you're so that means you're not a תלמיד חכם anymore.

And that's what's called that says that that a person doesn't have this eighth of an eighth of גאווה, if he doesn't have the גאווה for the תורה, that that's what it says and that's it, and he doesn't, you know, he's not going to compromise it, then he only has 63 brains, cuz he doesn't have the תורה, doesn't have that point, that inner thing. So then 63 is גימטריא גס, which means haughty.

That means that really he's not humble at all, really he's haughty. He's a גס רוח, and he really thinks that he knows and he's just telling you his own wisdom, and he thinks he knows better than God.

And that means that really everything that he has is worthless, and he really doesn't have 63 brains at all, he only has three brains, because it takes away the whole thing that he account was trying to do was to express the whole, you know, that the 64th, and to express with all of his things, and now he lost all that, and he goes back to being a regular stupid person.

That's the חכמה of חכמה, the 32nd one. That corresponds to שער נ, the 32nd שביל corresponds to this the שער נ. That's the level where it's like the עצם thing, where it connects to the thing itself. Everything else is just interpretation. But then there's the thing itself, the fact, you know. That's the level where that's the real fact. Everything else is an explanation of the fact.

Yeah, in other words, that it's that that's the whole thing like what you see like he says that it's like, you know, just the פשט, real straight. That is that's what it says and that's what it means. That's it. Now I'm going to explain it to you, but you have to start off always with that premise. That has to be first, before you start explaining anything. Like there's a רבי told Rabbi Hollander, he came and spoke for us once, that when he he was going to debate with Reform, Conservative rabbis, so he didn't he said he didn't even want to debate with them because he didn't want to make give credence to make it look like he was saying that they are like a legitimate rabbi, that they represent Judaism, cuz then it makes it look like, well, I'm one form of Judaism, they're another form of Judaism, and he didn't want to give them that credence.

He wanted to make, you know, that Orthodox Judaism, it's not like Orthodox Judaism, that's it. It's, you know, if you don't follow what it says in שולחן ערוך, then it's not Judaism.

So the רבי told him what he should do is that the first thing that he should say

that I do not view you as a rabbi, and I do not recognize what you say, and I don't, you know, something like I don't agree with I don't view you as a rabbi, and I don't agree with your your whole religion or whatever, something like that effect, that start off by saying that I totally don't agree with that with you, and I don't give you any type of a credence as a rabbi.

And then now let's if you want to debate, if you now let's talk, because what that's doing is that's setting up that the premise is that this is the fact, this is my position, this is what the תורה says, and now I'm going to try to now discuss it with you and prove it to you.

But that is not up for debate. As soon as you make that up for debate, then it loses the holiness. That's also what the רבי said when they asked him, what's the problem with Reform, Conservative?

He said that the problem is that they yeah, he said everybody makes compromises, but they make the compromises holy. In other words, that you have to say whatever it says in שולחן ערוך is the truth, and that's what every we have to do. Right now you could say, okay, you're not at the level to do everything, and you're not ready to do everything in שולחן ערוך, so start with this: drive to שול on שבת.

Drive, but come to שול at least. So, you know, you could do that. That's a compromise, because you're telling him to start, you know, to not do everything at once, but, you know, you could do that, and you're you're supposed to do that. You're supposed to start slow. But you can't say that that's actually what God wants. God wants you to just be like that, and that's good.

You don't have to you don't have to do anything else. That's the goal. You can't change that fact that the שולחן ערוך really says that you should be doing more, you should be better. You can't take that away. You can't mess that up, you can just not connect it to it. If your your שכל is not connecting to that level, then it's not a proper שכל. That's the thing.

If a if a תלמיד חכם doesn't have that little bit of גאוה, then it shows that he's really not a תלמיד חכם, and he really doesn't have the תורה. That and all of his שכל is just גס. It's just 63.

Then it's not. If it it's not coming if if he doesn't have that גאוה for the תורה, then it's not coming from there. Then it's just his own ideas.

And so then it's גס, it's only 63. That was a slight digression, but that's that's related to this thing.