Part 3 · Chapter 32

The Heart's 32 Pathways Explained 0:02

So this is the idea of the heart that is called 32 because the 32 brains are revealed in it. מפני ששרשה בל״ב שבילין, because the source of the heart is in the 32 pathways of בינה, הן ל״ב חדרים, which are these 32 chambers of the brain, שעל ידי דעת שכולל חסד וגבורה מטה אור השכל דחכמה ובינה להתפעלות לחסד וגבורה כלפי זכות או כלפי חוב, that when through the brain of the דעת, which divides into two, חסד and גבורה, a positive and a negative connection to something, a positive and negative association to something,

that turns the light of the intellect of חכמה and בינה to either be excited in a positive or a negative way, חסד and גבורה, to either find merit or to find fault. ונקראים גם כן מדות שבשכל, these are also called the emotions of the intellect, these 32 chambers, שהם בחינת ז׳ תחתונות דבינה, which is the idea of the seven lower מדות of בינה, which is like in ספירת העומר we count the seven מדות of בינה times seven, and that's for the 49 days of ספירת העומר.

Each one corresponds to another brain. Even though we say it's the emotions, but it's the emotions of בינה, it's not just the emotions themselves.

כל אחד כלול מז׳, each one has seven, so 7 x 7, שהם נ׳ שערי בינה. These are the 50 gates of בינה. 7 x 7 is 49 and then the the inner one is the שער הנו״ן, the 50th gate. That's the not the actual חב״ד itself as opposed to the emotions.

Now we explain what the מדות of בינה are in chapter

32 Chambers and the 50 Gates of Bina 1:41

two. והכל ענין אחד, and it's all really one idea, the idea of the 32 chambers and the idea of the נ׳ שערי בינה, רק שנ׳ שערי בינה הוא עדיין בהשגה דבינה, only that the the the 50 gates of בינה is the way it's all still within the understanding of בינה, כמו חסדים המכוסים תוך יסוד אמא וכולי, like the kindnesses that are hidden still within the יסוד of אמא.

It's like a baby that's inside the mother's stomach, that it's still within it within it. So too, like a person can have an intellectual thing that something is good, but it's only in theory. It doesn't come out to anything in actuality yet, like where it stays in the way of בינה and it doesn't yet go to תבונה, like we explain in chapter two about the difference between the emotions of בינה, which is the ז׳ תחתונות of בינה, and the emotions of תבונה, which are already like not just in a theory, but in the practice.

Like this is the difference between learning גמרא and learning סמיכה, learning הלכה, for example. Even though סמיכה is also an intellect, but it's an intellect that relates to action, as opposed to גמרא, when you learn at least the way that people learn it nowadays in ישיבה, it's more like פלפול, if you're learning the theory behind it, you don't really learn how it relates to practice. It's like the difference between pure science and applied science.

Intellect vs Action: Simcha vs Gemara 2:53

ולהבדיל. היינו בחינת התפעלות האהבה שבשכל והשגה, היינו בחינת התפעלות האהבה שבשכל והשגה עדיין,

that means that it's still the excitement and the love of the intellect and the understanding, שנקרא מכוסה ונעלם בהשגה, which is called covered over and hidden within the understanding. In other words, that you didn't actually have a consciously think about the fact that you like it and that it'll be good for you, just that from the way you understand that it's automatically it was understood, but you didn't consciously think, "Hey, that would be really good for me."

Money Example: Intellectual vs Emotional View 4:00

למשל, like let's say a person's thinking about money. There's two different ways you could think about money. You could think about money in like an economics class, where the fact that it's good and that you want it is covered over, cuz you're just dealing with the intellectual aspect of it, of how it works and whatever, or you can be thinking about money in a get-rich-quick tape, where you're thinking about it in terms of what you can do with it and it's more relates to an emotion.

So even though that there is a a recognition that money's a good thing and people want it and that's the whole basis of the economic system and why you're discussing it, but you're not thinking about it in a way that relates to your emotions, or like in law. When you're when when you're studying law, you try to be disinterested, not uninterested. You're supposed to be if you're going to be successful in the class you should be interested, but not you should be disinterested.

It shouldn't you shouldn't feel an emotional connection to the outcome of the case. You should be impartial, objective, impartial. partial. So that, in order to do that, you have to view the thing as an intellectual issue: to what is really going on? What are the issues at hand? What is it, you know, the real meaning of this term when we say ownership, when we say property, when we say liability?

What do those things mean? Where do they extend to? How does it apply? And you're so you're thinking of it all in abstract, intellectual terms, and even though you could come to conclusion that this something is good or something is bad and something's guilty, but that you know, it's it's a little bit removed from an from an emotion. If you'll translate that to a practical case, especially one that's relevant to you, say, "Well, that means that that you don't really own your house."

So then you'll get emotional about it, but that's a different, it's different. ואחר כך, and then afterwards, יוצא לגילוי מכח התפעלות מדת אהבה שבלב. Afterwards, it becomes an emotion of love in the heart. שנקרא ז"א, which is called ז"א. The heart is called זעיר אנפין. התפעלות, yeah, could be either אהבה or יראה, it means any sort of a reaction.

That's what it means. Any sort sort of excitement, reaction, you know, like like anything. Like, you know, they say it could be an agitation, also.

Doesn't have to be a positive excitement, it just means some sort of a response to it.

Emotional, doesn't even have to be emotional response. התפעלות doesn't imply emotions. It imply, I mean, it's that concept of emotion, but it could be intellectual thing is, you know, just any sort of effect that it has on you. ועל דרך זה יוצאים ל"ב שבילין הנ"ל בהתגלות מן התפעלות ההעלם שבמוח ללב.

From Hidden Excitement to the Heart's Light 6:54

So too, the 32 pathways of the mind are revealed from the hidden excitement that's in the mind and they're revealed in the heart. ועל כן נקרא בשם לב, that's why the heart is called לב. כמו שכתוב בעץ חיים, like it says עץ חיים, בטעם שנקרא לב, why is it called the heart, מפני שמתקבצים שם ל"ב אורות דאבא, because there the 32 lights of אבא collect, שהן ל"ב שבילין, which are the 32 paths.

והן ל"ב ויאמר אלקים דבינה שמקבל מאבא. These are the 32 times in the initial story of creation, in בראשית, it says ויאמר אלקים 32 times, that God said the name אלקים, which אלקים represents בינה, which receives from חכמה, which that's the lights of אבא. וכמו שמבואר במקום אחר באריכות, like it's explained elsewhere at length. In other words, like in a person, that all of the different type of excitements and the feelings that they have in their heart, with all the different shades of good and bad and and and in between, and what the way they feel like acting based on that, it's all comes from the mind, and the mind is connected to their consciousness, and it's all based on their inner desire of what they want.

It's all ממש coming from their יחידה straight into their the their heart, what they feel in their heart. And so too, with the way that God runs the world, that whatever type of a relationship is revealed, which are like different emotions, those are all expression of they're all from coming from God's choice, that He's choosing to reveal Himself in that way.

And it goes from the God's inner desire to reveal Himself through the intellect that He chose chooses like a certain way to reveal Himself, and based on that, He assumes different relationships with the world, to express Himself in different ways.