Learning From G-d How to Create Space | Heichaltzu #14

Okay, welcome back, so uh this week we're still going to continue this base in our sham. And then after that we're going to go to what is Shoshana. A tishrei Shoshana Mima. We know that. Today's sheet is dedicated by Joseph Markov in honor and in the merit of Fredel Basara and Aaron Halevi Ben Sarah. May Hashem bless them with a shlema complete and speedy recovery with many, many more good, long, happy, healthy years filled with joy and and health and prosperity. I wish you a tovis. Amen. Can you hear that soon? Class is also dedicated by Ryan Newby in the merit of all those who are wandering in darkness that they too can find meaning and direction in the wisdom of the sages. Amen. That's a beautiful blessing. Including myself. Everybody thanks you, Ryan. And also dedicated to our friend Adam Ben Sarah for a complete and speedy recovery. A for shlema, he's with us online. Adam hasn't been here for a while. Everybody says that Adam that they miss you. I also miss you. We hope to see you back very soon. You should have a craver and a shlema and a shana tovis. Okay. We're going to have base base page chapter 22 dollars. Let me just summarize one point, one major point, two major points that we have been exploring. The first one was delving in to the nature of unity which includes diversity and differentiation. Which some people could think is conflict. It could be it could be conflict. It could be seen as conflict. But really he says it's a deeper form of unity. And in its source, he says it's the two names of you can get a look at him. Look at him it's plural. It represents the diversity of creation the pile of it. The divine energy that sustains the individuated characteristics of every created being on all levels in the physical world and the spiritual world within the physical world itself all of the different species and categories and really every creature that has its own unique chemistry DNA. But that itself comes from you to give up again. But we're looking at the source of it. But we're looking at him. The the whole creation the name of him is used because the happens to him through the name of him and that's why it's individuated. But I'm always never alone. This 10 different utterances, 10 different statements through which creation happened. When you say 10 those 10 are the sources. But from those 10 as we know came literally endless diversity. At least endless in our vocabulary. Because those are all the 22 letters of base. And you have the roof in the configurations of letters which create all of the differences between one created being another created being. But the source from that is you to give up again. You to give up again name of Hashem is my soul Hashem came in and Hashem hot. And what does that mean? It doesn't mean that you to give up again everything is one. And then suddenly everything is different and the two names have no connection. We say Hashem who came. The way we define it, we call it Hashem and we call it him. Because a name by definition is the way we perceive it, we define it. So we call it Hashem, we call it him. And it's it's Hashem who came, it's one. In other words, not really two names. We give it two names cuz that's how our vocabulary is limited. So we give it two names cuz it's two it can it's it's perceived as two experiences. But really Hashem came. And what does that mean practically? It means he said that in the source of oneness you have all of the diversity as well because undefined the undefined reality of of infinity is not defined by it being undefined. That's also a definition. It's not defined by being unlimited. That's also a definition. There's a famous safer in Kabbalah it's called the Kodesh. It was written by a Judah may have been God by in the 1400s. He was from Spain. So he writes he has an expression there. And so if you can share the belief that you can believe she might have been able to believe that you can believe this. In other words, as much as you talk to say Hashem is infinite, unlimited if it's only unlimited that's a very big limitation. So unlimitedness includes also the ability to be limited or or in other words, the ability to be defined. But over there it's not a contradiction. All the diversity is part of the oneness because it comes from a place that's deeper than definition. So the undefined and the defined completely become one. The way it trickles down into a defined creation is shama and shama came. Shama represents the in the year within the differentiation and shama represents the diversity of the year. And that's the only real type of unity because it's a unity that includes all of the aspects of creation. It's not a unity that that has to reject or repress or deny. And in every person it's that way. The way that the explanation is not just an abstract explanation in a and philosophy spiritual philosophy. It's a very practical idea because in every relationship it means that the differences between people are not what threaten the relationship. That's actually what can create the real the authenticity of the relationship. In very practical words say for example in a friendship or in any relationship in a business relationship. The most obvious is obviously in an intimate relationship for example marriage. So there's no question that generally speaking each spouse has a different personality. Right? That's that's how God made the world. People are different. Even from the same gender. Certainly from different genders, different natures. There's different natures and genders but also every individual, every man, every woman they have their own their own authentic identity. And sometimes there's this frustration, you know, can you be like me? Can you just see it my way? Can you think like me? Can you can you operate like me, function like me, right? But everybody knows that's a that's not going to be materialized so fast. Very good. You hear two partners who always agree with each other, one is useless. So for some people it could be a source of tremendous suffering or or at least contention or discord and we know that's how it is. It's called this. The opposite of shalom, the opposite of peace. What we're introducing here is though a deeper perspective. And that is it's not just be nice and be tolerant. That's also a good idea. It's not just compromise, make that's also a very good idea. But it's much deeper than that. That's all just be a gentleman, be nice, compromise put a zipper on your lips. Okay, that's sometimes that's good advice. Maybe not always but sometimes it's good advice. So you have to stick it. Yeah. Wise person knows how to be quiet. You don't always have to say what you think. But there's something much, much deeper and something that that's missing in the conversation and that's why it's missing the tickle, it's missing the healing. And that is it's precisely through our disagreements that we can actually connect. Because it's our disagreements that allow every one of us to truly create space and appreciate and learn about the other. You understand what I'm saying? And that's the idea. That becomes a source of Hashem who came. It's not just a a some random mistake. Hashem who came. You have to be able to see the differentiation and the diversity with different glasses from a different perspective. Now that takes work and it's it's vulnerable. For example, in a relationship between two people, what would that look like? It would look like if if we never I don't want to use the word fight, but let's use the word fight. If we never get into a fight, I'm just using a blunt word, but you understand the point. It just helps people understand it better. If we never get into a fight, we never connect. Cuz it means one of two things. It means that that part, we're both gentlemen, so we don't go there. So that part never connects. We only talk about the 30% the 20% the 10% the 40% where we agree on. What about the other 50%? I'm not married to you over there. And you see that sometimes. Very civil people, but half of them is not married to each other. Because if they do get married in that part, it's going to be a third world war. Nobody wants third world war. We already had two world wars. Right? We don't need another Russia and Ukraine monster in our house. Zelenskyy and Putin. I'm not going to say who's Putin and who's Zelenskyy. That you'll ask your mother and them. To make uh the the the sack that Slava Ukraina. Huh? So sometimes people do that. So yeah, you see it probably in your office. People come in, they're very nice. But half of them are not married to each other. They can't be. So you say, "We get along very well." Yeah, the part of me and the part of you that get along is not who I am. It's not who you are. So it's fine. People do it. And you know what? It sometimes it's better than outright conflict and combat and screaming at least on some some level. But on another level, it's also poisonous. It's also tragic because there's a very deep disconnect. There's a very deep Then you have the other extreme. The other extreme is all of us are married to each other and there's fireworks. I'm in and you're in all the way and there's constant fireworks and explosions in one form or another form. That's another form. Another way is, and it's just an extension of this is, people start forgetting about certain parts of themselves. I was once in a Shabbaton in Florida. So it was Friday night. There was a dinner there. So there was a couple celebrating their 60th anniversary. Okay. He says there's no stream. Okay. It's the small. I don't know why. So I was uh I was uh I said I was at a Shabbaton there. There was a couple celebrating there. I think it was their 60th anniversary. So I asked the husband, Huh? Yeah. Yeah, okay. So I asked him how you know, 60 years and you're both smiling. So he tells me in front of his wife, he says, "Yeah, I was half blind and half deaf for 60 years." So 50% of the things I didn't see and the other 50% of the things I didn't hear. I'm like I'm thinking to myself. So I turned to, you know, says, "Great." I turned to her and I say, "And what's your secret?" She says, "I was completely blind and completely deaf." I said, "Ah." I told him I won't start up with your wife. She said, "I wasn't partially blind and deaf. I was absolutely completely. I saw nothing. I heard nothing." It was humor, but there's a message over there. In other words, if I turn off my ability to see, my ability to hear, so whether it looks like I'm a gentleman or sometimes it's repressed. Yeah, I told you once there's a t-shirt, I'm easy to get along with once you learn to worship me. So there could be deep unity, but it's by definition not deep. And that's the idea that real needs to include his It needs to permeate. Stuff It needs to penetrate our differences. Because it's now it's now there's there's a third perspective. And what is it? There could be peace because we're not really connecting. All of us are not connecting. There could be war because we're trying to connect. And then there's a third element. And that's what we're talking about that that We say every morning. The 13th method method of learning the 13th method that says I am a man. The says that the 13 I am a man means the 13 are connected the 13 the 13 principles of faith. You can say I am a man from the the 13 I am a man means corresponds to the I am a man. In it says that it corresponds to the I am a man I am a man. The 13 attributes of compassion. I once saw the says The only way you can expound is if you cultivate it all the 13 inside of you. Somebody who cultivated I am a man in their own life. Now you could explain Now you can understand it. Each one is a It's not I am an intellectual way of interpreting it. So what's the 13th? The last one? Two that that that collide. They deny each other. Good said. So what do you need it for? could have written the There shouldn't be two that that that collide with each other. You don't need a solution. I don't need a mediator. Don't fight and don't bring in somebody else. The answer is if there's no that that you're missing something fundamental. They're not really connecting. Because each is bringing out a certain truth in its full glory in its full beauty. But the other brings out an opposite truth in its full glory. So they're that that So if you don't have that, you're missing something very real. Now you need that that should say, "You know what? The two can actually work together." But that needs a That's transcendence. That's a third component. That's the that that that Practically again, what does this mean? It means that in the places where we're different, that's where we need to and that's where we can really really connect. That's where you connect to me and I connect to you. Because that's what makes you you and what makes me me. The part that makes me you and you me, that's not a to connect. You understand? It's the part that makes me me. Where I am lonely. Where I am alone. Where I am I. Like the said, right? I am I and you are you. The the the that Huh? Works better in Yiddish. But I think that wrote a book. Now if I am I because you are you, you are you because I am I. I am not I. You are not you. If I am I because I am I, and you are you because you are you. I am I and you are you. Now we can begin to talk. But what does this really mean? What it really means is are you connecting to me? To me, to my isolation. To my individual I am I I am I. The I am I I am I. The I am I I am I. I am I I am I I am I I am I I am I I am I. Can your wife take you out from your place of I am I? Can you take her out of her place of I am Oh, after that after I am I, who's your I am The part that the 20% that we agree on that we should go out we should go away for that. If you can agree on that, it's good. Or you should go into to Miami because I hate. Right? That's not my I am My I am I is where I'm alone. I'm I am I and you're alone. And if we're then we're going to disagree, that's why I'm I am Oh. If if I can create space for that and you can create space for that with respect and then even grow from the experience, that's where unity happens. That's where you're taken out of your loneliness. You're toifes. So, people avoid Somebody once told me, "I avoid conflict like the plague." It sounds beautiful, but it can also be very misleading. Avoiding conflict like the plague doesn't mean there's real unity. It just means I become blind and I become deaf. You pick up your hands and you say, "Gei handle mit dem." You know that feeling? Gei handle. Gei gei. Gei handle mit dem. A such achdus or some chaya. Ich macht. You're frustrated. You're angry. You're cut off. You amputated a part of yourself or part of the other self. That's the That's the havana here. Just to bring it down in a very practical way. The Hashem who Elokim that the shorish of his chaukus is also in Hashem. It's not like your loneliness is evil. Your differences are bad. But this is very It's a very vulnerable process. For two reasons. First of all, to expose your levadoi is very scary. It's easy to talk to you about things that everybody that you agree with. That's not a big deal, right? To expose levadoi, it's it's scary. I have to be able to be comfortable with it. That's number one. And number two, I don't know what the response is going to be. So, it can also It can be even scarier. You know, once that comes out, you know, are you going to look at me and say you're a monster? I'm out. Or are you going to go like this? Yiyush, despair. Or are you going to be able to embrace it and make space for it? This toifes. This is This is the important stuff. Very important. It's a very scary place. That's why we don't want to go there. Huh? Right. Synergy, right. Synergy. Yeah. So, if we're just talking an inyan, you know, even politics, you see what happened in America from people having different opinions. Look what happened in the United States. Right? How many families people I get emails my sister stopped speaking to me after she learned that I voted for Plony Almany. You voted for somebody I can't talk to you anymore. Why? Cuz you're a criminal, you're a meshuggener, you're a terrorist, you're a tzeiya, and you're a psychopath, too. Cuz you voted for Plony Almany. But you could understand people disagree about different things different When it comes to a personal relationship, over there it's much more vulnerable. I'm not disagreeing about an inyan, a sugya, a question in halacha, how to teitch a gemara, how to teitch a tosfos. Right? It's It's It's me. It's levadoi. That's vulnerable. It's It's It's It's naked. We learn shabbos the gemara says in Sanhedrin, a melech ein ro'eh oso k'shehu arom. You're not allowed to see a king when he's without clothes. Why? It's a very vulnerable state. He's not the same melech anymore. It says the melech, a king, you're not supposed to see him in the beis hamikdash and in the mikvah, in the bathing out when he takes a shower without clothes. Not Not because the melech doesn't take off his clothes. Everybody knows a melech geht in beis hakisei like everybody else. But over there you're not a melech anymore. You know, you're one of You're one of the boys. You know, in the shvitz, everybody's one of the So, the And the melech has to be a melech. He has to remain a melech. There's a certain element of malchus. When I strip from my garments, I'm not a melech anymore. I'm vulnerable. It's It's vulnerable to be vulnerable. That was brilliant, no? It's very vulnerable. It's scary. First of all, I have to be able to to to know it in myself. And I have to be ready for your reaction. I don't know what your reaction is going to be. It's risky. It's taking risks. But over there, that's where achdus happens. That's where unity happens. A unity that includes the differences. It doesn't deny them. It includes them. On the contrary, it's created from them. That's Hashem who Elokim, the way it's translated in the avodah and daily life of a person. And to explain And to explain this more in its source, how the two really are one, even though they come out in two opposite siurim, cuz really they're one, because in the shorish, in the shorish, in the source, in Hashem, the infinite and the finite or the unity and the diversity are really one, because paradoxes are not paradoxes over there, because true infinity can include paradoxes and they're both one. The way they come out in the world is as paradox, and that shneim shulchanos zeh zeh. So, if you wouldn't have shneim shulchanos zeh zeh, you're not going to help. You're not going to help the situation. You're missing something fundamental. You're missing two extremes. Yeah, you're missing one of them. So, you need the shneim shulchanos zeh zeh. In simple terms, you need the conflict. You need the machlokes zeh zeh. That's what allows the two psukim to really connect. But only if you have the kesser shel shlishi. If not, it's fireworks. So, the 13th principle is a very deep middah. It's not just a principle. This is a middah in life of today when you say to Reb Shmuel Maimon, "How am I going to approach conflict today?" Now, I have to just identify how hard it is, because if you expose your levadoi, often what I'm feeling is that it's threatening me. It's threatening me. And because it's threatening me, or it means that you don't like me and you're so different than me and you don't have a place for me. So, what do I do? Either I run away or I attack. They call it, right? Fight or flight. What is that? What is that? Either I attack. So, what do you do when I attack? Either you run away. So, there's no levadoi anymore. I'm a chaya. Done. Shalom bayis. Or you attack. And this sometimes can go on for 50 years. In different ways, but that's the nekudah. Or you freeze, which is another form of I don't know. I don't feel. I don't know. So, everybody stays more alone. So, we have to understand that. And And that's a normal feeling. These are normal feelings. These are normal experiences. But when you can tune into that place of self-trust, real self-trust, because your authenticity comes from Not It's not a mistake your authenticity. Your individuality is not a mistake. It's rooted in the divine source. So, then your connection and your oneness, your authenticity and your connection merge. And to explain more how those two are one, he started to say when you study Yud Kei Vav Kei, you see that there's a process of creation. There's the Yud, then there's the Kei, then there's the Vav, then there's the Kei. And the main point that he said was Yud represents tzimtzum, because the mashpia, the giver, before giving, you first have to be able to suspend all the information that's in your head and only leave that nekudah, that seminal point that's going to be susceptible to the mekabel, to the recipient. And then from the Yud, there could be a Kei, because that Yud is still too small. It's too condensed to be able to be communicated to the recipient. And that's why it's called ayin. Ayin from two perspectives. From the mashpia's perspective, from the giver's perspective, it's called ayin. Why? Because it's nothing relative to all of the light that was there before. Everything had to be condensed. And from the recipient's perspective, it's called ayin because it's still too abstract. It's still a nekudah. That Yud won't do anything for the mekabel. So, Yud This is As we'll see, this is the beginning of the next point. How the Yud and the Kei Vav Kei represent four steps in communication from the creator to creation. And from every mashpia to every mekabel, every teacher, every parent, every mentor, every guide, wherever I'm giving and you're receiving, there's four stages of Yud Kei Vav Kei. And the first stage is Yud. And Yud is takes a lot, because Yud basically means I have to really be able to understand your world, your perspective. If I'm just giving you my world, I'm not giving you. I have to be able to tune in to what you could be mekabel. And for this, I sometimes have to shrink all my wisdom into a Yud. Only a Yud is left. Because if it's about self-expression, it's never about the other person. So, I have to be able to have the courage to create what's called tzimtzum, to really shrink and condense my infinite light Hashem Hashem does this his infinite light into a Yud. Now, that Yud is still not going to do anything. That Yud now has to become a Kei. So now, let's go let's let's see a little further here. You can ask, yeah. No, the guy I was asking where where Oh, half base. Half base. Oh, half gimel. I'm going to read this a little fast. It's a very It's a deep chapter, but I want to get to the nekuda. I'm going to So you don't understand every word, it's fine. It's just uh I want to get to the point here. In the revelation of the nekuda of a yud, there's two elements. The beginning is the yud, the way it's still concealed relative to the recipient. It's a tiny nekuda and it can't yet It's not yet available to be expanded and therefore received by the recipient. It's like a nekuda. A mavrik The mavrik is like a lightning, like an epiphany, like a light bulb goes in your brain. And there's just a point. But there's no tzfisa yet in oisios. It's not yet defined by letters and sentences and paragraphs and words that it could be communicated and explained in length and in breadth. We grab things through oisios. Oisios are the kalim. They're the instruments through which we could communicate. They're the packaging. Here, it's just a nekuda. It's an epiphany. So that's why it's a yud. To to to illustrate this is, you see it practically the baal seichel gadol. Somebody who's a real baal seichel, a genius, an intellectual. These people, I don't know if you've ever met such people. They're so creative. He says it's literally like there's a flow that doesn't stop. They're constantly inventing things, constantly new ideas. Amtzos means like Amtzos like a new idea. You have brains that they're constantly If you speak to them, they're always this this this this this current and there's this flow. There's this mayan. It's like a waterfall of a new idea and another idea, another idea and they They create thousands and thousands of companies in their brains. Right? Thousands of patents. They're They're very very creative. If you ask him to explain, he can't reveal it, explain it. Why? Why not? Not because he's fooling himself. In his own mind, there's a revelation. There's There's something very real there. But it never settled into the kalim of his mayach. It never really comes in a hisyashvus into the vessels of his brain. It's a mayach. It's like It's like it's It's like a shooting star. You know, Halley's Comet. It hovers over him. It's like barak kamavrik. A lightning. It's pitch dark in the desert and there's a thunderstorm and there's a lightning and suddenly, for a split second, there's such brightness. The problem is it's gone a moment later. It was here and then it's gone. Barak kamavrik. It never finds a kali where it really settles and is internalized. We know it also with inspiration. It's like a fleeting moment. It's a fleeting hisgalus. It doesn't become mugbal, defined, metsuyar, sculptured, formed in a tziur, in a form that contains it, that captures it. For him, he said, "Oh, I know." For him, it's enough. Why is it enough? Because he gets it. In his own terms, he gets it. For him, it's called a gilu. But for somebody else, it's complete helem, complete concealment. Nobody else can can can relate to it. It didn't reach a place of hisyashvus, a place of tzfisa. Just like in your own brain. We often talk about chochma and bina. We're going to He's going to explain chochma. With chochma, it's a nekuda. You have an epiphany, but if somebody says, "Can you write it down?" I can't write it. "Can you say?" I can't. I got it. "What did you get?" I don't know. He's You're not lying. Achshish kinshanik. It's just it did not develop yet, did not develop into something that has a kiyum. The moshol he's given for this is a child. You have the seed of life. You have the egg. But in order for the embryo and the fetus to develop, it needs 9 months. And after 9 months, the mother can give birth to it. But sometimes you have unfortunately something we call miscarriage. What's a miscarriage? A miscarriage means that the system ejects this fetus, right? And instead of a child, blood comes out. Why? It wasn't viable. Whatever was Something was missing that it didn't It's not something viable. It's not something that's sustainable. So you have that spiritually as well. And you have it with seichel as well. So even in the world of chochma, we're talking still the world of yud. Yud is chochma. Hey is bina. So hey is where it gets developed. But even in the world of chochma itself, he says, "There's the yud, the way it's a nekuda and it's not even defined as an idea even in chochma." There's a parenthesis here where he explains it more about achdus, but I want to go after the parenthesis. The parenthesis goes for like uh I don't know, for like 10 lines till the middle of reish mem hey. The line starts with b'chinus. He's just explaining what he means and he says, There's the way that the idea has a tziur sichli. A tziur sichli means it has a tziur, has a form of an idea that the mekabel, the recipient, has the ability to be a toifes. It's l'fi erech. It's relatable to his world. But then there's an avaya. There's like a flow, like a current of electricity and it's not relatable. For the genius himself, it's fine, but he's onto the next thing. He doesn't have the patience or the skills to even let it settle. In chochma itself, this is called the ayin part of chochma, the no-thingness even of chochma. It didn't even take root in the brain of chochma, the part of the brain that's associated with creativity and new ideas. It's still like a light without a vessel. Then you have Then you have the second part of yud. And that is There's a nekuda. It's not ayin. It's already a nekuda. It's a point. It's still not bina. True relative to bina, which is development, it's still called ayin. But still, it's called gilu. Because there's potential for it to come into bina. It's like you have an idea and you know if you work on it, you could develop it. It's It's going to stay with you. It's not just a lightning. IT'S HERE AND it's gone. It's over. There's nothing to hold on. There's something. Even though it's not bina yet. For b'chinus habais b'nekuda d'chochma, she b'chinus nekuda sichlis b'gilu b'kli mayach l'fi erech habina. It's already relatable to bina. You're going to be able to work with it. The yud will be able to become a hey. With the first point, it's a nekuda. It's so abstract. It's not yet a metzius. You can't call it a reality, an identity, not because it doesn't exist. But its existence is is is too abstract. It's too transcendent. And Tehillim it says, "Mishalei may machshavos." Your thoughts are truly deep. Which means where do we get new ideas from? You have a new idea, where did it come from? Where did it come from? Also comes from you, but it comes from the what's called your subconscious. It says this is called maskil. The that produces the seichel. So that first point, it's still hovering between the subconscious and the conscious. That's where it's called the eye of chachma. It already left the maskil, but it didn't yet assume consciousness is a whole different reality. For something to be conscious, it has to go through a tremendous tzimtzum. It has to have oisiyos. Pre-verbal awareness is of a different reality completely. That's maskil. And for it to flow from maskil into seichel, he says, there's two stages. One is the way is in a state of eye. It's also called the kesser aspect of chachma. The eye of chachma. And then there's the way already comes into a tziur where it's an epiphany, it's an idea. It's still not concrete, it's still not elaborate, it's still not something you can explain. For that you're going to need binah. But at least it assumes some form of some form of hislahshus. So he says shnei madregos b'nekudah kumasha yesh nekudah she'eino b'tzuras oisiyos. When we speak about these two points in the yud is there's a nekudah that doesn't even have a picture. Ki gam a yud hu b'tzuras tziur oisiyos b'chol ponim. Shemayah l'eis gilu. Even a yud, a yud is very small. That's true. It's small. But it's it's it's a picture. You could see it. It's a tziur. Aval nekudah l'vad b'li shum tziur hu shemayah al b'chinas helem v'helem d'hispashtus b'liti avshali l'havino b'sogos d'binah. There's a nekudah that's so seminal, it's so small, you don't even have a shape for it. We can't describe it because the moment you make a shape, it already has its tziur. But a real nekudah is the yud represents essentially something. It's the smallest nekudah. And the smallest nekudah is really a nekudah that doesn't occupy space. We just can't draw it, so we make a yud. So he says that's the first inyan. The first inyan is a nekudah doesn't have its tziur because it's completely helem, there's no hispashtus. There's no extension. She b'liti avshali l'havino b'sogos d'binah. And then you have madregah habais hikima b'tziur oisiyos. Then you have the second level of the yud, the way it comes into the form of a yud. There's some expansion. There's a yud ub'vais koitzin l'maalah ul'matah. A yud has a point on the top, a point on the bottom, some space. It's not spaceless. The first element that we're discussing of chachma really doesn't have a space. We call it yud because we don't have any smaller nekudos, so we call it yud. But really it doesn't even have a nekudah. The second level already has a nekudah that has some dimensions. It's not a hey, but it has something. The of the yud, the the the breath of the yud represents that which is revealed in the vessels of your brain. She avshali l'havino b'sogah. It can be developed into comprehension. It's like an embryo. It's like an embryo that can be developed over nine months. The lower, you see a yud has three parts, right? There's the body of the yud, there's the koitz. The little line, the little thorn that goes up, and the koitz that goes down. If you take a look at any yud right, you see it in the sefer Torah or even if you look here at this yud. Right, there's a little little line going up, a little line going down, and then there's the yud itself, the body of the yud. So he says the koitz is shemayah inyan hispashtus d'eishel binah. V'eino she'eish b'koach chachma l'havino b'sogos d'binah. She heipech b'chinas chachma b'etzem she b'chinas ain vel. The koitz is that the yud is gravitating to go to binah. In other words, I'm going to allow myself to go into a place of binah, to go into a place of explanation. Which is really opposite of chachma because chachma by definition is eye, it's nothingness, it's concealment. V'chanal b'chinas eye and chachma b'chinas helem l'gamrei. As we said the eye of chachma, the kesser of chachma is complete concealment. V'gam b'chinas hispashtus d'chachma d'hu b'chinas nekudah d'eye. And even when chachma is hispashtus, it's expansive, it's still a seminal point. Shekol inyan seichel nitzas b'nekudah klalis adayin ub'chinas eye l'gabei binah. Even when chachma is in its full grandeur, it's called eye, nothing, nothingness relative to binah. And it's not defined and limited like binah. It's called water that flows in many different directions, it's not congealed. When you make the water into ice, that's like binah. The water now has a fixed, but when the water is flowing you could bring it into a cup and freeze it and it becomes a tziur of a cup. You could put it into a bowl. You can turn it, it's like molten like like like when when it's molten, you take metal or the glass, you melt it in the fire and you could reshape it in many ways. That's chachma, it's more eye. And then binah is when it's congealed. So chachma gabei binah is still called eye because it doesn't have that tan tangibility. Ub'chinas binah ub'chinas hispashtus davka b'libi protum ub'agbolah mamash. So binah is the opposite. V'zeh ikar hafeirish b'chachma l'binah. This is the main difference between yud and hey, chachma and binah. Chachma toifes kol davar b'klalis davka b'helem d'hispashtus. Chachma grasps everything davka in the most general way without hispashtus. Without expansion and extensiveness and details. V'koach binah hu litzos kol davar b'chinas hispashtus b'libi protum davka. Binah is the opposite. It wants more details, it wants more nuances, it wants more examples, it wants more manifestations. Chachma wants it to be as abstract as possible. It wants the nekudah, the core. And binah is about development. V'eim kein ain mafkin zeh mizeh. Two opposites. V'hamchaber hu koitz d'yud tzu an atiyah l'binah. So the koitz, the lower the lower line on the bottom of the yud, that's the gravitation to binah. V'inyan k'mashei kasuv b'sefer Yetzirah. It says in sefer Yetzirah one of the earliest kabbalistic works have eye in chachma v'chachaim b'binah. Interesting expression. I want YOU TO UNDERSTAND CHACHMA and I want you to have chachma in binah. Have eye in chachma. You should have understanding in chachma v'chachaim in you should have chachma in binah. L'cheira aval l'maaseh chachaim b'chachma v'have eye in binah. If sefer Yetzirah wants to tell you have chachma and have binah, say chachaim in chachma and have eye in binah. Ela shezeh inyan skalah d'chachma u'binah. Sheyesh b'chinas binah b'chachma v'zeh have eye in chachma. Yesh b'chinas chachma b'binah shezeh have chachaim b'binah. Sefer Yetzirah is not trying to tell you you should have chachma in binah. He's talking about the integration of the two. Have eye in chachma. You need to learn about binah in chachma. V'chachaim b'binah, you need to learn about chachma in binah. What does this mean? So this is what he explains now. Let's see this part. Be in the inyan b'makor to understand this. Chachma and binah have two distinct sources. V'einam t'luyim zeh bazeh, they're not even dependent on each other. Even though they're connected. Chachma brings to binah and you can't have binah without chachma. K'mashei avshali l'havino. Nor b'li mayan, there's no river without a well. You need to go back, the river gets its water from the spring. Binah comes from chachma. K'mayin kol mayim nasimim nahr b'hispashtus. Every well, every spring will turn into morph into a broad river. So chachma brings to binah. And binah comes from chachma. Where? Uh one second. Uk'mayin kol nekudah d'chachma b'leil d'hisagas d'binah. V'chol hisagas d'binah hi b'makor nekudah d'chachma. Every nekudah of chachma, like the well morphs into a river. And every river comes from a well. Every binah comes from chachma. It's because the system is that they connect, they become integrated. But really don't mix them up. Everyone has its own makor, its own unique identity, even though they connect afterwards. Again, like a husband and a wife they didn't grow up in the same family. They each have their own parents. Later they could connect and you want them to connect, but don't mix them up. Everyone has its own makor, its own source. Look. Huh? Right, that's what he's saying. Uh so let's see. K'mashei narah b'chush, we see this practically. Very interesting. He's going to describe two types of people. Yesh mi shehu baal havana ub'al hamtza. L'hamtzi hamtza'os sichliyos chadashos b'chol eis. V'eino baal hasaga klal l'havino adavar al buriyo. V'li yesh nitzas um'siyach v'heitev b'mocho. You have people he's a gevaldik baal hamtza. He has tremendous new ideas. Baal hamtza means like an inventor, huh? An inventor. Always new ideas. New concepts, new reality, a new way of looking at it. Govaldek. But to say as I first state, he really comprehends it and it's settled in his brain, no. You see not. And you see when he starts explaining, nobody knows what he's talking about. It's a It's a He has a in Hakma. Very creative mind, but doesn't have the ability to integrate, to internalize. You have another person, book factor. YOU GIVE HIM AN IDEA, HE develops it after the letter. Nobody like him. But he could never come up with it. If you leave it to him to come up with ideas, it's going to be a disaster. He finds something in a safer or he hears from somebody, he just hears three words. He doesn't have to hear more. But he has that ability, yeah, I see it has better explanation. It's like become settled. He can illustrate it, integrate it. It's a different Kush. It's almost a different Kush. The first person has a Kush in creativity. He can create something new. The second person, I can't do anything new. If you give me something, I'll package it like nobody else. The publicist. PR man intellectually. And the second person feels like an impostor. You know what an impostor is? You know what about the impostor syndrome? I come in with the vivid. He's like an impostor with vivid. Huh? Check. A few days I got enough. I finished with the word I got enough. Impostor syndrome means you have this a lot of times with public speakers. They feel like they're going to have them. They're thieves. Cuz it's not It's not really my material. What is it from? It's coming from this. Right? You have a person if throughout history, huh? Mitzvah Mitzvah. But what's the idea? The truth is, but here he's telling you you don't have It's two separate in Yiddish. THIS ONE HAS A KUSH IN HAKMA. This one has a Kush in It's different parts of the brain. But should do it right in the brain. Somebody has There's a genius. The genius is an Indian of Hakma. It's like these these these You had philosophers or or or thinkers in the world of Yiddish also, the world of the world of Govaldek and so. You sat with them and every moment there was something new. But they didn't know how to bring it out and therefore sometimes they don't get the publicity. And then you have the second guy also is going to have it. Now, here he's not saying it as an insult because we're talking in an honest way. He needs to hear in a good way. Once he hears in a good way, he just knows how to bring it out in himself. He knows how to develop it. He knows how to turn it into a a heftier. What does this mean? It means it's two separate Kush in the Kush. Almost two separate Kush. And you could see it. You could see it constantly. Yeah. Yeah. Yeah. Yeah. Yeah. We see also sometimes, in most cases, Kush is going to reach them. You have it, he says. You see also a person has an idea. He doesn't know how to explain it. So you say, maybe back off. I can't back off. I see it. But I I can't bring it out. What should I tell you? He doesn't have the ability. The Kush doesn't give birth to them. And he says something amazing. We learned this in the first few years ago when we learned this lesson. A chick that's born on Yom Tov. He prohibited it. What's the difference between this and a calf that's born from a calf? He was quiet. No, you would think if he was quiet, he would say, "SORRY, YOU'RE RIGHT." He did not back off from his position. Why? He was quiet, but he didn't change his position. Why? So that explains because he knew he's right. He didn't know how. But he didn't know how he's right. It's a fascinating thing. He couldn't explain it. Huh? Yeah. He doesn't mean he knew he's right because he was an action. That's not what we're talking about. For sure. Then it's We're not talking about that cuz I'm an action. Cuz I'm afraid to say. But the that didn't exist. If not, they wouldn't be they'd be charlatans. The word was but sometimes there's an you could see it. But somebody says it's not true. I saw it. It can't be. You say, I met this guy last night. You didn't. He's in Australia. I saw him. You are fantasizing. You know that you're not. You saw him. Maybe one day you'll find out how you're not. So this is just a marshal. He saw it, but there was no Kush. No, it means that he was quiet and he he he just didn't answer, but he didn't he didn't back off. Yeah. Yeah. Yeah. Yeah. Yeah. And the interesting thing is that most of the in this past like that. They passed If you look in the footnote, not that we know. Look in the I'm sure I've passed it with a rush and I have a lot of so. Most of the all that I did not back off and they passed like that. They accepted that. I passed it with a lot of so. They passed like that. Behind the same Kush and the answer is it's not a Kush. It's two separate Kush. A person has a skill in dancing, doesn't mean he has a skill in writing. A person is athletic, right? In one name doesn't mean he's athletic. It's a different skill. You know, when people write a book, so they think they're experts on every every area in the under the sun. They interview the guy who wrote a book. He wrote a book about anthropology. He wrote a book about elephants. And suddenly he's an expert on everything in the world. It's It's two separate in Yiddish. There's Kush There's them. She has the call of them. Mark with the Kush. The Kush is in the Kush. The Kush is in the Kush. In the Yiddish, you have Kush in the Kush. Kush in the Kush in the Kush. That's Kush. The Yiddish is Kush. So it says in Kush comes from the Kush. Kush comes from the Kush. It's Kush in the Kush. It's Kush in the Kush. It's Kush in the Kush. Not just it's two distinct sources. It's opposites. Why? Kush Kush Kush. The word Kush, yeah? Kush Kush. Kush means you guard. Kush Kush. Whoever guards the fig tree eats the fruits. Kush is to guard. Why? Behind the Kush Kush. When you guard something, what do you want to do? You want nobody should have access to it and it shouldn't leave, yeah? You guard a chicken, you guard a dog, you guard a treasure. What are you doing? You're creating a boundary. You're not letting anybody have access to it and you're not letting it go out. So what is that spiritually? Kush says, I don't want to Kush. I am. He wants He wants it to remain completely in its source, in its most deepest abstract TRANSCENDENT KUSH. LESS KUSH is the better. Cuz once you go into Kush, you're missing the core. You'll always see an interesting thing. That when you have an epiphany, an idea, it's unbelievably clear. The problem is you can't remember it. And later when you reconstruct it, you never have the clarity that you had by Kush. Why? Because Kush Kush Kush. And the Kush is always the truth. The problem is Kush is not tangible. You need a Kush. Kush Kush. So in terms of explanation, Kush is much better. But in terms of the Kush, the purity, Kush is always better. And you'll always think, you know, when that popped into MY BRAIN, I GOT IT. I GOT IT. WE WE WHY CAN'T YOU YOU CAN'T GET THAT BACK. You can't reclaim it. Because you didn't get it. It got you. You didn't get it. It got you. It's action. It's bash this. It's yesh. What's hokhmah? Hokhmah is accessing iron. Hokhmah's Indian is to take yesh and bring it back to iron. To take the tangible and bring it back to the intangible. To take somethingness and bring it back to nothingness. Hokhmah is bittle. Hokhmah is discovering the core of everything in nothingness. And that's why hokhmah allows to have a new idea. What allows you to have a new idea? Always going out of the box. Thinking out of the box. The box is yesh. New ideas always come from iron. Right? I think Einstein once said, if you try to solve a dilemma from the same place where you experienced the dilemma, you'll never be able to solve it cuz you're in that same place. Hokhmah opens you up to a place of mah. I don't know anything. Because I don't know anything, I could know a lot of new things. The place where I know nothing, I could know everything. Right? Cuz there's no thing. So the Indian of hokhmah is to take yesh and turn it into iron. Huh? Oh. Like everything in the world is el o mazeh. There's el o mazeh. But in its hokhmah is bittle. Hokhmah is always bittle. The issue in here is bash this. And that's why hokhmah will always be one It's never going to be wordy because it's always defying bash this. The less bash this, the less expansiveness, the better. Hokhmah affects bittle in everything. The humility. The transcendence. The Torah says in Talmud, who's a hokhmah? The one who sees the future. One second. Means the one who sees what's being born. What's being born now? Doesn't mean what It should have said s now. We see what's going to be born. He says, "No. He looks at everything how it's being born from iron." He never gets stuck in the yesh. I always go back. Where did this come from? I want to bring back the yesh back to that I want to bring you back to your mother. I want to bring you back to your father. I want to bring you back to your subconscious. I want to see how this How this developed. That's a very serious process that's going away more stripping away the layers of yesh. The more tangible, the more distance from hokhmah. So on one hand, we all want because it's tangible. It's concrete. But hokhmah is the bittle. It's bringing the yesh back to the iron, to the marker, to the kuddah. The Torah in his time always tries to do this in every Torah. To strip every from its concrete layer and bring out what's the What's the The is always very abstract. Could be a about We about taking interest. Could be a about Could be a about an axe goring a cow, yeah? And the They're arguing arguing about or Well, who's or They want an axe goring a donkey. The is every has a kuddah. It comes out in a It's incarnated in a concrete issue. That's the of it. But there's a core There's a core You can trace it back to that And over here, by the way, it could be connected with another 100 in the That's the concept of this. So it's always stripping the yesh and going back to the iron. I want to see the process of birth. Even in mathematics. Yeah, hokhmah is always bittle because every new idea comes from bittle. Huh? Like c squared is c squared, it took a lot of bittle. Einstein had a Yeah, but what is it? Yeah? Einstein once You know, Einstein was very delayed in his verbal abilities. In school, they said he's a bit slow. Nothing is going to come of him. Huh? Dyslexic and a lot of other things. They They wrote him off in school. And I once read that he once He once said to somebody, he said, "That allowed me He said very something very profound." He says, "You know the questions that your kids ask you when you're they're very little? Every child." Yeah, I remember I was once walking with one of my sons to He was a little boy and he asked me, "Why is the sky blue?" Who knows? I didn't know. He said, "Why is all the grass always green?" Good questions, right? Why is the ocean blue? Why? Why is this? And then he wanted to know why the concrete is always gray or black. Why? Yeah, what makes it? Yeah? All these questions, at some point, you stop asking them. Why? Why? You don't get answers or you get busier with more important things, right? Like tablets and computers and smartphones. You get busy. Let Google answer the questions. Einstein said, "Because I was so delayed, I got to think like a child for many more years than most people. And I continued wondering about how everything works. How does light work? How You understand? I got to be a child for many more years. That's bittle. All hokhmah comes from bittle. Even in mathematics and medicine, biology, any field, engineering, physics, science. Cuz every epiphany comes transcending what I know now and opening myself up in the most curious way to a new idea that I have no understanding of. And then you become a vessel for iron. Because every epiphany comes from iron. It comes from the subconscious, from from the bittle. Always. Sometimes takes a lifetime. You're looking for the process of birth. You don't take things for granted the way they are. I go back to the source. It's That's how we choose it. We're just going another few moments. That's why it's called this. Generally, hokhmah is associated with seeing and is associated with hearing. And the difference between hearing and seeing is when you see something, you see its core, at least relative to hearing. And that mesmerizes you. Hearing is a process where the ego is much more intact. I'll give you an example. I remember I once went to visit the Grand Canyon. Yeah, you You lose yourself. So I I went once with my wife who was in Arizona, so I went to visit the Grand Canyon. So I read up a little bit about it. So I thought I know exactly what it is. And then I remember I came and I saw it. I was like I still remember like for 30 seconds, I was just like uh I was glued. Why? But I I knew all the information. Knowing the information is on your terms. The gives you access to the transcendence of it, to the of it. And it creates a That's what he says. of the king. In the ancient cultures, there were kings. You can hear all about the king. You read the king's biography. And then you see him. And there's like a There's You lose yourself in the process. is different cuz I'm hearing it. Also, the is always a cloud. You see You look at a beautiful building, you see it in a second. You look at a piece of art, you see it in a moment. Then you analyze it. is different. You start with details. You hear one detail. Somebody describes to you a picture, a piece of art, a building, a structure, right? They can't describe it It doesn't work that way. Detail after detail after detail. And then you put it all together. With it's the opposite. You come in, you see it all. And then you focus on the details. That's the difference of and this. So is this. And is this. So even the way comes into a nakuda, you remember the second level of yud, it's still completely different than bina. I want to stay close to the iron. And that's why doesn't like oisios. It stays away from oisios. BINA WANTS YESHUS. BINA wants Bring it down. Give me oisios. That's what we like. Right? Which one does the like better? You know what I mean. Yeshus. Why? I want to relate to it. I'm going to go home. I'm stressed. Give me some good advice. Cuz I'm looking for the yeshus of it. I'm not looking for the bitul of it. I'm looking for the bitul of it. The iron of it. It's a different Indian. I try to make yeshus out of everything. Everything I want to bring down, make it tangible, make it concrete. As they say in English, what's in it for me? That's not a question of that's a question of never asks what's in it for me. If you're asking what's in it for me, you're not asking anything. is is is is looking for the the deeper and is is fastest. Which one is more important? It's not more important. It's a different Indian. It's a different source. There's different personalities. There's different brains. There's different dimensions. And that's why bina is always a lot of details. And it's long. And it's broad. It's developed. And the is grasped. It's it's felt. IN THE LESS IT'S FELT, the better it is. The more subconscious. Don't knock bina. It has a big mile. It's always more internalized. Bina, it affects me cuz it it because of its yeshus. Because it's a yesh, I CAN GRAB IT. I CAN OWN IT. YOU NEVER own it. It owns you. Bina, I own it. It's it goes into me. I define it. You understand? The of bina is the mile of When you talk about godliness, the life of it and the pleasure of it, the way it's grasped is revealed and it's felt in a very personal and internalized way. remains nebulous. It remains dark. You know what dark means? Very fine. Very refined. It's very very abstract. So what's the result? It's two opposite realities in this. You have people who are brilliant in they lack bina. You have people who are brilliant in bina. They lack bina. You have who has a idea, but he can't articulate it in bina. HE'S QUIET. I WE SAID bina comes from and brings to bina. That's true. The well becomes the river and the river comes from the well. But they're not one thing. It's two separate nakudas. made though that the brain they get wired. The brain gets wired. Meaning when we develop our brain neurons, all the wires connect the different parts of the brain. So and bina become connected. So that's why majority of cases when you have an idea, when you have an epiphany, if you work on it, you could develop it. And when you have a developed idea, it usually comes from a nakuda from but not because it's the same thing. It's just different stages. It's two different sources, but they become integrated. So based on this, we can understand what it says in as I'll explain in the next chapter and we're going to continue tomorrow morning 7:45 a.m. Have a wonderful day. Tomorrow morning 7:45 and tomorrow also 9:30 a.m. is a class for women. If you could please tell your wives or daughters. Everybody have a good day and a beautiful day both in and in bina. is an island. You have different in history. There were those who had a they could take an idea and make it so until nobody until you can't touch it anymore. And then there was those the opposite. had a tremendous in uh in in in giving people a of something. It's called bosha. means you strip it from the ocean. Another No, strip it more. Strip it more. So what are you left with? iron had the opposite push. He took an idea and he knew how to bring it out. Be it dress it up. You push up to dress it up. Dress it up. Somebody comes out dressed. We could relate to somebody comes out without clothes. I can't look at you. It it means you dress it up. You have oisios. It's grasped. Right? It's bringing out the yeshus of it. It's two different nakudas. iron and yet No. No. It's a few places you have it in Gamorah. Usually the came to bina. But it was such a nakuda that was he sought. His brain sought. But he for whatever reason it was something. They asked him a question. Logically they were right, but he didn't regret his position. Usually in Gamorah if an amida disproves another amida, yeah? He's he's you have in the mayor. Yeah? Or the Gamorah will say to you. Sorry, you refuted. This is common in Gamorah. If I'm wrong, I'm wrong. Gamorah says in a few places came TO THE WHAT I said before was in the body. What I said yesterday was a mistake. But here but most say he did not I'm sorry. He didn't regret it. And most pass like him. That's the they pass like him. It's awesome. It's basically on the bottom I think. I'm an olive. Huh? It's a unique thing. Not always does bring to bina. It it stays sometimes stuck in the iron. And he didn't have the oisios. So if you don't have the oisios, regret it. Just say you're right. He didn't say they're right. You know sometimes you say you have a gut feeling that this is right and you're not going to go back on it. Right? You have to Like I I just know this is right. How how do you know? So sometimes I'm I'm a delusional person. So then you need I need help. I I If you start doing that, it could be dangerous. Huh? Yeah. But here obviously was trusted. He trusted his bina. He said I I see it. is very much associated with intuition and bina is associated more with uh comprehension, rationalization. Uh is a very associated with like a an epiphany, barak, a lightning. And bina is always connected with uh with uh categorization and organization and structure. It's it's different it's different Indian. Right? Some person some person knows how to be encyclopedic, how to create organizations, structures. Very good at that. You have it also in businesses. You have people you tell them what to do, they know how to organize, structure. But to come up with an idea, don't give that over to them. And you have other people that have ideas but nothing is going to come of it.