ספר יצירה פ״א והשגת הספירות בלימה דרך ראות כמו בנבואה | פרדס רמונים שער א פרק א (ב)

Sefer Yetzirah Shiur – Part 1

[Beginning of shiur – technical setup and review]

We already learned the first piece. Now we have to learn the second piece. It’s all the same. We’re on the first page. You already tried last week. One, two, three, four, five…

No, you can say it. It’s a pawn. It’s a beautiful pawn. But you can’t press it wrong. I didn’t have a couple. I didn’t have a pair. No, I don’t have it. I pressed it right.

Okay, now we’re going to the first mission. Not the first mission. It’s the third mission. The first mission is about the first four. It’s a nice piece. A couple of them are nice. It’s all the same. The first four are nice. Yes, the first four are nice. Remember the two things. The first four are nice.

The Three Meanings of Sefer

The first four are nice. I think… How do you say it? I don’t know how to say it. It’s an old-fashioned way to call the pawn. I’ve just wondered what it means. I informed you. The entire book is fine. I know what it means. Of course not. What…? I don’t know. What do you think? That’s what it means. A bit strange.

Okay, that’s very long. It’s not long, it’s good. No, no. It’s too long. I don’t know what it means.

Anyway, the first two I know what they are. Sefer, wie sefer, wie sefer. Anyway, the first two I know what they are. Zwei means number. So we already know four. The second is an o, so we already know sefer. I don’t think the third one. I don’t know. Yes, what does dibber mean? Yes, so… Written words? Yes, that’s it. Written words.

So what is the third one? What’s the third meaning? No, one is counting. So now we need to do counting. Talking. Yes, counting. Yes. Talking. Yes. With words. And sefer writes both on it. With his symbol. So… Right, so counting, writing and talking. That’s it. That’s right. Everything that people like to learn goes either in words, or in numbers.

Okay, and what is the dibber then? But that’s my problem that I’m having. Do you understand this? Because the speech is only an articulation of the first two. And the writing also.

But if you talk about… No, the speech is the first thing. If you have an argument, you say it. I understand. Or you write it. These are the two things. It’s already on the next level. You can evaluate it. Then you can write it down.

Yeah, I get that. But I feel like it’s missing. Because… Listen to me, Kasim. Let’s look… Let’s agree with Sefer Yetzirah’s structure. Sefer Yetzirah says that the world is dealing with us, which are numbers. That’s what we write. Us is a number. Again, maybe we say… Maybe it means us is a color. We already discussed that.

First, do you think you already have the words? Right? What does us mean? What is the word? To make the word what? To make it in English, so that you can go on stage and translate it in different… Yeah? I hear.

So us is… So the first thing you wear, the first thing is what you wear. This is the first thing. This is the second. This is the third. I understand. I understand. But I’m telling you, I’m missing. I’m allowed to wear it. That’s what I mean. But I’m telling you, I’m missing. I’m telling you, I’m missing. I’m telling you, I’m missing.

All these sets of three sort of have to match. Very good. I get numbers. Counting one to ten, words… Which is our idiom. So see the words? So this is separ, the entire full words. That’s what you’re trying to say. Like it’s a theory. Whoever invented what we talked about last week, whoever invented the alphabet, then some of the ingredients for these sounds. I get, I understand.

So the words, not the speech. The words itself. The number, the number is in the cup. Simple as that. Yes. You can read it. The cup is worth it. It’s worth it. You think in pictures. You think in just an idea.

So again. Number means counting, speaking, and book. Right? Number in the… Numbers in the books don’t mean a lot of books. They mean like a paper, right? Like a number crisis. A letter sometimes. No, I don’t have a number. I don’t deal with numbers. A number is my number.

Whatever, I’m just saying, the three meanings of the Hebrew word is count, letter, and like the material of the letter, right? The number crisis. No? What did you say?

I think it’s a concept of writing. It’s a second. Because why? What’s the interesting thing here with writing? No, I’m serious. That’s what you’re talking about. The whole world is three. And three meanings of the word are numbers.

What you’re saying about writing, also he has this word, right? Chakikah, and later he’s going to talk about it, by the osiyos, right? Chakikah is also a kind of writing, right? For sure thinking of the physical act of writing. Not writing. Writing is when you do it with ink. And chakikah is when you do it with other things, right? Carving, right? So somehow it’s carving the world into three books. I don’t know.

The Three Books and Eser Sefiros Blimah

Okay. So there’s the three books. And then there’s the book, right? And then Mishnebay says, he gives us all the details, right? He lets us see the details. So we see… Yeah. After my learning. Or maybe after supper, okay? Because today I’m learning now. Yeah. Or you can do it yourself if you want.

I see that blimah is corresponding to yesod, which means something like 22 yesodos. And blimah means it’s not a yesod, it’s something abstract. Because counting is not… You can’t see the counting. And you’ll see that… Because of the sefiros he describes, he’s clearly in a mixed movement. One limb soft, one limb… All kind of words to explain to you that it doesn’t mean something… It’s not a yesod, it’s not something you can see.

Then later he has a drash. And blimah is beli mah, and I’m pretty sure that that’s a drash. Or the site itself. Then later he has a drash. Do you understand?

So you’re saying that the numbers are not a yesod? Yesod… First of all, a yesod is… There’s 22 ingredients. Yesod. And it’s a small yesod. It’s a small… Like all the yesodos. 22 yesodos. But blimah means without something. Without something.

So it doesn’t have digits? No, it does have digits, but he’s not talking about the digits. He’s talking about the… I don’t even know about what. But something more abstract.

You understand that numbers are made abstract things like letters, in the sense… Now you’re talking about letters. Yeah? You could ask Shira. Letters… You could ask Shira. Letters… Letters is… Do you mean the basic things that the world is made of? Or maybe there’s more abstract levels of that, but for sure more… Not like the… These sefiros are just… Like, you could organize everything in that, right? He’s talking about numbers. Or he’s talking about space. Or about… Space makes the other 10 sefiros. Or things like that.

At least, I think it’s possible that blimah is the best yesod. Or not the best. There are two kinds of things. You. You. You. You. You. You. You. Even you believe the ions, that the sefirah is an isotope. You leave the sefirah out of the set. Sefirah is blimah. Beside the set. Not defined. Not concrete.

You can count without words. You can’t talk. You could count without words. Yeah, counting is not about words. More basic functions. For a kid, you can’t count one, two, three… Addition. It’s more about abstracts and different.

With that the problem with these sefiros. Obviously, these are more basic. More basic in the sense more mixed, right? More… More simple. More… I don’t know. I mean, after that, and the professor will say that’s blimah but after that he will say blimah means beli mah pikhum stand still. I think that’s like a matrix.

The Division of the 22 Osiyos

Now, and these one, two, yesodos are divided in three parts. That’s going to talk about that later. Also, three has something to do with shalosh imos. This is in the drei soides as we’ll later see. Um… Right? The sheva kefulos seven doubles what he means is in the aleph-beis I’m learning now. Please don’t come every five seconds. Okay.

Sheva kefulos he means the aleph-beis in the at least the name of this is that there’s according to him there’s seven letters that have dagesh kal although…

Obviously, if the book has some kind of order, the first part is about this virus, and then it talks about this, this, and… and then it talks about this, this, and… So obviously, this is more basic, or more basic in the sense of more miff shit, right? More simple.

What do you think? I mean, after… and the translator will say, what does Bilima mean? But after the translator says, Bilima means, Bilim pichu, stand still. I think that that’s like a Midrash. It’s a…

And these one, two oasis are divided in three parts. It’s going to talk about that later. Also, probably, for sure, this three has something to do with Shalosh Imos, so Shulah lan dray. This is the dray, as we’ll later see. Right?

Sheva Kefula, seven doubles. What he means is in the Aleph-Beis. This guy, I’m learning now. Please don’t come every five seconds. Okay.

Sheva Kefula, he means the Aleph-Beis. And the… At least, the name of this is that there’s… According to him, there’s seven letters that have… Although, we don’t know about this. Right? Because the Reish, according to him, also has a… Yeah, you know about this.

And Yud-Beis Peshutos, twelve peshutos. Yes, okay. That’s mission of Beis. Okay, that’s what we’re going to do.

Now, we come to the end of the mission. Now, he goes, repeats. The next six missions start… And they say things about him. And he says that… And he says that… The number of the ten fingers. So here he found… He’s trying to find a source for the ten Sefiros and the ten fingers.

And just like the fingers… So, something about dividing it into fives. Into two parts of five. And there’s something in the middle. One Bris, right? One Bris. I think he’s talking about the Bris, right? In other words, you know, later it says clearly the peshintoine got saved.

So here we have this task for Lahti. Maybe we call it the tasked task. Maybe we call it the thuvnis task. I think we can call it the tasked task. Maybe we can call it the thuvnis task… But we have always been able to compute things that we have talked about.

And when you have your five fingers, there is a mouth. How is your mouth? Between five fingers. There is something around the neck. Oh, is that how it pops out? Something like this, in between your head. I would have thought that this was in the middle, but… It makes sense.

Oh, no. If you count, then you speak. Let’s start with the fingers. And we look at this. No, that’s for the ten fingers of the foot. That’s why. I’m not just saying fingers of the feet. It says we fetish this. In the end of the 18th century, it says this is not fetish. It says, Yeah, what’s the pshat of this? I don’t know.

But it says, I’m just going to give you a phrase, right? This is all a matter of phrase also. There is also of course a wordplay here that could mean milah and milah. You think that? For sure. It’s based on wordplay. It’s just a push of a button. I don’t know if I’m right. I don’t know what it says. But milah and milah.

So milah can be milah, and milah can be milah. Right. A word. And what’s milah? Cutting? I don’t know what it means even. Actually, milah? What’s milah? Cutting? Milah? Milah? With words also, we cut, right? We cut. What do we cut? We cut with a knife. We cut with a knife. Milah is like… No, milah is milah. If you cut with a knife, you lose it more. Milah. Milah is… I don’t know. It’s a word.

It’s a word. And the Tari usually would say davar or something like that, which means a thing also. What’s teva? Teva is what? Maybe it’s a word. The word teva for a word? Yeah. Milah doesn’t mean like a word. It means like a speech, right? Not literally. Teva means… No, you’re right. Maybe the scientists invented it. Or the doctors. Scientists like dick dick plus astrology plus astronomy plus cosmology. They make all kinds of things. You know.

Anyways, that’s the milah. No, also I’ll tell you why. Because how does a person express himself? In two ways. Either you teach or you have children. These are two milahs, two words. You make words and you tell people. You tell. You share with them. You make a milah. If you have a milah, you can talk. Or you have ten.

If nobody knows why people have fingers on their feet, it doesn’t really do anything. Why? What are they for? What would really be missing? It helps you balance a little, but it doesn’t seem like you need ten. You could really feel the difference between one of your toes, right? Maybe it’s like a reflection. But it’s more reality.

At least the Bris Milah, we do know what it does. It creates. It’s creation, right? It has to have to do with the secret of creation. It has to be. It’s really a weird thing that our myth, the Genesis myth, describes God creating the world with his mouth, or sometimes with his hands. There’s a pasuk that says, But if you, by analogy, since the correct analogy should be God creating the world with his Bris Milah.

That’s what the Mekubalim are thinking of always, right? Because the world is not really just words. The world is real things. It’s bodies. And how do you create a body? With your Bris Amor. So it should be… That part is missing. Because the Chumash is not mythical. It’s trying to make it abstract. It’s anti this.

Yeah, it’s not anti. It’s trying to… There is some theories like that. Not much. Yes, the earth was created by him. Or Gaia and so on. Everything was created by him, actually. What’s it called? I don’t understand it. I don’t know. It’s not created by him. It’s a fact. It was created by him. It was created by him. But it’s a lie. I don’t understand it. I don’t understand it either. At least, I imagine.

That’s what I’m saying. The Torah is less mythical. And God, the God, the Rambam… People that say that the Rambam made up the Torah to be mythical, it’s not really true. Because the Torah is trying its best to not be mythical. It’s a very long philosophical language.

They said, the Rambam, the Rambam, you know this? Sometimes he has legs. But this whole part is missing. He has hands. He has only one right hand, he has. If you look it up, you’ll never find God having a left hand. The Mekubalim are imagining it all the time. Chazal, a little bit. No.

It’s based on one Midrash about Al-Samayloy. It says, Suasha Mayim, that by Michiyou Ben-Yemloy, it says, it says, but it doesn’t say about his left hand. It says, left side. And especially in Chazal, if he has a right hand, he says, No, Elo! So they are actually upset. Chazal noticed that this is weird. But God never has a left hand. He never even says that he has two hands. He has two right hands. He says, No, Elo!

But it’s very clear. How did I get to this? Oh, talking about his hands. Which is funny. There are myths like that. Not really about creation of the world, but there are Gnostic myths like this. Darizl has a myth like that. But, most Greek myths, not so interested about the creation of the world, or the creation of other things.

So Darizl is trying to make the world with a very relevant tool. I don’t know. That’s why it’s said as it is. Darizl is also basically this, by the way. I don’t want to negate it. For sure, Darizl. Too dangerous, True, but that doesn’t mean that it’s not reality. I’m not afraid about those myths.

But that’s what I’m saying. When you say that the world is created with words, you’re making the world much more mythic than it really is. Because the world is the kind of world that should be created like people create other people.

So, the kids that I’m asking, for them it’s beholden, but the Iveshton gave Avrum in the Bris Milah, and he gave him words with that. There has to be something going on. It’s like you see, they’re all trying to figure this out. Avrum in the Bris Milah, but this is why the Iveshton gave him a Bris. And Bbaram, he made the world with him.

The kids say, so there’s five and five, and in between there’s a Bris Milah, a Bris, or Milah. It doesn’t say Bris here yet, right? Milah is Lucian, and Milah is Moer. And that’s one.

I think also that this one in the middle has to do with the, oh, there’s also something else very cute. Ten, and this turns out to be 22, right? Stimmt. Double ten and two in the middle is 22. You can write this all by yourself. The alphabet is not broken. You can write it by yourself.

I thought it needed letters only in Zariaqah. I didn’t make up any of these things. I’m just trying to read. But it’s a problem. You can write these lines with your hands. You should put these letters under your hands.

After a while, it’s saying, wait, other alphabets, or do we talk on Zariaqah in Abaas? We’ll do more alphabets. We’ll do one more. Buy another one. Ah, but now you have to buy one baby for Zariaqah. Could also be outside Abuanim.

Then it talks about its number. I have no idea what this mission is saying. Okay, looking about that, the first mission was about there being five, now it’s about there being ten and out of eleven. Actually, on the next three missions, I think. More or less, but it gets stuck in one word forever.

Sefer Yetzirah: The Nature of Ten, Space, and the Limits of Imagination

Why Ten and Not Eleven?

Okay, looking at that, the first Mishnah was about there being five, now it’s about there being ten and not eleven. Actually, on the next three Mishnayot, I think. The whole year, more or less, but they get stuck in one word forever. So let’s try to understand. The first Mishnah was something to do with the concept or the image of the human body, with ten and ten and one in the middle. The second Mishnah was about numbers. The second is more explicitly about counting. Mishnah Dalet is about ten. It has to do somehow with the fact that numbers go back to one at ten and that eleven is already a new cycle.

When you start thinking about it, in this concept of the numbers counting to ten and eleven, you start thinking about it. I don’t know, something like that. You’re going to discover something important about this. I don’t know yet what. I said that you either go from zero to nine or from one to ten. I don’t know. One of these two. No, a number is not a zero, a zero is not a number.

A number, in other words, ten, is a different kind of number. It’s a number that uses the same number for different things. Right, so ten is one and a zero. In other words, when you think about it, it’s a difficult concept, but ten is a very interesting concept. Because it’s the same number. You’re using the same number plus the zero. It’s not a new number. You know that, it’s here. But when you say it’s a new number, ten is a new number. Yes. Ten is a new number. Ten is a new number. Maybe zero is a new number. That’s the question.

The Status of Zero

Zero doesn’t make signs. Again, now we’re talking about signs, right? Well, it’s a question. Maybe it’s easier to know about zeros. I don’t know. We’re talking about numbers. Ten is a very interesting number, because one is a zero. Zero is not a number. One is not a number. So what is ten? Because ten is also a number that is the bridge between the… And now you’re saying one minus ten is eleven. No, it’s not eleven. It’s the same number, but now it’s a new number. Eleven is a new number. One plus zero is two numbers. It’s two digits. It’s a number.

The truth is that the ancient number mystics, like Pythagoras, didn’t know of zero. They always started from one. Zero comes out. You don’t count it. The first thing is one. You have a one. Zero is a symbol. It’s a tool. No, there’s some meaning. You could make it into a meaning, whatever. We’re not going to get into it, but it’s better to understand it a little later. Zero doesn’t have a meaning. It’s just a pregnancy. The other thing is that the number of feeding numbers has been left out. Okay, I hear. I have to think about this. Okay, but I’ll see you soon. After… Then you’re going to ask questions. I see, no, I’m saying. After this…

The Sefirot and Space

Okay, the next question is about space, right? Aces feel they need to do something. What’s their like… Their cameras. How much space do they take up? They’re ten, but they have no end. And he describes it like this. This is talking about somehow how space gets created out of the ten numbers. I think what he’s saying is there are six sides, six directions. That’s where he’s six. The first four he makes up new things. For them, Reishit, Acharit, Tov, Ra. These are the ten Sefirot. Yeah, and Tov, Ra, what? Tov, Ra, obviously. It’s not hard to understand. It’s Tov, Ra.

Inside, there’s one thing. Inside the dimension, there’s more and more people. That’s why it also has twelve chichim. Like, where’s the five chichim? No, he has twelve. That’s what he does. He has… So, he has this account. He says you can divide the world into different countries, right? Reishit and Acharit, like I said. Okay, the beginning and the end. And also good and bad. And then there’s up and down. Good and bad. Could be… Well, good and bad are opposites. They have something to do with each other, right? Yeah, but under the dimension. Ah, I don’t know. I don’t know.

The Problem of Association

Here, at this point… I don’t know. When he starts talking about, like, giving, associating specific things with ten, I’m not sure what does that mean. Do you understand what I’m saying? I understand it with time. Okay, this is the basic unit. With time. But what does that mean? Eumik Tov, let’s say, is the first Sefirah. Whatever. Eumik Reishit is the first Sefirah. What does that mean? I don’t know. I don’t know what it means. It’s a Sefirah associated with space, plus these four… But it’s still an abstract thing. Like, let’s say, Eumik Reishit means the beginning and end of time. Tov and Ra are abstract things. He doesn’t mean that things don’t go well. He means that the concept doesn’t go well. I don’t know.

Mishnah Vav states, I don’t know, this is about what they are, or the relationship between them and God. This is basically math. If you use some k’mareh ha-bazak, it looks, right? If you use some math, it looks like this. K’mareh ha-bazak. They don’t have an end? Or, I don’t know. This is a pasuk on Yechezkel, right? They got the Mishnah, yeah. Yechezkel, k’mareh ha-bazak. But that’s for einlekaitz. It’s not for Yechezkel. I don’t know, where is that pasuk from? Is that pasuk? Kisifu yerdofi? If you don’t know kisifu yerdofi, that’s obvious liturgy. I don’t know.

Returning to the Concept of Counting

Mishnah Zayin goes back to, I think, it’s connected to the concept of Mishnah, what Mishnah Dalet we said, right? Back to talking about counting, right? Because the one, ten goes back to one. Now he’s back to talking about this thing that he started to talk about already in Mishnah, how is it called? It’s Mishnah Hay about udin yochad and all of that. It seems to start explaining that that kind of explains that. Udin yochad is different, right? It’s not really counting. I don’t know what that means. Something like… It means again that everything is equal. Something like that. It’s not really counting. Is that what it means? I don’t know. I don’t know.

And then it gives a new meaning. You see that he’s repeating himself. Perhaps they got in a circle. He keeps on getting back to the same things. He’s just looking for one thing, and then he doesn’t know what it is. But then he’s looking for another thing, and then he gets confused. But I think this is already before.

The Meditative Instruction

You notice that he’s talking to people, right? This is like a second-person direct speech. It’s like direct… How do you say it? It’s meditation. Yes. It’s an instruction of meditation. What? Yeah, or it could also mean, I wonder. It means to imagine. Because the Sefirot can’t be imagined. Even numbers can’t be imagined. You could symbolize it, signify it with symbols, but the thing that is, is not a thing that can be imagined. So the thing that can’t be imagined, is gone.

Because that’s what I said, that a Maxis is trapped in a different place. Because the nature is that whenever you think of something, you start to imagine how it looks. So we’re used to understanding things that way. Now you’re asking me, why do we understand it? We don’t understand it. We do understand it, but we don’t speak it.

Speech and Thought

No, I think also, you’ll see, I’ll talk to him in a moment. There’s things that we say, and we don’t mean. In the Mishnah, they say, we’ll have a baby in a year, but that doesn’t mean anything, because he doesn’t know God, so he doesn’t know much. It’s just one thing. So our speech is less exact than our thought. Does it make sense? When you were speaking, a lot of things were not exact. That’s one thing. And there’s also things, which is the opposite thing, which is the opposite thing. So we’re in the opposite. Well, I guess it’s the same thing. I think he meant something else. I don’t know what he said.

Yeah, that’s what I’m asking. Are there such things? How did it start? It has to do with the priest that we talked about last week. It has to do with the priest. Right, and then he said, but don’t make, but that doesn’t mean anything. In the Mishnah, if you think it means something, it doesn’t mean anything. So you have to stop. In the Mishnah, you have to go to the priest. You have to go to the priest. You have to go to the priest. That’s like a dergah word. The priest is not a priest.

Sefer Yetzirah: The Structure of the Ten Sefirot and the Three Mother Letters

If you think this is mine, then it’s not mine. You can’t be a Muslim. You can’t be a Muslim. You get it and then you can’t understand it. It’s just like that. If you have to stop. If you have to go to follow the rules and stuff.

I don’t know what it means to be a Ruach. It’s a shame. If you’re a descendant of the Sefer Yetzirah, you can’t be a Ruach. That’s like a dirty word. You can’t be a Ruach. If you’re a Ruach, then here is my Ruach written. If you come here and the Sefer Yetzirah makes you sign a contract, then you’re only going to think about being a Ruach. That’s the test. What’s it called? In Germany? All these things? That’s the Ruach, right? If you’re a Ruach, then you can’t be a Ruach. That’s the reason we have to stop. We have to stop. That’s all. That’s how many missionaries we have here that do this.

The Structure: One, One, and Six

I’m trying to think. If the Sefer Yetzirah makes you sign a contract, number one. If the Sefer Yetzirah makes you sign a contract, number two. If the Sefer Yetzirah makes you sign a contract, number three. If the Sefer Yetzirah makes you sign a contract, number four. If the Sefer Yetzirah makes you sign a contract, number five. If the Sefer Yetzirah makes you sign a contract, number six.

Now we’re starting to tell you. There’s eight, but there’s two and two and six. Six things about the ten sefirot in general. There’s the first mishna, the second mishna. If the Sefer Yetzirah makes you sign a contract, but only six of them are relevant to my purpose. That’s the structure. One, one, and six in the middle. Does that make sense?

And then it says, all the Sefer Yetzirahs stay. Yeah. And then you count the ten sefirot. One has to go home. You have to go home. Get back to talking about speech and speech. You know, other things.

The Three Mother Letters: Eish, Mayim, Ruach

Here we got to the Eish. Here we got to the Eish. Whatever that means. I know what it means, but I’m trying to figure out what it’s about. What it’s about. It says, as we count the ten sefirot, according to Eichster, he’s going to have three things that are called Ruach.

That’s why it’s confusing us. The first thing called Ruach is not Ruach, and this Ruach also has Kol and Dibbur, which probably these three things have to do with ciphers, Leufer and Sipper, right? Kol, Ruach and Dibbur. It has levels of articulation, yeah.

Yeah, but if you wanted the word in Dibbur itself, and they say Dibbur is like the written speech or Sipper Kol is the sound, and Ruach is like the material that the sound is made out of, or the opposite.

And then… In fact, this is the Ruach of Kol. Ruach of Kol, that’s his touch. This is the wind. There’s two touches, the Ruach of the Merakheves, right? If you want to make it a bit more difficult, you say the Ruach is not Kol, but the Ruach of him. And Ruach of Kol is Ruach in the sense of the wind. The ear, maybe.

Multiple Levels of Ruach

Another thing is the Ruach of Mayim. Now, this is the Ruach of Mayim. Hello. What are you learning? Sefer? Do you want to learn Sefer? Other cases.

Another thing, from this Ruach there is another Ruach, the Ruach of Mayim. Right. Very good. Double Ruach. Ruach is… Ruach is… Ruach is… I forgot. Two times Ruach is… Okay. So… Right?

Now, in this second Ruach, the second Ruach is like the primordial wind. In this, he made 22 otiyot, which are… Because later he’s going to say, when he counts the 12 otiyot, I think one of them is going to be Ruach.

So, I think that means to say that there are two Ruachs. Let’s see. This is two Ruachs. This is the Ruach of Pshitoi. Uh… And then there is the Ruach of Aklouli. Where is the Ruach of Akhlouli? I don’t know, but somewhere there should be. But there is the Ruach, I was talking about the Ruach in the cave, but it’s not made of wind, it’s made of… Something like that. Something like that.

I don’t know if there is another Ruach, I want to find out. Okay. I don’t know, I’ll have to figure it out. That’s what he means, right? Very good. That’s what he’s talking about. Ruach 8 is one of the 22. In Bayreuth… What is he talking about? Three… Bayreuth… Right? Three Ruachs. She’s so done.

And this is Avermeim 1. Aver is basically Ruach, right? Avermeim 1. And here he’s going to talk about also, but that Ruach is not the Ruach of that itself. Let’s see how much time we have left.

The Creation of Physical Structures

What is the last Ruach? It’s the Ruach of… Whatever. Something more abstract. It’s the Ruach… The whole world is one big Ruach, and it’s made of 22 Ruachs. Let’s see how much time we have left. It’s a special Ruach. The first one is God’s speech.

Yes, but it’s not the same one as the one after where he has 12 otiyot. Because he’s saying that from this first… This is like one level before that. Because… 22 otiyot includes himself. The first… Are themselves these three otiyot Eish-Mayim-Ruach. It has to be that these Eish-Mayim-Ruach from Bayreuth are not the same as the ones from Bayreuth-Bayeuth-Gimmel.

I don’t know what otiyot is. That’s my question. Maybe I’m wrong. I’ll look at my horse. But I think that’s what Ruach Eish-Mayim means. Maybe later the Ruach was made of 17, and now it’s just one place. I don’t know. And the same thing.

So you can imagine what he’s doing. He cut up the Ruach into these 22 Ruachs. And then, after they added Mayim, which is a bit more saggy, they became 22 Ruachs. You see, it’s like Tit.

Well, there’s no Opfer in his world. So there’s… Tit is made out of Ruach and Mayim. And that’s… A Ruach became already a bit… A Ruach means… Well, you plant, right? I don’t know. What is he planting in it?

And then he made… A Ruach is always massive. It’s always massive. Massive is the… Hm. Ariga… Ariga is when you plant, right? It’s a wall. There you go. This is the bottom. Ariga, right? He’s describing creation of the physical boundaries of the world.

The world is like… The earth is like an Ariga, like the floor. Massivah means the roof. Massivah is, I think, the part of the roof made out of Tit. I think in the Mishnah. Bricks or whatever, something more Tit-like. Very good. Again.

No, because… And he made the Schach. That’s what the Schach is. The Schach of the world. No. No, the Sefer Yetzirah for sure thought of these kind of things. You see that he’s playing. But… Okay, and then there’s Eish mi-Mayim.

Fire from Water: Eish mi-Mayim

Somehow, it’s very interesting. From here I can imagine how Mayim comes out. Because when we speak, also the ear has humidity. Somehow from that, fire was created. Eish mi-Mayim. I don’t know why we make fire out of water. It’s very interesting, but we can somehow.

It says in the Midrash, Mayim huri v’al diya fayla, which means fire. Mayim teva Eish. Is that a pasuk? Do you know it? Mayim teva Eish. It’s for sure the Midrash, the Sefer Yetzirah. A pasuk, hello.

How… I’m listening. How Eish… Mayim teva Eish. It means… It’s supposed to be read backwards. It’s supposed to mean Eish teva Mayim. But anyways, the word order is wrong, but they thought we could read it literally. But anyways, I’m listening.

Fire, Angels, and the Three-Letter Divine Name

The Missing Element in Bereishis

It’s a Pasuk, hello. Kikdoyach… I’m sorry, I forgot. Kikdoyach Aish… Hamuseh Mayim Teveh Aish. It means, it’s supposed to be read backwards. It’s supposed to mean Aish Teveh Mayim. The word order is wrong, but they thought they could read it literally. It’s supposed to mean the fire under the water.

Aish means fire, or heat, something like that. Aish is not a real thing. The reason why I think it’s not, is because Vaseh left out the fire. Aristotle says that the reason people thought that the soul was fire is because all living things are warm. There’s cold-blooded reptiles, but who cares about them? They’re phenomenal things. They’re also warm. They’re just warm from the outside. Living things give out fire because they have friction.

If you imagine the world as being first dead, like air, water, and then we’ll see that our living things are ready, there must be fire. Somehow, fire comes out of water. This is the basic thought. When you eat a plant, that’s also fire coming out of water. Plants are made out of water. Earth doesn’t exist here, for some reason. And then it becomes warm, right? It becomes a living animal. It comes out of fire. Something basic like that must be the basic way about the way the world system works. It’s not that crazy that fire came out of water.

Malachim and Fire

This is very interesting, because if you look at the Bible, you’ll notice that it doesn’t mention the Malachim being created. Now, you can’t tell me this is because the Bible is against Malachim, because obviously the Torah believes in Malachim. There’s not a question that the Tanach believes in Malachim. I mean, there is a question, actually. But normally, people imagine that Malachim is created, that Malachim came to Earth, like the Malachim who came to Earth with fire, right?

Obviously Malachim came out of fire. The first time, the most clear time that Malachim came to the heavens was with a fire. All the Malachim I have perished, we don’t know what’s going on with them, but to Earth, for sure, they came with a fire. They didn’t appear as a fire, they appeared as a person, and then got something…

So Malachim are associated with fire, and if you look in Parshas Bereishis, you’ll notice that fire is not mentioned there. Very weird. Because obviously, Bereishis is a kind of theory that’s supposed to explain how the world was created. Fire is a basic thing, and the Chukah fire is Parshas Bereishis. There’s no fire. Even in the first Pasuk, there’s three of the four classical elements, and fire is missing. That’s why we’re showing them that instead of the fire, that’s also what the matter is. Because fire makes dark. It seems true that fire has something to do with darkness, but I don’t know if that’s what the Pasuk means.

The Torah doesn’t talk about Malachim, but they were created with this primordial fire. So Malachim are made of rish ois. Two rish ois and one ois. So the Mayoineh means the heaven.

Plato and the Heavens Made of Fire

Now this also has connected with Plato. Plato said that the heavens are created of fire. Weird, because in Parshas Bereishis, there’s obviously the Mayoineh, but it doesn’t say what they’re made out of. The Midrash wonders about this, right? The Midrash actually asks, do you have your own ois? The whole Midrash.

But the point is, but that’s not fire, maybe that’s light, I don’t know. In any case it says in Parshas Bereishis that the heavens are made of fire, so Plato said that the heavens were made out of fire. And also when he says fire, that’s why it’s a fire.

That’s in the Sada 5? In Sada 5, no. When you heard of the 5th element, which Aristotle… No, the 5th element is Lafika. Plato said that the heavens were made out of fire, and Aristotle said it was fire, because the heavens were made out of fire, so it was normal, so something like that. Maybe he had better arguments than I am saying, he wasn’t asking me to say the 5th element.

But it seems like the site you see when he says Kisakob and Lakhashur has at least things that are in the heavens. The heavens are made out of ice, plus there are two riches. Yes, that’s the matter, ice in Mayim. I don’t know, maybe it means not Mayim, that’s why I said Riches. I don’t know, everyone here assumes that Shlostan means ice in Mayim. But there is no Mayim in the heavens, so what is the matter with the heavens? If there is no Mayim in the heavens, then what is the matter with the air? I don’t know, I am making up the ice now. I am not sure.

The Shem Havayah: Three Letters, Not Four

And then, 5 through, the next 6 spheres, Shlostan means that there are no oases. So from the 12 pushed oases, he took 3 oases of them, and he made them, as I said, the heavens are made out of only 3 letters. Shlostan has 4 letters, but it really only has 3 letters, right?

You know the secret? Because probably, the Older Maccabeans are very sure that the Shem Havayah has 4 letters, but Hezekiah has the same letter twice, which doesn’t count. And secondly, probably the second Hei is just the M3. But usually, when there is a Hei in the end of a word, you don’t say the Hei, you just say the kamatz, and the way the Mesoiter was making the Shem Havayah with the kamatz under the earth, then the Hei is just the kamatz, it’s just the tongue of the kamatz. Nobody says it, so why would it be M3?

But we also have Ra’as, there is also a very strong Ra’a that the Shem Havayah originally only has 3 consonants, because of the names, right? Because there is Yehi, Eliuhi, there is never a high, so probably it was originally pronounced with the high, that’s the Ra’a.

You can also say it with the high, right? There are two. You could always do with that, you could be with the high. The Shem Havayah themselves were with the high, and they weren’t allowed to say it for some reason. Yeah, no, that’s because we don’t want to say the Shem, but… No, but I must, just like Yeshayah and Yeshayuhi or Chiskiah and Chiskiuhi are the same thing, but they did. There is never that.

It’s very weird, because the people that named their kids with the Shem Havayah, they never thought that… Eil is the whole name. Tziri Shaada, Eliyui, Eliyui is the one that has both names. Mangot is Yui. What? Yoel is? Eil is what? Oh, Yehoyal, it should be Yehoyal. OK, I guess. Yeah, Yoel is supposed to be… It says with a high, ever? But the same thing, Taka, no problem.

And so on, because the Sefer Yetzirah is thinking, his theory has to be like this, because he thinks of the letters as basic things. If you double it, it’s still the same thing. It’s not a configuration, but it’s still the same thing. I think I will. It’s also Stems, of course, because the Malchus is fake, but I have to stop saying fake for everything that I mean. I don’t mean to say fake.

Six Permutations of the Three Letters

Now, the Sefer Yetzirah, I don’t know how he got this idea. It’s very interesting. And he said that since there’s three letters, he could write it in six different ways. He could organize it in six different orders. So one of them is the top, one of them is the bottom. Yud Hei Vav, and then Yud Vav Hei, and then Hei Yud Vav, and then Hei Vav Yud, and Vav Yud Hei, and Vav Hei Yud. That already said, right?

These are the six inner spheres, the six directions, the four inner spheres, and the four outer spheres. These are already written, and then we have Hei. The lower ones are the same. The only difference is that the first letter is actually the first letter.

Sefer Yetzirah: The Six Directions and the Sefiros

That’s the six cardinal directions, and those are the six lower spheres, the six last spheres. Got it already said, right? These are the six inner spheres, the six directions, the four inner spheres, and the four outer spheres. And these are already written, and we don’t have… We don’t have hi. No, the lower ones are the same. The only difference is the… We have to associate Reishis, Achris, Tov and Ra with this… Can’t be? That’s the correspondence here, I don’t know. How? Right? I don’t know. Reishis, Reishis, Reishis, Achris, I don’t understand. What’s the connection between Tov and Ra and Eish and Mayim? Mayim is Eish, but Mayim is Eish, and Eish is Ra. What’s the connection between the Malchus and Ra? Mayim is… I don’t know. Okay, we have to figure it out. Anyways, that’s the part I don’t understand.

And then it finishes with Eileas and Spiros, and it just repeats the whole thing. And it doesn’t count. It’s Achris, and then it forgot to count the rest. It says it twice. I don’t know what it’s called. Right?

The Language of Chakak, Chatsav, and Chasam

By the way, there’s also this language Chasam. Very interesting. We have Chakak, Chatsav, and then Chasam. That’s how you make the Chasam. Chasam is like, you understand, he’s thinking of this image of writing, so Chakak and Chatsav, and finally it’s like Chasam. Chatsav and Chasam. Closer to actual, I guess. It’s signed.

Also, Chasam always means that it’s a mirror of something else, right? Chasam that they think of is always a Chasam betis, right? Whenever they think of Chasam, they don’t mean signing a letter, they mean signing a letter, but with a stamp on a piece of wax or something, right? This is the first image.

The Reference to Daniel and Elohin Kadishin

Ah, okay. So, look at that. Look at that. This is the first image. Look at that. I wanted to measure this image, because… I don’t understand. I have to explain this, because I want to measure this image, not because I… What? Not because I just… I know this word. It’s written backwards. Something is weird. It’s written backwards, not because I understand it, but because this is the way I read it. This is the language.

By the way, I know how this language comes. Whoever made the Marmakomys here didn’t do a good job on the militias. Yeah, it’s talking about gods, right? Well, I’m trying to say. The Nevuchadnetzar is telling Daniel that nobody knows this, but knows this secret. Besides, for Elohin Kadishin, and… Gods. Of course, Malachim. Because there are gods around Malachim. I remember that. But I love it. Oh, I’m afraid. I’m not afraid. Let’s do it.

The Ramach’s Six Questions on the Mishnah

So then he lists his questions. This is according to the Mahalach of what’s-his-name, I told you. To list questions.

The first one is called, The word Mispar seems to say nothing. Of course, count.

The second one is, We don’t know what he’s saying. Besides, for us, it’s not correct. Because there’s 11, right? Because Bris is in the middle. So it’s 11.

Then, Why do we need two? That’s the question that we had.

Five, What is this point of Keneged’s voice? Like, Sheishes is… Not talking about… He’s not saying Hilches’ voice now.

And six, the continuation of this, right? So he says like this, Whatever the end of the world. That they should do all of this. It doesn’t seem to be the subject. So, something is going on.

The Ramach’s Approach: Establishing Koach B’tzas HaSefiros

So, he says like this. Or, When we saw… This sefer is trying to prove… This Mishnah is trying to start to establish the Koach B’tzas HaSefiros. Right? So, all these things are not just telling us things. It’s also like showing us the proof or the meaning of it. Both. I think… I think.

So now, there’s a problem. This is how the Ramach reads it. I’m not sure. It says like this. I don’t know what the Gashmiyus and the Gashmiyus have in common. But the Ramach doesn’t. It’s divided. It’s not simple. So, it’s not simple because if it wasn’t Gashmiyus, it wouldn’t be like this. Right? Let’s see.

B’limah: Beyond Essence

Umm… B’limah is two words. Where is the B’limah? B’limah is, like Plato said, beyond essence. It’s what Plato said about the good. But anyways, beyond being. So… But I don’t know if he means that.

He says like this. I don’t know. We don’t really think a lot with our mouth because we say ten. We’re saying something wrong because we don’t really think that there’s ten things. That’s how he’s reading it. Usually, in philosophy, it means like a definition. Right? The essence means the whatness of what, of something. I don’t know how much Dramach means are understood from that.

This is how he says it. This is an article that I’m very secretive with. We don’t get them. We don’t grasp them as an essence. The fish, one is a limit and the other is a limit. The limit is my limited. The other is a limit and I grasp. He says that already.

The Problem with the Ramach’s Assumption

And now he says like this. And then he skips to answer the main problem. But the point is I’m not satisfied for one important reason. And this is very short. I guess he has to get into a lot more detail. That’s what he seems to be saying.

And he has an assumption, a very weird assumption as far as I can tell here, that people only understand things that are bigvul, bigashem. I have no idea where the gut is from because math is not bigvul, bigashem. I don’t understand it. If someone wants to say that math is bigvul, but he doesn’t know what bigashem is. And his other option, you’ll note that his other option is bigashem.

Something very, I don’t even know what this means. He looks at this and he says to himself, I don’t even know what this means. He has this idea that Anovie, this is something that I don’t understand. What is he talking about when he says Anovie? Anovie is understanding the other thing in which way. So this is something that is not very plain to me.

Two Ways of Understanding vs. Pure Thought

There are basically two ways of understanding things. There is an abracadabra. Visualization, external or internal, doesn’t make a big difference. Dimyon is just internal seeing, but it’s still imaginary. You’re still seeing images or thinking in images. And thought.

Thought is, pure thought is something that grasps essences of things. Just like there are things that this is true for everything. Just like when I went to a person, you never saw a person. You saw a lot of people, but you never saw a person. But you pretty easily understand, not everyone, once you pass a certain age, you understand the definition of a person, which we call a mahus. Usually mahus in philosophy means definition. A person is an animal that thinks. Right? A rational animal.

But you understand very well that everything that all people share and that all people what makes the person a person is this essence, the definition of a person. This is what thought is. This is not something that you see, it’s something that you think. The gay, the den, the mystic, this is thought.

This is not one of the two options. The Pardes seems to always think that human thought is what Rambam would call dimyon and as his other option he has some magic, some mystical thing, which he calls derech re’iyah and he goes back to a sensory language and calls it seeing, although of course regular sight is physical sight.

The Nature of Understanding: Philosophy vs. Nevuah

And the way they think is something like—they don’t believe in the existence of thought, of what Rambam would call thought. Or they would say that that’s something—they seem to not believe in that category. Or maybe they do, but they don’t express it this way, and what they’re saying means the same thing, I don’t know.

They don’t know how it happened, what is the point that it happens. There’s something that happens in you at some point in time, and you say, oh, there’s for sure something mysterious in thought, a mask. Maybe that’s what it is. I think when they—I don’t know what they’re talking about, but I think to them, they kind of understand it like, this thing is like that, but the world is something else. It happens to you at some point in time.

Okay, but let’s start with this. I understand this—what is this? Is this a mystical thing, or is this just called growing up, learning? I’m trying to understand.

Whichever you want.

No, but there’s really like, splitting the way people talk about this, and I really want to know.

Okay, go.

Two Groups Talking About Similar Things

To be very clear, there are two groups of people who talk about things that are similar, but very hard to explain. Are they totally talking past each other?

You have people who talk about mystic things, like a third eye. You can see with your two eyes, you can see with your third eye—what is what, deeper things, higher things.

And then this thing. Now, I’m going to ask you, what do you mean when you say this? But I’m literally asking this about nevuah. Like you say, I have an insight, but it ultimately could be put in words, but you’re probably not going to get it when I put it in words.

But Rabbi Nachman says—now, does this have to mean that it’s not a… Rabbi Nachman seems to associate this with a non-discursive understanding.

Two Kinds of Understanding

Now, if you listen to my shiurim on Friday, which are based on Platonism, you’ll see that I split two kinds of understanding. But the truth is that both of them are not expressed in words fully. Both of these things honestly have to be experienced.

People talk about the split—there’s the theory of knowing God by proof, like by philosophy, and knowing God by experience. But there’s no philosopher ever that actually thought they could know God just by having the experience of the proof. You have to do the work. You have to do it yourself.

Also if you learn math, you have to do the work and understand it. Someone says they understand math—computers don’t understand math, they could do the simulation of that, right? Even when you learn geometry and you realize the definition of a triangle, it takes work to go through the proofs or whatever mahalach you’re working with, and then you’re like, wait, I’ve lived my whole life with triangles, how can this be new?

Reality Beyond Words

But this can be a purely philosophical thing, in the sense that it’s beyond words, because the reality is beyond words. By the way, I’m not going to say that Torah, which was created by words, is exactly what it is. But in some sense the reality is not the words that we’re saying, we’re just representing it or touching it.

But it doesn’t mean that we’re going to give up on seichel. You know, what we call seichel—usually when people talk about mysticism versus philosophy, they have this very weird split in their head, where philosophy is something that sits on a book on a shelf, like what computers do, and mysticism is what people do. Both are people. And both are hard to give over.

The Rambam’s Approach

The real difference between people like the Rambam is that Rambam is much nicer. Because Rambam says, this is the way, it takes thirty, seventy, one hundred years to do it. You have to do iyun, all your work, and all the rest. But if someone says, I don’t like this, I don’t want to—

Yeah, yeah, that’s true. I’m trying to figure—in some sense I feel like this, but when people see this, they say, what do you think? When Rambam says it’s seichel, and the whole world understands—

Okay, okay. It’s hard, but you have to do it. I don’t know, there’s something. Sometimes they are structured.

They have to go step by step, and then it makes sense, you have to connect it back. But Rambam is more like—

No, it’s true. Rambam also says that there could be non-structured things. Rambam says explicitly that nevuah could give you non-structured knowledge.

Possible. But they recognize it clearly. Rambam took this from nevuah.

Yeah, obviously.

Insight in Every System

Nevuah does the same thing to you. No, because every system of thought, even math—there’s a famous Indian mathematician that has a comment in one of his papers that says, this came to me in a dream. Or a god came to him, one of his gods came to him and told him, go to this university.

You understand my point? No, you have time to think. Rambam didn’t have time. We can understand all these things. We can understand it. I understand it, you can understand it. We can’t give up.

I can’t give up the experience of being in the Alps. I can’t sing in the Pura River. I can’t measure it. It’s not dry. It’s not something magical. It’s not something mysterious. It’s a good tool. It’s for people.

When we talk about philosophy, we mention the Zohar philosophy. You just read it and you know. They don’t understand the Zohar experience. I think that’s what he’s trying to point out. It’s just you read it. You have to really—it’s a big thing to understand what it is. You have to install different software.

Correct. So maybe there’s something else. It’s not the same as the Alps or the Galapagos. It’s something that takes time. It takes work.

Could be. But it does say, you see that he’s used this language of sensory language. Like, you start to see it. You start to see it everywhere.

Which Is Superior?

But also it doesn’t mean that they’re trying to—you see, he thinks, I mean, I guess it works in some way. Instead of working through the proofs—it could be that you miss something when you do that. Because if you would work through the discursive reason, the Kabbalah thinks this. If you work through things, you understand. The insight is better also.

It could also be that you miss something. Like, if you like something, what’s the best? Philosophy or the nevuah? Chochmah or nevuah?

Okay, let’s say, I don’t know if it’s chochmah or nevuah. I don’t know, but it’s nevuah, right? Let’s say nevuah is bigger. All of us miss nevuah. It could also be that if nevuah is bigger than chochmah, what could be better than nevuah? Right? Chochmah is bigger, right? Nevuah has to be chochmah. I don’t know the answer. I don’t know. So therefore, what?

No, but when he says this definition, I used to think that it’s very good, that whatever one says, whether he’s a Jew, a Muslim, a man from Israel, he could say, a man from Israel means me and you. Right? It’s a Jewish tradition. That’s how it is. But look, it’s normal that that’s how it is with nevuah. And then it seems to take out the whole way. Like, how? Nevuah.

We can ask him.

Yeah, you could hop it. I think you could hop it.

Starting with Bitul

This time, believe me, this is, like I told you before, this is the sefer itself that I believe in. I’m not sure that, believe me, this is what I hear, there are two things. What can be said about this is what I believe in. Another thing is that I believe in the fact that this is what I hear.

Believe me, when I say believe me, like I said, it means two things. The two things themselves are, believe me, they’re not the kind of thing that have the kind of essence that you think they have, at least. Let’s put it this way. Maybe it’s something I’ve done before. Maybe we can understand this later.

But, as soon as it’s—believe me, the way you should start off by being batel. Look, batel piv. Is that a solution? Batel piv.

Limits of Possibility and the Nature of Essence

When there is a limit to what is possible, like I said, it means two things. The spheres itself are possible. They are not the kind of thing that have the kind of essence that you think they have, at least. Let’s put it this way. Maybe there is something I can do about it. There are numbers. There is something I can do about it. We will come back to this later.

But as soon as there is a limit to what is possible, the way you should start off by being like this. Like this. But when there is a limit to what is possible, when the Nobel Prize together with Michel Bollem is in order, then there is something more. I mean if everybody would come together. How much would you accept? Would you accept this kind of attempt? It depends on how many people come. I don’t know how it works.

Comparing with Michel Bollem? The Nobel Prize together with Michel Bollem might be holding up. How much would you accept? The Nobel Prize together with Michel Bollem. Oh, so Bollem is a pasuk. And where does it say the Nobel Prize together with Michel Bollem? Where is the pasuk? The Nobel Prize together with Michel Bollem.

The Pasuk and Its Interpretation

The deciphering is based on that pasuk of course. The Nobel Prize together with Michel Bollem. It’s like a moral interpretation of this cosmic pasuk. The pasuk means more than what the decipherer means. Yes, it’s like a message. It’s very cute. How they make messages and all.

Metacognitive Skill and Understanding

It means that if you know how to not react, if you have this metacognitive skill of not reacting, that’s the same skill that allows you to understand the world. Or the sky. Or the same people who can’t stop themselves. It’s not worth it to be a vampire. It’s not worth it to be a vampire. You have to understand people. You can be mature. You can be a good person. You have to have a little fight.

No, but it’s like a specific skill.

—

*[The shiur concludes with informal conversation]*

You want to eat supper with me? Me? I was going to invite you. Ah, sorry. It’s also a part of the Bollem Bib. So that’s how it is. Do you know how it is? Look, this is Daniel from Blimo. Look, I just cut it. Look. I have to turn it off. You have to push the whole time.