Now, as known regarding the matter of,¹ “The mother lends her clothing to the daughter,” this refers to the aspect of the five Gevurot-Judgments, MeNaTzePa”Ch (מנצפ”ך)² Vol. 1, p. 237; Also see Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, The Letters of Creation, Vol. 2 3. of Imma,³ that are called,⁴ “The protrusions of the seal.”

footnotes: ¹ Introduction to Zohar 2b. ² The five, “final letters,” of מנצפ״ך, or rather, םןץף״ך, are concluding letters that bring about separation and division between the words. See Sefer Yetzirah and citations in Ma’amarei Admor HaEmtza’ee, Vayikra, ³ See Ma’amarei Admor HaEmtza’ee, Devarim, Vol. 3, p. 1,023 and on; and Na”Ch, p. 17. ⁴ Exodus 28:11

This refers to the aspect of the combinations of letter-divisions of thought, as stated in Zohar on the verse,⁵ “The voice of the *Tor-*dove is heard in our land,” (as explained elsewhere).⁶

footnotes: ⁵ Song of Songs 2:12; Zohar I 97b; Also see Sefer HaMa’amarim 5568, Vol. 1, p. 488. ⁶ See Ohr HaTorah, Shlach p. 448 and elsewhere.

However, it must first be understood that within thought itself there are three levels. These are the aspects of Thought of Thought, Speech of Thought, and Action of Thought.

As known, the explanation of these matters is according to the above explanation (in chapter 38⁷) that there are three levels in thought:

footnotes: ⁷ The text says chapter 37, but appears to be a typographical error (and was thus corrected).

For example, there is imagination without letters. This is like a toddler who does not yet have thought⁸ in a manner of combinations of letters, but rather only the imagery and form of thought. This type of thought is drawn from the power of imagination⁹-The Power of Imagination. alone.

footnotes: ⁸ Talmud Bavli, Chullin 12b ⁹ Koach HaDimyon

Now, although this imagery also has divisions and parts, in that its imagery is restricted to a specific matter, nevertheless, it is only by way of imagination. Thus, it is not yet regarded as being true thought, that is, that he thinks into the matter. Because of this the Sages stated that a small infant has no thought at all.¹⁰

footnotes: ¹⁰ Talmud Bavli, Chullin 12b; Maamarei Admor HaZaken 5568 Vol. 1, p. 488; 5570 p. 13; Maamarei Admor HaEmtza’ee, Vayikra Vol. 2, p. 925..tions. is intellect is extremely contricted to the point of false imaginations. .tions. is intellect is extremely contricted to the point of false imaginations.

Now, even when he matures somewhat and does indeed have combinations of letter-divisions in thought, nonetheless, they are not yet complete letters. Rather, it is only that he can restrict his thinking specifically to a particular matter.

For example, he can think with his brain regarding something that is given to him and distinguish between it and something else, until he desires one and rejects the other, as known.

This is the beginning of the matter of thought and is called, “Action of Thought” (Maaseh SheB’Machshavah).

In an adult this refers to when he thinks about how to do something or specifically how to form or write something in a particular manner or when whatever he actually needs to do, arises in his thoughts.

This is likewise the case when he forms the image of the written letters in his thoughts or when he forms an image of any separate physical thing, such as a fruit or a tree or the form of any image and the like; all this is called, Action of Thought (Asiyah SheB’Machshavah).

An infant, however, lacks even this aspect of thought, but only has the power of imagination (Dimyon).

(Nevertheless, this power of imagination is higher than the imaginations that occur in dreams etc.)

This is as explained elsewhere regarding the matter of the verse,¹¹ “By means of the prophets I am depicted.”¹² – ביד הנביאים אדמה.” The word “Depicted-Adameh-אדמה” shares the same root as “imagination-Dimyon-דמיון” indicating that the prophets (other than Moshe) only perceive Godliness through the power of imagination (Koach HaDimyon-כח הדמיון). See Imrei Binah, Sha’ar HaKriyat Shma, pg. 71b. That is, the prophets perceive only by means of the power of imagination of the thought (Koach HaMedameh SheBaMachshava).

footnotes: ¹¹ Hosea 12:11; Also see Imrei Binah, Shaar HaKriyat Shma, 71b. ¹² The Hebrew text of this verse (Hosea 12:11) is, “B’Yad HaNevi’im Adameh

This is because, during the time of sleep, all that remains of the mind is the very last portion of the powers of thought, which is just the imagination of thought.¹³

footnotes: ¹³ It is for this reason that it states (Talmud Bavli, Brachot 57b) states that dreams are 1/60th of prophecy, and it is because of this that dreams may be interpreted.

(This is the matter of *Galut-*Exile, which is compared to sleep,¹⁴ as stated,¹⁵ “We were like dreamers.” Nevertheless, dreams are culled from the thoughts of the heart etc.,”¹⁶ as explained elsewhere.)¹⁷

footnotes: ¹⁴ See Chapter 30. ¹⁵ Psalms 126:1 ¹⁶ Talmud Bavli, Brachot 55b ¹⁷ See introduction to Shaar HaEmunah and Shaar HaYichud, also translated as “Essential Faith;” Maamarei Admor HaEmtza’ee, Hanachot 5577 pg. 244.

Now, the aspect of Speech of Thought (Dibur SheB’Machshavah) is like when someone thinks the combinations of the letters of speech that another person speaks to him.

This is lower than the letters of thoughts that he thinks to himself, without hearing another person speak.

For example, this is when he thinks the combinations of the letters, “Master of the Universe*-Adon Olam*-אדון עולם.”¹⁸ Within this particular combination of letters itself, when in his thoughts he hears another person speak the words, “Adon Olam,” all that takes place is that the letters of speech of the other fellow become engraved in his own thought. This is lower than the letters of “Adon Olam” as he thinks them himself.

footnotes: ¹⁸ See the beginning of the Liturgy of the morning prayers.

Likewise, all thoughts that he thinks concerning how to speak before actually speaking (whereupon he immediately speaks) are called, “Speech of Thought” (Dibur SheB’Machshavah).

As known, this is because the aspect of “Speech of Thought,” brings about the aspect of “Thought of Speech.”

This is because his thinking how to speak, brings about the manner of thought he will have when he actually does begin to speak, what originally, he only thought to speak.

In contrast, the third level is the aspect of “Thought of Thought” (Machshavah SheB’Machshavah), which is when he thinks to himself.

For example, this is like when he thinks the combinations of the letters, “Adon Olam – Master of the Universe,” to himself, without speaking them out, or when he thinks any other matter in its various combinations that are called, “the letters of thought.”

However, here too, there are two levels: The first also falls into the general category of, “Speech of Thought” (Dibur SheB’Machshavah).

This is when he does not think into the concept or meaning of the letters of, “Master of the Universe*-Adon Olam*-אדון עולם,” or the like; this being the concept of sovereignty and lordship. He does not think about this altogether. Rather, he only thinks the combinations of the letters Alef-א and Dalet-ד of the word “Adon-אדון,” and the like.

Although this level is not brought out in speech, since it is higher than hearing the spoken words “Adon Olam,” nonetheless, this too is called by the term, “Speech of Thought” (Dibur SheB’Machshavah).

(Similarly, this is the matter of the speech of the angels, as the verse states,¹⁹ “And they called out one to another etc.” This is similar to the letters of our human thoughts; as if a person is calling to his friend by name, simply by thinking it, in the same manner that he would call him through the faculty of speech. Such is the speech of the angels.

footnotes: ¹⁹ Isaiah 6:3; Also see Talmud Bavli, Brachot 18b; Ma’amarei Admor HaZaken 5570, p. 106; Ma’amarei Admor HaZaken, Inyanim, p. 82; Ma’amarei Admor HaEmtza’ee, Kuntreisim, p. 547; Torat Chayim, Noach, 67d.

Similarly, in regard to the spirits of the departed, it states,²⁰ “Two spirits were conversing one with the other,” which, generally, cannot be heard by humans, as explained elsewhere.)

footnotes: ²⁰ Talmud Bavli, Brachot 18b

The second level of “Thought of Thought” is true thought.

This is that he thinks the intellectual concept of the matter contained in the letters of thought. It is because of this, that is, that he focuses on the concept, that he spontaneously thinks the combinations of letters specific to that concept.

(As we observe regarding the combinations of the letters of thought; that they come about solely according to the focus of the mind. If his mind is focused on a certain matter, accordingly the combinations will come about in a certain way, as known.)

For instance, if he focuses his mind on a specific matter regarding some business dealing, as opposed to the matter of lordship, he will think in different combinations of letters. It specifically goes according to what he is focused on.

This is called “Thought of Thought” (Machshavah SheB’Machshavah), which is also called, “The ability to Think” (Koach HaMachshavah). That is, it is the ability to think about any matter in a variety of different combinations.

(This is similar to “The ability to Speak” (Koach HaDibur), which is the ability to speak whatever one desires to speak, as will be explained.)

This is the aspect of the organ (vessel) for the Analytical Thought (Machshavah Iyunit) which is considered to be the Thought of the Intellect itself (Machshevet Sechel) (as mentioned above in chapter 40). This is the aspect of Malchut of Tevunah etc.

Now, specifically this type of thought is dependent upon Da’at (focus).

This is why it states that an infant has no thought; because since his ability to focus is small, therefore, so is his ability to think in combinations of letters small. Rather, he cannot think in letter combinations at all. However, great focus (Gadlut HaDa’at) brings about thoughts with many different combinations.

According to the manner of the depth of one’s concentration (Ha’amakat HaDa’at) into the depth of the concept (Omek HaMoosag) will be the depth of his thoughts in the aspect of a depth of the analytical thought (Machshavah Iyunit), as previously mentioned.

This is similar to the verse,²¹ “*HaShem-*יהו"ה, how great are Your works and how very deep are Your thoughts,” all of which depends on the depth of comprehension of Binah (Omek HaMoosag) etc. This is sufficient for the understanding.

footnotes: ²¹ Psalms 92:6; Also see Sefer HaMa’amarim 5566, p. 323; Ma’amarei Admor HaEmtza’ee, Bamidbar, Vol. 3, p. 1,081; Devarim, Vol. 2, p. 401; Torat Chayim, VaYeitze 170a.