The Ramchal’s method in its entirety rests on three foundations, which are the three functions of the mind. As the Ramchal describes them, each one has a unique and distinct character. The first mental function is the gathering of facts and understanding them. This is a relatively passive process of absorbing and taking note of whatever happens — in our thoughts and through our senses — and ordering those things according to rules and definitions that are already established and correct in our eyes. The second function is a creative one — it is a fuller and more intuitive understanding of how one thing leads to another. This process can lead to the creation of new ideas as an outgrowth of what was already accepted as a known fact. It can go even further to create entirely new rules and new definitions, replacing the old ideas that were formerly fixed in our minds. The character of this function is more active, for it involves putting things together that were never joined or associated before. New ideas arise out of novel or unanticipated interrelationships between concepts.

These two functions are radically different and even antagonistic at their root. The excitement of new ideas can sometimes interfere with straightforward understanding, as if there are two people talking, and one of them is so enraptured with his own thoughts that he does not really hear the words spoken to him. In the same way, the creative function can emotionally overpower the function of understanding, which is generally more cautious and balanced. The opposite can also be true: the process of assimilation and understanding is based on proven and accepted principles or definitions; it is, by nature, conservative, and therefore opposed to creativity, which is always seeking out new relationships and different perspectives that may even contradict our original way of thinking.

The third function of the mind is judgment and decision-making. Just as there is a part of the mind for the assimilation of ideas and understanding, and another part for creating new ideas, so there is a third independent part devoted to decision-making. Here, we use a delicate balance to weigh precisely what we are prepared to believe and accept against what we are inclined to reject and disbelieve. However, this activity of evaluating and forming opinions often works in a light and hasty manner. It has elements of ego and emotional drives mixed into it, and it is also the starting point for all action. We can readily see how the balance of our judgment is easily swayed, tilted widly in every direction by different weights, large and small, that are placed upon its scales. Lack of knowledge or understanding does not restrain us from forming opinions even for a moment, nor is this function immune to the seduction of strong feelings and emotions.

In short, these three functions of the mind make up the sum total of all our thinking, and in all its waking moments, the mind is continually active by its nature — alternating constantly between the understanding of facts and concepts, the creation of new ideas, and the acceptance or rejection of opinions.

Furthermore, as we have already explained, in each of these functions there is always the possibility of improvement. Shlomo HaMelech [King Solomon], peace be upon him, has testified to this fact — that even the most foolish person can learn to regain his mental balance and become subtly clever and circumspect in judgment. Likewise, impetuous youth can acquire an ear to hear and absorb wisdom and knowledge by means of persistent correction. And even a man of wisdom can deepen his understanding with the penetrating insight of creating new connections between things, like a person who newly acquires a new friend. This is what is written: (Mishlei 1:4-5) “To give subtlety to the foolish, knowledge and initiative to the youth. The wise will hear and increase what they have, and those who understand will attain the ways of understanding.” See the commentary of the Gaon, Rabbi Eliyahu, of blessed memory, there.

Up until this point, we have discussed the functions of the mind in a general way. Now, we will see how these functions change under different circumstances and in different fields of study. Our Sages, of blessed memory, have established in the Talmud that there are two branches of Torah study. The first is mastery of the text (girsa) and the second is mastery of conceptual analysis (se’vora). There is an additional area of expertise, where what we learn is brought into the realm of action through an exposition that will give life and substance to all that we have learned for ourselves and for others. Accordingly, the Ramchal has divided his works in this way: The Ways of Reason focuses on the study of the Torah laws, and The Book of Words continues from conceptual analysis towards the broader purpose of “to learn, to teach, to uphold and to do.” For generations, this has been the pattern of study in the great yeshivos — one session of the day is devoted to deep conceptual analysis, and another session to Talmudic expertise, with shorter periods devoted to Halachah and Mussar.

The skills of Talmudic expertise and the study of the Talmudic text begin from a correct analysis of the words of the Gemara, or the words of our Sages. In The Ways of Reason, all the questions which we need to ask in order to grasp what is written are set out according to the three mental functions. Regarding the first mental function of understanding things as they are presented before us, we must strive to know the true and precise intention of the speaker’s statement. Regardless of whether the text at hand is a Mishnah, the statement of an Amora in the Gemara, or the words of the earlier or later Rabbis, we must always determine in a simple, straightforward way what it is that the author is speaking about, and also, what he wants to tell us about that topic. In truth, it is impossible to “hear” any statement without defining clearly what it is about and what it has to say.

Regarding the second mental function of creativity, we are interested in knowing the consequences or ramifications of the various statements in a particular sug’ya of the Talmud, taking into consideration their juxtiposition and relationship to other statements, either from the same sug’ya or from some other one. The creation of a new conclusion born from joining two given statements is called a syllogism. This deductive structure allows us to forge an unbroken chain of reasoning in Talmudic debate. In this way, the creative part of the mind functions to transform the isolated single statements of the Talmud into a smooth flowing fabric of ideas.

The third aspect of mastering the Talmudic text involves the third function of the mind – making judgments. Its purpose, in this context, is to decide and determine the final conclusions of any particular sug’ya of the Talmud. Whether the opinions found there should be accepted or rejected, depends on the proofs that are adduced either for or against, in this sug’ya itself, or alternatively, in some other sug’ya of the Talmud. Our job is to evaluate the substance of these proofs, weighing them one against the other. Briefly, these are the basic tools employed in studying the Talmudic text, as they are explained in The Ways of Reason.

The methods of learning in the second branch of Torah study, involving conceptual analysis and se’vora, are also based on the same three mental functions, as the Ramchal explains in The Book of Logic. However, the questions regarding them are different. Firstly, when we consider the mental function of basic understanding, we now want to know what the relevant concepts in the entire sug’ya are and how they should best be defined according to the principles of conceptual thinking. The second mental function of conceptual analysis is deeper involvement in statements than what was explained ealier. In the world of conceptual analysis, we want to go beyond what the statement says to know what novel thoughts the speaker is proposing, and what distinctions or special aspects he saw in his subject matter that led him to say what he did. In other words, we are looking for the logical connection between the two independent concepts that comprise the subject and the predicate of his proposition. The third mental function of decision-making also has a place in the branch of conceptual analysis. Its purpose is to judge the logical necessity and establish the underlying rationale of any proposition or statement. Here also, there is a different emphasis than what we saw previously regarding the study of the Talmudic text itself. In the application of abstract thinking, we are engaged in an open inquiry as to whether it is justified to accept or reject a given proposition, and on what basis. That is, we make use of the language structure of a syllogism to help us find within the proposition itself some indication hinting at the premises or assumptions on which it is based. All these methods are addressed in The Book of Logic.

If we were creations of pure intellect like the higher beings, then the mastery of these two skills, i.e., textual and conceptual analysis, would be sufficient for us to arrive at the truth in our Torah learning. But, in fact, we are a composite creation and our spiritual powers are a combination of both intellect and will, as was explained earlier. Therefore, our Sages of blessed memory have set out for us the ethical wisdom by which we become aware of the true character of the heart. In this way, we can strive to make the relationship between our intellect and our will straight and honest. In The Book of Words, the Ramchal has given us a method of learning in this field as well, and it is an absolutely essential one if we are to use our textual understanding and conceptual analysis in the service of truth.

It is a commonly held assumption that the study of words, called rhetoric, is the exclusive province of liars and charlatans, having nothing to do with truth. Absolutely any idea, no matter how low, can be presented in an appealing and persuasive manner that will entice the listener and draw his thinking closer to the designs of the speaker. However, the Ramchal views the study of words in a new way, different from this approach as east is distant from west, for the real purpose of words is to enable the truth to penetrate the heart and soul of the listener. Ultimately, the final goal of words is to make true ideas crystal clear in the listener’s mind, reaching to the full depth of his sensitivity and understanding, until his will is motivated and arroused to action. The Ramchal writes explicitly at the beginning of The Book of Words that the study of words starts from an established proposition, which has already been finalized in terms of the text and in terms of abstract conceptual analysis. At this point, where the originator of the proposition desires to express his thoughts and convey them effectively and persuasively — at this point he must have a mastery of words in addition to his mastery of the text and the conceptual analysis of the Talmud.

The methods of study in The Book of Words are relevant both to mastery of the text and to mastery of conceptual analysis, for they are, in fact, the stage of completeness for both of them. On the one hand, we enter into the inner workings of the speaker’s mind to understand the significance and wisdom of the words that are chosen in the text before us. On the other hand, the rules governing the usage of words take us from conceptual understanding to the formulation of fully enunciated ideas. All of this is essential when someone who learns a Talmudic sug’ya in depth desires to crystallize his own thoughts or convey them to others.

The rules of speech in The Book of Words are based on the same three mental functions, which we encountered in The Ways of Reason and The Book of Logic, only here they have a different application. In The Book of Words, with regard to the first mental function of understanding things as they are presented to us, we will investigate the characteristics of words themselves regarding their aspects of quantity, quality, and order, as well as evaluating their appropriateness to the subject matter of the speaker. In connection with the second mental function, which involves creating new relationships and joining together separate elements — we will seek a complete picture of the concepts under discussion by finding just the right way to express them through a creative combination and choice of words according to the various rules of communication. Finally, the third mental function of accepting and rejecting ideas is used in The Book of Words to understand that aspect in a statement that favorably inclines the listener towards the stated assertion. The Ramchal explains all the devices which are at the speaker’s disposal to influence and sway the will of his listeners both intellectually and emotionally, and these, in turn, make the listener consciously aware of his own thoughts as well.