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PREVIOUSLY:
Hispaalus - Awakening or lit. Excitement of the Emotions can only be brought about by Hisbonenus .
Hisbonenus is essentially intensive repetitive analytic study And this is what's called Iyun (deep study into something) .
For there are three things in every intellectual concept in Binah: the depth, length and width.
Contemplative or meditative concentration(Haamokas HaDaas), is only a vessel to get to the depth of a subject. Whereas the Iyun of Binah, that is, intensive analytical explanatory study is the vessel to the actual subject itself.
And higher than this is the level of Daas/Concentration called a Ma'amik (deep delver) who reaches higher than even the wisdom itself.
Chochmah is the Ein (nothing) (non-apprehended ethereal source) of the concept Binah is the Yesh (something) Like a spring in regards to a river .
In the same way that there is a depth and a length and a width in Binah (Understanding) as stated above, so too there is a depth and a length and a width in the spring of Chochmah.
Chochmah is the discovery of a new intellectual idea which comes out like a flash of lightning.
The source of its origins in its hidden depth is its main essence and inner innerness.
The nothing of Binah is more of a something than the something of Chochmah).
However, the true depth of the Musag is called Sha'ar HaNun (the Fiftieth Gate) of Binah which reaches until the depth of Chochmah.
As we see in actuality that anyone who delves deeply just into the depth of the Musag (of Binah) will eventually discover the root and source of the Muskal (the pure intellectual idea of Chochmah) and will be able to discover new aspects of the light of Chochmah and bring them into Binah (felt, graspable Understanding). And this is what is called a Maamik - deep delver (lit. a deepener) because he deepens the depths of Chochmah and Binah.
And now Chapter 1.12
Although the Hisbonenus is on the explanation and the depth which it reaches is the depth of the explanation which is its point, that is just the first depth. If one continues to think deeply about the concept, the Shaar Hanun reaches into the flash of Chochmah and then into the depths of Chocmah in Chochma Stima'a (the Hidden Chochma) of Arich (the external Kesser -Crown), then up to Binah of Attik (The Internal Kesser), and all the way into Daas of Radl'a (Reisha Delo Issyadah - The unknowable Mind - the inner Kesser of Attik) that is, into the actual reality of the concept. ( These levels will be explained in more detail later in the series.)
However there is a special benefit of Shaar HaNun. And that is that it grasps all these levels in a way of a Yesh, something. And when one grasps in a way of somethingness then one can bring it into an explanation of words.
Now for a parenthetical explanation on the interrelationship between Chochmah and Binah.
(And based on this that it is stated (Sefer Yetzirah) "Haven BeChochmah VeChacham BeBinah" - "understand with wisdom and be wise with understanding," which is explained in the Chassidic manuscripts to mean that A"B (Ayin Bes - 72 a reference to a specific spelling of the Tetragrameton that is numerically equal to 72 and represents the sfirah of Chochmah) of Sa"G (Samech Gimmel - 63 a reference to a particular spelling of the Tetragrameton that is numerically equal to 63 and represents the sfirah of Binah) i.e., Chochmah within Binah, is what is referred to by Sefer Yetzirah as ‘be wise with understanding.’ Meaning that within the understanding of Binah one can have the intuitive flash of Chochmah. Only that this is only to understand something new within the understanding of Binah. That is, to understand another new thing (interpretation, meaning, function, etc.) from the analysis of Binah but only within the original idea.
So that, based on what was explained until now it is understood that this new idea comes only from the aforementioned Eeyun, which clarifies the subject with all of its parts; and this is called Binah within Binah - the actual power of analysis, which is the essential ability of Binah. Then after this analysis it becomes possible to bear out and to theorize to find a new explanation and approach to understanding this concept. However, this ability to discover a new explanation is only the ability to discover a new concept within this concept itself and not to discover a completely new idea; and this ability of a new discovery within ones understanding is called Chochmah within Binah.
An example of this is all of the recent technological advances in cars, planes, computers, etc.. The people who come up with these new breakthroughs are not inventing something completely new, only improving on previous developments. Again we see that their ability to make these advances didn’t come from burning incense and meditating in a cave, but rather, from careful in-depth study of all of the old explanations and available knowledge on the subject matter. It is this careful study that activates and channels their creative ability to useful invention
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