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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 nothing of Binah is more of a something than the something of Chochmah.
However, the true depth of the Musag (concept) 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.
Chochmah of Binah is simply to understand another new thing (interpretation, meaning, function, etc.) from the Musag of Binah.) But only within the original concept.
Iyun (repetitive intensive analytical study), which is to analyze the subject matter into all of its parts with detailed identification is called Binah of Binah.
And only after this (process of Iyun/analysis) is it possible to give birth to new ideas and to discover in Chochmah new reaches of understanding (Binah) but only in this particular Musag (concept). And this is called Chochmah of Binah.
Crown (Kesser) of Binah is the depth of the Musag (explained concept) whose root reaches into the depth of Chochmah as explained above.
And understanding of wisdom (Binah of Chochmah) is the power of explanation within the Chochmah itself that he is able to bring it out in many different methods of explanation. This is referring to the idea the way it is above the grasp of Binah (when the idea is still a flash of inspiration within Chochmah) and this is the power to can understand something from inside of something i.e. the power to understand a whole different and even deeper wisdom from his understanding of this wisdom. (that is, his comprehension can spread from one subject matter to another or one level to a deeper level).
And now Chapter 1.14
So it turns out that the order of the levels within the intellect is such:
1.) The level of Eeyun mentioned previously - to stand over an idea until it is clearly understood etc., is called Binah within Binah and it is to analyze in a totally thorough manner, analyzing both into the internal and external aspects of the idea. Also from this analysis it is possible to activate the length - to lower the idea within many enclothements i.e., analogies until an otherwise abstract concept can be made tangible even to the understanding of a child, as mentioned previously. However, this analysis will not bring out the width - with explanations to every side etc., for this requires the next level of Chochmah within Binah.
2.) After this analysis, then from the power of Chochmah within Binah - which is, as mentioned previously, the ability to bring out new ideas within the same subject, what is called the width. And it is from this that Binah of Binah gets its power to make the length. The length being an explanation of the idea in a new way so that it can be simply understood. Then when one finds many new explanations the idea begins to become wide (as in geometry how many lines - lengths - when laid next to each other form a width). So that the length is only a particular manifestation of the width.
However, the size of the length and width of both Chochmah and Binah depends on the depth of the explanation, which is called
3.) Kesser within Binah. This is also something that we see tangibly that, with any idea, according to the proportion of its depth so too will be the proportions of the length and width i.e., it will require more explanation because it is further -or a longer distance- from ones understanding, and similarly it will encompass more details and will be able to be explained in many ways, etc., and this is sufficient explanation for the discerning to understand. The amount of width and length in a very deep topic will be more than in a shallow topic i.e. the deeper the subject matter, the longer and wider are the explanations needed to explain it.
This is apparent in actuality. A shallow subject like how to play Tiddlywinks can be explained by a short explanation. Also one need not supply a width of many different explanations.
A deeper subject like Medicine or Physics etc. needs long explanations and can be explained to many sides with a variety of facets and opinions etc., i.e. a greater width.
The corollary to this is that one cannot truly get to the depth of a subject without first going through the length and width of the explanations.
E.g. one cannot become a doctor by just meditating on medicine. He has to go through the length of analytical explanations such as the explanations of the analysis of the body and its various systems, the effect of diet, the usage of medicines etc. etc.
Also it is understood that a greater width will result in a greater depth of understanding. So a Doctor who widens his understanding by studying alternative systems of Medicine will surely have a deeper understanding than one who has a narrower understanding of just standard Western Medicine.
And this is true of any field including Kabbalah. So we must say that Kabbalah, being an extremely deep subject, has an extremely great length and an extremely great width. And conversely we muss say that to become a Kabbalist, one must know the length and width of it in order to get to get to its depth.
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