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Shema Yisrael Hashem the Lord, Hashem is One, and in the Rambam hilchos the laws of the foundations of the Torah in the first chapter ,halacha Alef, number one otherwise. That the Foundation of foundations is that there is the Lord who brings out everything that is found. And in halacha 7 we are told that He is ONE (Achad) and the Knowing of all this is one of the 613 commandments, one of the 248 positive commandments to be exact- LISTEN Israel Hashem is ONE.
So naturally we understand that there is a deeper meaning to the command "Listen Israel"than physical hearing ,rather it means to UNDERSTAND how Hashem is ONE. Understand , because listening with the inner ear, the ear of the mind the spiritual power that is dressed in physical hearing , the power of understanding. To differentiate between good and bad,and a thing that is true and a thing that is false.
And to understand what HISBOBONOS is and why the word Hisbonanos has two Nuns- doubled. A doubled letter in Hebrew connotes a special strength to the letter which is doubled so why a double Nun ? [ otherwise if the thing of unification of Hashem is brought about by understanding (Bina) then why not call it Hisbonos, with one NUN].
Even stronger why not call it HISCHACHMOS since really Chachma is higher than Bina [ but we see that the Mitzva to unify is commanded in terms of hearing [ Hear Israel ] [ understanding-Bina rather than Chachma.]
To answer we first have to explain the three areas of the mind called CHABAD.
1-CHACHMA-the light of the sechel itself without it being dressed in letters at all.
2-BINA-The dressing of the Light of Sechel into revelation in letters of thought.
To understand these two functions of the mind we will illustrate with the example of seeing a thing, he grasps the thing in his mind in a general way only, he won't be able to describe it to another because he has no idea of its measurements in all of its parts.
Like looking at a beautiful building, he feels immediately in his mind the beauty of the building but the reason for its beauty, which is the perfect combination of all its parts ,colors and measurements, has not been understood yet. Therefore he can't yet explain its beauty to one who hasn't seen it. But when he understands the makeup of all its particular aspects he will understand automatically the reason for its beauty which is that it has in it many particular rooms and many different colors. Also he'll be able to explain to another the underlying beauty, because he is able to clothe it in letters.
Not so with the level of seeing [even though he is seeing the actual beauty itself] because it only realizes the beauty of the building in a general way, higher than letters therefore he won't be able to communicate its beauty to another.
The realization of the essence of the beauty is the level of CHACHMA. But the understanding of the reason for its beauty ,why it is beautiful is not the essence of the beauty only [the explanation] which is drawn down from how the essence of the beauty spreads out.This '' why'' of the beauty becomes a garment for the essence of the beauty,and is called BINA.And all this is CHACHMA and BINA - the realm of Sechel- in the world of ASYA) ACTION.
And through that we will understand these two levels-CHACHMA and BINA-in the realm of MIDDOS,like a directive in a thing [do it, don't do it, right-wrong, yes-no etc.]Like we see in Vol.Beya of the Talmud (Pg.6-side B) In the case where Rav Kahana and Rav Ashi differed with Rav [I think why is an egg more muksa than an calf that is born from a traif mother. anyway] even though Rav didn't answer their logical objection he stuck to his opinion in applying the law. The reason he didn't answer them was because the realization of the correct application of the law came to him in a way of seeing its truth (Chachma) higher than the level of letters, therefore he couldn't answer them. Not so Rabba bar Nachmaini who understood Rav's reason with his power of Bina therefore he was able to give the reason and explanation for Rav's decision, And this thing of a reason in a logical thought - explanation is how the Sechel is dressed into letters of thought and speech and is called Bina.
That's why Chachma is called the "Exalted Noting"(AYIN) compared to Bina because it is higher than letters ,therefore not understandable with thoughts of explanation which is a revealed explanation in letters.
Even so Chachma is an existence as compared to the level above it. Like it says Chachma comes from the "exalted" Nothing. So far Chachma and Bina [in the realm of Action and the realm of Middos.
But the third level is the level of DAAS that is not the level of pure sechel (Chachma) or its explanation( Bina) only the bonding and mentally tying himself to the sechel and its explanation.
We'll understand it better by the example of two students who are equally smart and understand a teaching from their Rebbe equally well. But one of them focuses, concentrating on the teaching itself, and its explanation . He concentrates his mental strength and energy on this one teaching until during that time he is divorced from all other thoughts and preoccupations, he even forgets himself.
The second student isn't concentrated on the teaching until his thoughts can be wondering and he's thinking about more pressing concerns ,therefore he won't be able to explain the teaching at length. The first student on the other hand can hold forth on the subject for a long time explaining it clearly because of his bonding with and tying with the idea and its explanation ,called the power of DAAS to tie up to a concept.
The source of DAAS is a Choosh -a natural affinity - ability - talent in etc. for a thing that he understands [you have to be into it so to speak to be motivated to tie up and bond to the thing. Like a person who is naturally kind therefore the source of his DESIRE-WILL is always toward kindness and good. And this source in his level of Will-Desire [RATZONE] brings about a revealed Desire for Kindness and Goodness continuously. And the revelation of this Desire is higher than Sechel than "Why"(Sechel)and the bond he has to the Desire at the time he wills it is called the Choosh ( A natural affinity for a thing sometimes translated as a talent, for a thing) (Like we explained the Seven Fixers [TIKUNIM] are in the Skull [we believe the are the wholes in the skull where the senses are located , the significance of the skull being higher than sechel,] and they are called Chooshim.
This level of Choosh causes him to be bound to the Sechel of the thing, which Sechel is a result of the emanation of the thing itself [ like in our case Hashem and his Tora] Or like the case of a kind man who thinks up many ways to do different favors and acts of Kindness. And how to bring it off in action. And the depth of the bond to thinking about the thing is directly proportional to his bond with Desire (RATZON) for the thing itself, this bond to the Ratzone is called Choosh).So Daas is the strong tying up the mind or the soul in a way of bonding, focussing ,and concentrating on the object with the mind.
Now we need to understand how each of the three levels of Chachma Bina and DAAS, has three dimensions ,Depth,Length and Width.
The Depth is not a thing for itself at all only it connects one thing to another, and itself is essentially the level of non-existent. Like a corner has two directions east and south that each side is either south or east only the level of something which can not be measured, is not actually existing, the nothing called the corner ] is what connects them [without that connection they would be separate south and east and not a corner.] Another example is Twilight which is the Nothing that connects Day and Night,that itself is not a thing of measurable time at all. Because whatever time it is, is either day or night.
A more spiritual example is of a teacher giving over a teaching to his student, the teacher has to have the level of nothing [taking away all his thoughts on his high level of cognition ] to take himself away from the essential light of his level and descend to the level necessary to communicate it to his student.
The student must nullify and leave his own thoughts and preoccupations that he was occupied with until now in order to receive the teaching. Called the Nothing of the student- he shows himself to be low and empty. And all those who make their own concerns less and less and are more nullified to the wisdom, widen their own sechel to receive the flow from the teacher.
This [self nullification being the thing of ]DEPTH that it is the level of Nothing of the Student, which allows for the inner intention of the teacher to be fulfilled [that the student should receive and digest the teaching].And through the DEPTH [OMEK] the flow will be absorbed by the student very well. Therefore in Hebrew the word Depth [omek] means an empty hole that descends far down into the earth.
So that empty vessel is called the DEPTH of WISDOM.
Which brings us to understand the depths of Chachma. Because even though Chachma is the level of giver [mashpia] to Bina . Nevertheless it is the level of receiver [MIKABEL ] to level higher than Chachma . Which level is called Maskale. And the power of this Maskale dwells in the spiritual veins of the hidden brains which are located higher than the covering which covers the three brains of Chabad. But in the right brain [of those three ,the cdhachma brain] is the power to receive the flow from the Power which generates the sechel [KOACH HAMASKALE ].
The flow [ of sechel ] generated from the spirituaL Koach Hamaskale ] flashes in to the revealed Chachma brain like a flash.The sechel sparks in and flashes, which is the first revelation of the sechel.(Called YUD of Chachma. Not so this flow when it is still included in Koach Hamaskale where it is called Pella or Aleph like we will explain).
To accomplish the generation of revealed Chachma ,the Koach Hamaskale must hold itself back,contracting away from its expanded state [TZIMSUM ] To [ allow itself to sechelize this one specific sechel.]
And there needs to be a similar contraction of the Chachma brain , in the right side to receive the Sechel as it flashes in ,generated from Koach Hamaskale. And to accomplish the reception there needs to be a nullification and self - effacement on from its gross physicality which is accomplished through the effort [YIGIYA ] put in.
So we see there are two levels , the nullified level of the giver [Mashpia ] and the nullified level of the receiver [Mikabel] But the main thing is the nullification of the receiver [Ayin of the Mikable] which means in our case] the nullification of the power of Chachma which automatically arouses the level of the Ayin of the Mashpia [nullification of the teacher]. And this nullification [of the Koach of Chachma is called the Depth of Chachma. That itself is not part of Chachma itself at all ,[ just the nullification of the self to receive the Chachma ] it's accomplishment is that it connects to the Koach Hamaskale [ the higher level than chachma called the power the generate sechel ] which brings Chachma into revelation through it's outpouring [ into the brain ], the [ dynamic we called ] the Flashing in of the spark [Barak Hamabrik ]. And this depth is called Kesser [ the Crown of Chachma -meaning the level Chachma is born from ].
And we'll understand it better through a further explanation using the metaphor of a river that comes from a spring in the ground. [By the way in chapter three Reb Hillel explains why we need both metaphors ,a flash , and a spring of water ]. That a spring of water has two levels, one when it bubbles out at the surface of the earth ,the spring as it is revealed to our eyes.
The second level is where the water is flowing up in the veins of the earth,the hidden spring. Which is the inclusion of the spring in its source called the Deep. [ called an aquifer ,meaning an underground lake which is the source of many springs and wells.] And these veins whichever one is deeper into the depth of the earth, which is their original depths, the flow of spring water up will be that much faster and stronger , and it will be livelier and more pure.
Similarly does Chachma work ,it has two levels ,one -its revelation in the brain, paralleling the metaphor of the Spark that flashes in, or the spring as it bubbles out from the ground. The second level,then is the inclusion of this particular sechel [that was just revealed in the brain as a flash ] in it's source. ] Like we said that the start [of the sechel ] is in a level called the hidden source of the spring [of Chachma]. And this [revelation from the depths comes about through effort.[ YIGIYA ].
Because through the effort of the brain it arouses the Chachma to be generated] by the Koach Hamaskale ,the source of the flow of the Chachma.Therefore the one who puts more effort [Yigiya ] [is compared to the underground spring whose channel reaches deeper in the earth ]. Because through strong striving [yegiya] the hidden Koach Hamaskale is tapped to become the source of the flow of revealed Chachma in the brain , deep Chachma and very wide and purified from any chance for mistakes.
The width of WISDOM [Rochav of Chachma] is the actual outflow of the Sechel as it becomes revealed out of its source.The first bubbling up of the Spring from underground, or like the example of a spark flashing in and is called the Width of [revealed] Chachma, called Chachma of Chachma,symbolized by the "cap" of the YUD. The LENGTH [or ORECH] of Chachma [Bina of Chachma-SAAG of AV-symbolized by the leg of the YUD] is its ability to bring itself down to be dressed in the explanation of Bina.
BINA is the thing of descriptions and explanations reasons, etc about the idea [the SECHEL itself] And what brings them out in a way of expansion in Bina is the power of the length of Chachma. (The level of Bina of Chachma that is mentioned in Sefer Yetzira, called Haven Bichachma [understand with wisdom. SAAG of AV] [the LENGTH of CHACHMA that we just described] And it is symbolized by the bottom leg of the YUD [which the letter YUD in general symbolizes Chachma so on a more specific level the lower leg of the YUD symbolizes Bina of Chachma.] Whose source is higher than the letter Yud itself-its source being in the thorn on top of the YUD. [ The Notzer Chesed Level of the Beard of Arich Anpin -]
Which is the he DEPTH of the CHACHMA [KESSER ofCHACHMA] [or OMEK of CHACHMA] Because proportional to the DEPTH the emptying of the vessel of the mind in preparation of receiving the wisdom from KOACH HAMASKALE [the hidden level that generates the Sechel] is the nullification of self as a preparation of bringing the Chachma into explanation of Bina.(Therefore in days of Moshe o.h. that wise men [Chachamim]forgot.????] Because their level was only that of the cap of the yud.
But Navonim [who had this power of Haven Bichachma] did not forget.) because the power to bring down new Chachma into Bina is a higher power than the Chachma itself because the power of bringing down even brought down the Chachma itself] Therefore the source of Haven Bichachma (Saag of AV) [the length of Chachma = Bina of Chachma] is in the Depth of Chachma [the source from which the Chachma itself flows.].
And through this power he is able to come up with new Sechel that he didn't hear from his teacher [just through the power of Haven Bichachma he will bring in new sechel into the Bina of his mind.
Furthermore he will be able to come up with new particulars in the Sechel he heard from his teacher called [AV of SAAG or the Width of Bina] Chachma of Bina. All this is called a Navone,who understands a thing within a thing. And with this power he doesn't forget. So far the DEPTH ,WIDTH and LENGTH of Chachma .
Now to understand the three levels of Bina. The DEPTH the WIDTH and LENGTH. Like we did with Chachma. The DEPTH OMEK] of Bina is its essential unification with the Sechel itself. It's not a thing that is seen to exist just joins itself to the Chachma it understands so totally that its only existence is the Sechel itself to which it joins itself. Called the NOTHING [level] of the SOMETHING that Bina is [it is the encompassing of the Chachma itself by Bina [called OMEK HAMOOSAG, the Depth of the grasper]
It is the depth of the explanation and the point it will make. Like the example of a person who has a good brain of logic and understanding and when he hears a thing explained at length, but he understands only the logic of the explanation, he doesn't get the essence of the Sechel that the explanation came to communicate [He doesn't grasp its depth],so even though he has all the letters of the long explanation he is not animated from it ,not excited by it. Because the life juice so to speak flows in the essence of the Sechel called Chachma.Like it says Chachma enlivens.
But the grasping of the Sechel itself is called the Depth of Bina.(Which is the nullification of the understanding brain [on the left side] to the Chachma brain [on the right side. So as soon as he hears the particulars from his teacher his power of Chachma is immediately clothed in the explanation through the depth of the understander. He feels with his mind the point of the Chachma that reaches down to be dressed in them -the letters of the thought of Bina] Therefore he feels much life and enthusiasm for the point of the explanation which is the OMEK of BINA [the DEPTH of UNDERSTANDING] Called Kesser of Bina or OMEK HAMOOSAG.
And the width of Bina is the revelation of the thought as an explanation that exists and can be understood in letters , called Chachma of Bina.
The Length of Bina is its ability to take the explanation to lower levels by explaining it through examples and metaphors until a child can understand it, called Bina of Bina.
To understand these three levels of Bina more clearly we will use the example of a river whose source is a spring. (Because Bina is like a river and Chachma is like the spring that feeds it. So Bina [the river] has A DEPTH which at the mouth of the river [pushes out the flow of water called the current. That is really the pushing out of the spring water from underground.
The width of the river (Chachma of Bina) is how the water, in bubbling out, immediately spreads out to all sides close to its source. [ Many particular aspects being explained.]
The Length is how the river is drawn down far from its source [ all the way to its delta], allowing the water to be available even to those miles away from the source.
Just like this metaphor of the river, is the revealed explanation of the Sechel (Called the reasoning of Bina] which [explanation] is a separate garment from the Sechel itself and the sechel is dressed in it- like the river is a separate entity from the spring even though the river is composed of the spring water, once it is revealed over ground as a river it is a different thing than a spring even though it is composed of and flows from the spring water.]
The depth is the nothing level of Bina [just a conduit for the spring water to flow through like the mouth of a river.] wherein is the pushing out [ outflow of the point of the Chachma [the drops of spring water as they break the surface of the earth] and there is in it much liveliness like the bubbling up of a spring].
The width of Bina is the explanation of the thought itself like it is in the brain without any length [examples to explain the explanation] at all. And even though there are many explanations in the width of all the aspects of the Chachma-like a wide river- they themselves are not explained yet through examples].
The Length is the dressing of these widths into examples and metaphors eventually bringing the thoughts down to be grasped by a child. So far the three [Kesser-Chachma-Bina] of Bina.
Now for the DEPTH-WIDTH and LENGTH of DAAS. The how it works of DAAS is the concentration of the thought on one thing to the exclusion of all other thoughts. Like it is known that where a person's thoughts are that's where he is. So with DAAS he ties the essence of his Soul to the Sechel he is focusing on.
There are different levels of this bond of concentration. Like in the case of a child, even though he focuses his DAAS on a certain thing, nevertheless he can easily be diverted to something else [he's crying because he wants a toy that is not available so he's offered a cookie and forgets the toy. Not so an adult who can not be diverted so easily, because he is tied with a deep DAAS to the thing he wants.
This DEPTH of DAAS is the power of nullification in the vessel of the brain of DAAS (Which is toward the back of the skull [ Chachma is on the right brain and Bina is the left brain and DAAS is in back]. This brain function of DAAS has the power to reach up to the object of desire itself through its depth]. ( Chachma is only a revelation of the thing itself not the actual object of desire) but through DAAS he causes his soul to be rooted well and deep in the essence of the object of desire, causing new sechel in the thing to be drawn down.From Depth of DAAS will be drawn down automatically the WIDTH of DAAS and the LENGTH of DAAS.
The WIDTH of DAAS is the ability to handle its opposite and not be moved from his concentration [a person is praying while being made fun of- according to the wideness of his DAAS he will be able to continue ,not being bothered by the fool] Like we see with a child that even though he can be diverted easily, nevertheless the whole time he is involved with this subject, he will not turn his attention to a different toy.
Not so with an adult even though his attention can not be diverted because of the deepness of his DAAS on this thing he can handle its opposite.
The Length of DAAS is the ability to bring in separate things which will help him achieve the thing he wants because an adult is not happy with just a little bit of the thing he wants, he wants a lot and in many different ways, not so a child. [Pg.304 bottom of first paragraph Reb Hillel sights an example he heard from a Rebbe of this kind of DAAS it is footnote 16].
Everything we said already is from up to down. Meaning a Rebbe who comes up with real Chachma from his level of Koach Hamaskale. The Chachma descends in stages from higher to lower.That from higher than the Sechel is drawn down the flow of Sechel meaning the WIDTH of Chachma [Chachma of Chachma of the revealed Chachma] as it is revealed through the depth-underground spring level]. Then the LENGTH of the Chachma [Bina of Chacma],that gives over the flow into the WIDTH of the understanding (Chachma of Bina] (That is what Bina is -a wide understanding of the idea, through the DEPTH of BINA [its Kesser the Omek Hamoosaag].
After the Width of Bina comes the LENGTH of Bina [Bina of Bina]] to bring the Sechel down very far [by dressing the explanation in examples until it could be understood by a child. And this is all comes about through DAAS that arouses the Koach Hamaskale to come out with new Chachma and its Understanding [Bina].
But, the student who hears this sechel from his Rebbe only hears the superficial description of the sechel] which means he hears the letters of the explanation of the Bina. And if he has a will to understand it clearly he will exert himself very hard through which he will be able to reach the Depth of the Sechel, which as we explained is [ ultimately] included in the Koach Hamaskale. Until he is able to come up with completely new ideas on his own, and new ways of understanding them.
So we see that by the student [even though the path is the same.] the chronology is from lower to higher [the opposite of the teacher] and this is one difference between the two approaches.
The second difference is that the Rav who comes up with the sechel starts with OMEK [not omka level but Maimek level, the Depth, Choosh level] of DAAS. But for a student to come up with new sechel of his own through studying the explanation of a sechel from his teacher the student must arouse a different power than Omek Hadaas. He needs to arouse a new and different power the power of IYUN. [Bina of Bina of the student- reciever]
Because there are three levels. 1-IYUN, 2- DEPTH of DAAS[Omkus HADAAS] 3-Maimek [the deep-arouser]. The sage arouses to the depth of Chachma and Bina, like we said that he ties himself to the quintessence of the thing itself ,through the level of Choosh -the bonding with the desire to be involved with this pursuit, through which he arouses the Koach Hamaskale to produce new sechel and the letters of understanding it, in general and in particular. (Like it's known that Chachma and its explanation] Bina are found together because the source of both is the same [Koach Hamaskale -the power that generates Sechel]. And through this level of Maimek [the deep-arouser] both of these sprouts are brought out to be revealed [chachma and bina are revealed through the level [that arouses the Koach Hamaskale to produce more sechel] called Maimek[the bonding to the object of desire itself through bonding with the desire for it ]. Which brings the revelation into the Brain of Chachma on the right and] the brain of Bina [left].
But the level of OMKAS of DAAS is after the sechel [Chachma and Bina] comes to revelation in the brain [lower than Maimek.] He ties himself to this sechel that has been revealed to him so well that he is not able to leave it, this is the level called [OMKUS HADAAS] Depth of DAAS. That he arouses his DAAS to bond more with the Chachma and Bina. (Not so the Maimek like we said that ties to the source of Chachma and Bina and arouses it to produce revealed Chachma and Bina.) But Omek Hadaas arouses the bond of Chachma and Bina [as they are revealed in the brain],because Chachma and Bina, the Sechel itself and its explanation, are only emanations of the thing [object of desire] itself,and from bonding Chachma and Bina with the Omek Hadaas he brings out the Sechel itself and dresses it in many reasons and explanations of its various aspects (Through the deepening his concentration Daas] into the Chachma.) Called the DAAS that ties Chachma to Bina. (Like it says If there is no DAAS there is no Bina [referring to this level of Omkas Hadaas. Which brings out the letters of explanation of Bina from Chachma.
After which it's possible to dress the explanation in many examples and metaphors and reasons (which comes through the Depth of his Daas into the DEPTH of Bina, that is called Kesser of Bina [OMEK HAMOOSAAG of Bina]. Bringing the explanation all the way down to the level of Bina of Bina to dress the explanation in a thing not even related to it -an example or metaphor. This is the Daas that is after the DEPTH of BINA [OMEK HAMOOSAAG,] the lower Daas, DAAS TACHTONE] about which it is said, if there is no Bina there is no DAAS. Until the sechel is settled in his brain very well.
The two levels of [in the Higher Daas ] MAIMEK and OMKUS HADAAS are seen in the Rav who brings out the new Sechel.
But the third level called IYUN is the process of nullification of the more tangible [YESH] to the more intangible ,more spiritual level of the "Exalted Nothing" [AYiN]. The student's starting point is to dress his mind in the letters of explanation that is called , YESH. He works hard to bring out the Aiyin [exalted nothing] that is hidden in the explanation. Which is the point of the explanation called the Aiyin of the YESH of Bina-the OMEK HAMOOSAAG of Bina, meaning Kesser of Bina [Depth of Bina-] he starts with the explanation -a lower level and reaches to its point,from where the explanation had descended.]
This process of Iyun is [seemingly] only seen in the student who hears the Sechel from his teacher and at the beginning he only receives the superficial aspect of the Sechel, which means the Sechel as it is dressed in many examples and explanations, that the Rebbe brings out to dress the point of the explanation, thus conveying it to the student. Called the Length [Bina of Bina of the teacher].
So if the student wants to come to the depth of the explanation he must start with IYUN [the thorough understanding of the explanations and examples]. Which is the effort he puts into getting to the point and bringing it out and this power of [IYUN] is the Bina of Bina of the Student. Bina of Bina has two aspects 1-the explanation by the teacher [up to down] and the understanding of the same explanation by the student [going from down to up].
And this is the significance of the Nuun [the NUUN itself can be spelled out called a MILOI, NUUN-VOV-NUUN] it is spelled starting with a regular Nun [a bent or folded Nun] and ends with a final Nun [a long straight letter.That the regular NUUN [the bent one] is called the nullification of something to nothing, IYUN in other words [Bina of Bina ofM the student].
The final NUUN [which is long and straight] signifies the LENGTH level that it brings down from nothing to ,something, like the teacher.] The reason why the bent NUUN comes first is that to teach, the teacher must first nullify himself. And according to the depth of his nullification will be his ability to bring the idea far down to those on lower levels. That's why the long nun [final nun signifying the teacher, comes second]
Through the process of IYUN the student comes to the depth of the explanation called the DEPTH of Bina=OMEK HAMOOSAAG- and its point. When this depth [point] of the explanation is revealed to him ,he will then reach the DEPTH of DAAS [=OMKUS HADAAS] which is the contraction away from all other thoughts just to concentrate on ingesting the OMEK HAMOOSAG,that itself is divested from WIDTH and LENGTH. (But this depth that he reached through the IYUN of the WIDTH and LENGTH is only the depth that is dressed in the width and length of Bina. [called OMEK HAMOOSAAG]. But this DEPTH of DAAS [OMEK HADAAS] brings to the level of the Chachma itself which is enclothed in the Depth of Bina.
OMEK HADAAS, then is the level that connects Bina to Chachma [we're going up with DAAS now], and with this level he will be able to bring new explanations to dress this sechel in. (Because the sechel itself is the HIYULI [thoroughly explained in Ch.10 like from a piece of clay I can make an infinite number of shapes therefore the clay is the HIYULI level of each of those shapes ,they all must be in the clay but cant be detected there at all. Similarly in Chachma are all the myriad explanations that will come out of it but they don't exist as an entity while included in Chachma-HIYULI-,very important] that from one sechel it's possible to bring out many explanations and angles on it.
Next DAAS brings up to the next higher level to the OMEK [DEPTH] of CHACHMA which is the connection between Chachma and higher than Chachma until he can arouse the Koach Hamaskale to come out with new sechel [the DAAS that is called the Deep-arouser Maimek] without limit and it starts through the lower level of sechel that he heard from his teacher and nullified himself to understand the explanation thoroughly in all its particulars, called IYUN] he's able to understand much higher sechel than it ,incomparably. This is called Maimek that he arouses the depth of Chachma and Bina, because from the level of Koach Hamaskale is produced new sechel, and also new understandings and explanations. (Because both Chachma and Bina have their source in Koach Hamaskale. So we see that by the student we have all three levels [IYUN, OMEK HADAAS and Maimek]. First IYUN then OMKAS HADAAS then Maimek,the higher level of the three, and it comes to him from lower [more superficial] to higher.
Not so the Rav [it would seem] who brings out the sechel from himself. He only has the two higher levels of Maimek and Omek HADAAS. But he doesn't have the level of IYUN. Because he already has the general sechel complete which includes all the particulars, and examples. He doesn't need IYUN at all, because the sechel and the explanation is already revealed to him without any clothing at all . So he brings the point to be clothed only for the student, so he doesn't have to steep himself at all in the letters of explanations and examples called IYUN because the letters of explanation and their reasons are revealed to him automatically. Which is a thing everyone understands.
Now it was explained already that the power which brings one to the OMEK HADAAS is according to the Choosh a person has in the thing itself [Etzem Mahoos Hadaver]. [A Choosh being higher than intellect-he enjoys the thing enough to be involved with it-] Choosh- is connected with the level of the skull=RATZONE-Willdesire] The Source of DAAS ,both levels [Omek and Choosh are the level of the skull. [a very high level,the highest one we've discussed so far]
But the power that brings to the level of IYUN is higher than Chooshim, because the source of the Chooshim are in the skull, the level that surrounds the brain. But the source of IYUN is the connection that he has in the inner intention of his heart called the understanding of the heart [Avanta Deliba. It is the level of the inner taste and enjoyment that is hidden in the point of the heart [called Bina Liba].
This level of ENJOYMENT [TAANUG ] is simple [not connected to a desire at all] and from this source is drawn down the Desire that will be higher than reasons that is the level of the skull.
l. [Reb Hillel says here that he heard it from a teacher that the level of understanding of the heart we are talking about -Avanta Deliba means the level of BINA LIBA] it is the source of the Skull. It is what causes him to leave all other thoughts and just to understand this one particular of this explanation, that he wants to understand, called IYUN . So we see that the source of IYUN is even higher than the High level of DAAS called MAIMEK.
From this will also be understood that IYUN exists also by the Rav. Because even though, we explained above that the explanations and examples are produced in his mind automatically as he needs them because of his Depth of DAAS in the Sechel, nevertheless when he needs to give it over to the student he has to do the process of IYUN with all the explanations and examples, and decide which explanations and examples will convey the thought most efficiently to this particular student, because if he gives him more than he can take he won't get it at all.
Also through this process the Rav clears things up more for himself clearing the sechel, so to speak, removing it from all impurities, and objections that were hiding in the sechel when it came out. Therefore IYUN is called the place of clearing up. Because it purifies the depth of the CHACHMA and the depths of Bina, even though they are higher than it.
At first glance its not understood how it's possible to clear up and make clearer a thing that's higher than itself. Because like we just explained that the source of IYUN is much higher than the source of OMEK HADAAS, that the source of OMEK HADAAS is in the skull, not so the source of IYUN is higher called Avanta Deliba, itself being the source of the skull (RATZONE). (And this is what he heard from a Rebbe explaining why children want to hear words of Chasidus even though they understand nothing of what is being said. Because the taste for the connection of the inner intention of the heart, meaning the inner will of the heart is higher than reason and DAAS completely.
And to understand more how the source of IYUN is in the Understanding of the heart .It's understood that in Chachma there are 4 levels, the first is the level of the YUD - which is the outflow of the Chachma called a spark that flashes in. (And in Kabbala terms is called the face of the Father-principle].
Higher yet is the second level called the Alef of Chachma which is what is higher than the Chachma, called MASKALE the power to bring out sechel to a revealed light, like an adult, for example, whose Koach Hamaskile is ready to produce new ideas just he needs to exert himself. This ALEPH level of Chachhma is called in Kabbala terms the two Mazals- Notzer Chased, and Andjealouse, which are the immediate source of the sechel [like in our example of the river- the veins in the ground that carry the spring water up]. The source for Chachma and Bina-respectively.]
Because The father principle [CHACHMA] gets its inflow from the 8th mazal called Notzer Chesed and the mother principle [Bina} gets its inflow from the 13th mazal called ANDJEALOUS- Venake]{explained more in a later, chapter 24 ]
And still higher in Chachma is a third level called Pela [wonder] which is the essence of the Koach Hamaksle itself which is impossible to come into revelation.
Like a baby whose power of sechel is not yet revealed, but even so he has KOACH KAMASKALE on a non-revealed level like we see that as the child grows his power of sechel grows gradually becoming more and more revealed-the work of the KOACH HAMASKALE]. [In Kabbala terms this level is called The Hidden Chachma-CHACHMA STEEMA].
The 4th level of Chachma the level of the Chachma of the essence of the Ratzone [Desire] that Ratzone is the moving of the soul to dress itself in its Ten Powers, Therefore the ten Powers are hidden in- by the ratzone]. So the Chachma that is hidden in the essence of the desire is the moving of the soul and its drawing down to be dressed in the KOACH HAMASKALE, which is the real essence of the sechel called, in Kabbala terms Chachma of the face called the skull.
But as it is known that every desire must have a pleasure as its beginning [covered thoroughly in a later chapter] How the soul becomes a revealed thing afterwards being drawn after desire for a separate thing. And this level of pleasure itself has two levels 1-the simple -non-compounded and 2-the compounded level of Pleasure. The compounded level of pleasure is where it is drawn down into the level of RATZONE [ desire] . And the simple level of Pleasure is before it is compounded with a desire [just the simple revelation of the soul.
Even this simple,noncompounded level of pleasure has two levels 1-It's beginning,where it is hidden and not felt yet by the soul 2-Where the pleasure is felt by the soul a lot so the level of desire is drawn down from it.
So ONEG HAMURKAV [Pleasure that is compounded with a desire] is the level of Chesed of Atique Yomin as it dresses in the Shull of Arich. But Oneg Pushut [the simple -pure non-compounded level of pleasure, is the three heads of Atique,its DEPTH=KESSER,its WIDTH=CHACHMA and its LENGTH==BINA. That Kesser and Chachma of Atique is the hidden aspect of the simple pleasure where it is not felt and Bina of Atique is the level of the non- compounded pleasure where it is felt [TAANUG HAPUSHUT Hamurgash] called Bina of Atique. That from this source, will be brought out the source of the essence of the Ratzone [will-desire] which will be invested in the level of the skull. [Chesed of Atique Yomin ]
The level of Bina of Atique [ONEG HAPUSHET HAMURGASH] is the level of the Understanding of the Heart [Avanta Deliba that we spoke about.Like it says the heart understands, the inner point and intention of the heart brings out the source of the skull [ratzone of Chachma called CHESED of ATIQUE].
It's known that the expression from Hashem that, I will be what I will be . The first I will be is the inner crown called Atique Yomin more particularly the Bina of Atique [this inner point of the heart called the understanding of the heart.] And the second I will be, is the level of Bina of Atzilus. Bina of Bina-called IYUN.
So right away it's understood that the source of Bina of Bina is Kesser of Bina, like we said .So the source of Bina in General is the inner Kesser in General [the true existence=YESH HAAMITI. So that the source of IYUN is the Understanding of the Heart [called Avanta Deliba].- [Bina of Atiqu].
Because there are 4 levels,1-Yesh Hamiti-the true existence, and 2-the Nothing that is included in the Yesh Haamiti. [Chachma of Ratzone what we called Taanug Hamurcav = Chesed of Atique} 3- The nothing that is the source of the Yesh Hanivra [The created separate existence] 4-and the separate existence itself.
And this is the two DAAS's from Something to Nothing and from Nothing to Something.
Now the True Existence [the YESH HAWAMITI] is Bina of Atique, with the level of the skull called the essence of Ratzone. And the nothing that is included in the Yesh Haamiti is Chachma of Ratzone with the hidden Chachma [Koach Hamaskale].
The level of the nothing that is the source of the separate existence is the revealed Chachma. And the separate existence is the level of Bina.
Now it is known that all beginnings are difficult. Therefore the first nullification of the Something [YESH] to the Nothing [AYEN] must be with a lot of strength and power therefore its source reaches up to the essence of the True Existence [YESH HAAMITI] ,the level of the Understanding of the Heart,which is the true source of all Chachma.
And all this comes about through IYUN from down to up. All rebounded light returns to its beginning which is the essence of the true existence [Hashem gets nachus from our IYUN and so does our Neshama]. Not so [the high level of DAAS called Maimek] which only reaches to the level of the nothing that is included in the Yesh Hawamiti [Chachma of ratzone,and KOACH HAMASKALE] Chamchma of the skull and Chachma Stima.
With all this explanation we can now understand the greatness of IYUN called HISBONINOS with a double NUN .The level of self nullification of all thoughts and preoccupations to understand these particular examples and explanations, that he heard from his teacher.That the Rav prepared for him through his own level of IYUN.
The source of this IYUN is the Understanding Heart which is the simple taste- pleasure of the Heart through his own IYUN. Which is the true source of the sechel, and through this he can arouse his Koach Hamaskale to produce new Chachma beyond measure,in this particular sechel beyond compare.
But the way he reaches it is through a process which goes from lower to higher. First [after reaching OMEK HAMOOSAG through IYUN] he comes to OMEK HADAAS to bring out new explanations in the Bina. Then to the level of Maimek to bring out new lights in sechel itself ,incomparable. This is the thing of OMEK Tawchas that its source reaches up higher than the Deep Depth [OMEK ROOM]
Because the Deep Depth have their source in the Ayen that is included in the YESH HAAMITI. But Omek Tawchas reaches up into its source in the Yesh HAWAMITI [Bina of Atik] itself, therefore it arouses the High Depth to come into revelation from its hidden place without measure. Which is the function of the KOACH HAMASKALE. Which arousal is brought about through IYUN specifically.
Like our spring [Chachma] and our river [Bina] that the strength of the spring's percolation from the depth is the cause of the current that is in the river, that it spreads out to the width and the length and also to rise higher and higher and still higher and higher until it is able to arouse the higher waters that are higher than the heavens like at the time of Noach that then waters of the great depth broke fourth, and through this the pipes of the heavens were opened.
So also in our case of IYUN which brings him to the OMEK HAMOOSAAG that is dressed in the examples and metaphors of the IYUN and through this it's possible to generate wisdom higher and higher than the OMEK HAMOOSAG itself. The actual realizations of new Chachma constantly flowing from higher levels to lower from his KOACH HAMASKALE which is the level of the waters that are higher than the heavens that they are the covering that surrounds the brain.
The Deep, however, is the level of the lower waters that are drawn down through the ground of the earth .The TASTE and simple pleasure in the Sechel [experience] which is the true thing of Chachma called the understanding of the heart [Avansa Deliba] and this level is actually higher than the KOACH HAMASKALE itself and [the Koach Hamaskale] level dresses itself in the letters of BINA. That they are the explanations and examples that the teacher uses to explain his point, therefore Omek HAMOOSAAG of the student that came to him through IYUN in the letters of the explanation are like the waters of the Deep that through their rising up they arouse the opening up the coverings that surround the brain that the KOACH HAMSSKALE will light up in them continuously producing whole bunches of new sechel. Like the pipes of the heavens that open up [in the times of Moshiach that the Knowledge of Hashem will flood the world and cover it.] to draw down the waters [G-dly revelations ] that are higher than the heavens, new sechel [from the power to sechelize-KOACH HAMASKALE]
So we see that BINA of BINA-IYUN leads to all three levels of how the mind works. The 3 levels of sechel that are higher than it called Chabad. (In Kabbala terms the higher Mother and Father principle) In all of their L-W and DEPTH.
So now we can also understand "If there is no DAAS there is no BINA in a new way that we are talking about a REBBE, meaning a person who is on the level of the world of emanation [ATZILUS] that his level is that of seeing like it says, Who is called a Chacham he sees what will come out. By a Rebbe the flow comes out from higher to lower .First he comes to Daas which is his tie to the essence of HASHEM'S light, so automatically he is drawn to the level of Holy Light that is dressed in the Supernal Wisdom, on the level of seeing in general. So automatically he looks at the particular revelations, that the Holy Light [OR EN SOF] has dressed itself in, which are the particular faces of the ten sphiros of the world of emanations (The Holy image that is a completely higher level than the created worlds (Even the high spiritual ones of the angels.That these particular [archetypes] faces is the level of Bina by the REBBE (because by these masters of seeing everything is the level of seeing- just that seeing how the holy light is clothed in the supernal wisdom is the [Chachma level of this seer and the particular faces of the ten sphiros [partzufim] is the bina level of his seeing]
And where it says "no Bina,No DAAS" is talking about [the lower DAAS or] the Souls of us students. The Souls of the created worlds (BIYA) (As compared to the Soul of the REBBE who is not From the BIYA but from the world of Emanation-Atzilus. That our level is the hearing and understanding and excitement in Hashem [ and Moshiach] and the nature of our Froomkight in actual practice. This is the level of NARAN [the lower levels of the soul clothed in the three worlds of creation.] that are brought down through the process of creation and formation) That by us the flow goes from down to up.
Initially it is necessary to arouse the level of IYUN-The inner fine tuning of understanding], and from that start he will come to the much higher level of OMKUS HADAAS until he comes to the level of MAIMEK to arouse the depth of Chachma and Bina to get new Chachma from these explanations of his REBBE. Incomparable and without measure.
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