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To understand Hisboninos [the use of the mind through Chassidus to serve Hashem and bring him into revelation in the world through unifying Him with His Holy name, and knowing Him through his works, and Loving Him with all three faculties ] What it is and how it works,and into what we will be misbonoin (What we will occupy our mental powers with ,think about,occupy our minds with,etc.]. [ Hisbononos is the process of understanding a thing,an idea,an insight, whatever the thing is but understanding it thoroughly. The thing ,in our case is Hashems Wisdom(CHACHMA).]
At first glance it's not really understood why then the main thing [ in bringing the love and fear of G-d into our heart] is Hisbononos [the process of analytical understanding and intellectualization).
Because,at first glance the understanding and intellectualization is a much lower level than the flash of G-dly wisdom [ that will be understood by the power of understanding in the mind -BINA- which will examine the wisdom (CHACHMA) from every angle until it is understood]
O.K. to review the question Question -Why is the "lower level", (BINA) (dry understanding of particulars) considered the main thing to the point where the exercise is called Hisbononos (similar to the word BINA, meaning the understanding of all the particular details which are emanated by the original divine revelation (CHACHMA,the higher level.)
The higher thing,then is Chachma (the flash of G-dly wisdom which is called Sechel (pure intellect) or Mascale (the idea that lights up in the brain.[ Without letters of explanation ].
So Wisdom (CHACHMA) is the actual flash of insight which arouses the power of understanding to understand. Otherwise CHACHMA is the thing that is understood by the power of understanding BINA which is obviously a lower level than the thing that is being understood CHACHMA ,the higher level]
But why then are we given a mitzva of unifying Hashem's name in terms of Bina (understanding) ? Like we are commanded`Shema Yisrael, Listen Israel Hashem is One. Now listening connotes understanding [ because just as the ear has the ability to separate sounds in order to understand a message so too the ear of the mind, Understanding (BINA) has the ability to understand Chachma by separating the interlocked concepts CHACHMA contains, projecting its message into many particular explanations]
So even though understanding is obviously lower than the thing that is being understood it -Understanding - is the main thing of the commandment. Like we are commanded Listen Israel,and listening like we said accomplishes understanding, so we see [ with the minds eye ] that the main thing of unifying Hashem's name is BINA (The mind's power of understanding)
To answer the question we'll first have to explain the three parts of the intellect (the mind) CHABAD-CHACHMA,BINA and DAAS]
- The thing itself of the first revelation of Divine intellect to human intellect -albeit Jewish intellect, so Chachma - Wisdom - [the flash of realization,the seeing of the idea etc.] The created intellect receives this as a general principle .Without its being clothed in letters at all. This [ Chachma ] is called] the level of the seeing of the mind.
Chachma is called the seeing of the intellect in that it flashes into the mind without letters of explanation, just a flash (In cartoons a light bulb goes off above the head of the person)
For example a person sees a beautiful building,He feels immediately in his mind that the building is beautiful , but the reason for its beauty -the way the many colors are combined to delight the eye-is not grasped yet by the power of the mind that understands reasons. So we see that even though he feels in his mind the building's beauty, he doesn't have the level of putting it into letters, therefore he is not able to explain to another person how the building is beautiful [even to himself it's only a"Wow,what a beautiful building. "So even though he grasps in his mind the essence of the beauty of the building ,there are no letters yet to explain the Why, What ,and How of the building's beauty. To explain it in his own understanding or to another person.
But when he uses the second power of his mind called understanding,BINA,to understand the quality of the building's beauty with all of the details, the perfect color combinations, [the luxurious materials etc.] So that now his original realization of the building's beauty will be grasped in his mind [through these letters of explanation] , called BINA(understanding) he will be able to tell another , because the letters of the thought of BINA are drawn down to become the level of revelation through speech.
Not so CHACHMA(wisdom)which is higher than the level of letters ,therefore it can't be revealed through speech.
Now the example of the CHACHMA and BINA of a beautiful building is [ how they are seen to work in the physical world of ASYA the world of physical action- Wisdom and Understanding in the world of action.
CHACHHMA and BINA also exist [in the world of"Yes and No","Love and Fear","Kindness and strictness"] on the level of Emotions (MIDDOS) As is known that Chachma leans towards Kindness (CHESED) but it doesn't have letters yet.
Like the example of when Rav could not be moved from his opinion [even though his opponents refuted him with logical contradictions ] he did not answer them yet he didn't change his opinion because [he couldn't answer them do to the fact that] he didn't have the Sechel (CHACHMA) in letters yet in his sechel just that the insight of the correct decision came to him only on the level of the seeing of the mind (Chachma) higher than the level of letters [of understanding].Not so Rabba who was able to dress the Sechel in letters of his understanding, therefore he was able to give the reason for the original ruling of Rav. [So clearly there is Chachma and Bina in the realm of yes and no,long and short,love and fear ,the realm of MIDDOS.]
So far we have CHACHMA and BINA in the realm of action (The building) and in the realm of measurements [MIDDOT], usually translated as the realm of emotion (Kindness and Strictness,as in the measurement of what is allowable under Tora law for example.]
Now we come to the level of Sechel [Meaning Chachma and Bina for itself [in the realm of worldly Science it could be likened to pure science,math,Psychology,Philosophy,etc. But we are focusing on Hashem's Divine Wisdom and the understanding of it. That any insight or design (The measurement characteristics) will be understood in letters enabling him to explain it to another person.
The third power of the intellect is DAAS [translated as knowledge , but not just an intellectual knowledge but a knowledge that comes about through bonding with an object ex. Adam Knew Eve]. DAAS is not the level of wisdom and not the level of understanding (not CHACHMA and not BINA) Daas is only the tying up to and bonding with the understanding [through focusing on the explanation (letters of thought) .Or in the tying up and bonding of the mind on the Sechel (CHACHMA) itself [a yet higher level, as will be explained.]
So therefore two students of equal intellectual ability and one ties his mind, bonding with the Sechel( Chachma) he heard from his teacher and therefore he understands it well enough to speak on the topic for an hour or more. While the second student did not tie his mind to the Sechel he understood from his teacher, so no matter how well he understood the teachers words and the Sechel behind them it's impossible for him to concentrate his thoughts to speak on this point that he heard from his teacher, just a cursory explanation and the reason he can't concentrate enough [ on the Sechel to be able to speak on the subject at length] is because] he's lacking in the power of DAAS [which is developed with the strong concentration of the mind on the Sechel or the explanation of it]
The source of DAAS is [guess what? ] much ,much higher than Chachma and Bina. [And here is how it works. There are two levels of DAAS:
1. The Higher DAAS
2. The Lower DAAS
The Lower DAAS is lower than Chachma and Bina. It is the dynamic of bonding one's mind to an explanation of a thing that he already understood in the thought of BINA in his mind [He's binding his mind to the letters of explanation of this beautiful thing in order to ingest and absorb its beauty for his own use, betterment, refinement etc.]' And through this dynamic will be produced the Boundaries of the Understanding (MIDDOS of HASAGA [MIDDOS of BINA] producing the feelings of Love and fear in the heart as they are revealed in the heart.
So far the lower DAAS.
The higher Daas has many levels [ one higher than the other.] The first (lowest level) of the upper DAAS is the level of how it unifies Chachma to Bina ,so it's higher than Bina and lower than Chachma. The idea already flashed into his mind but it's not settled in his mind yet because he hasn't explained it in letters so he binds his mind with a strong bond [to the Sechel focusing and concentrating his mind on it] and he wants to clothe the sechel in letters ,the explanation will be produced in letters in his thought called BINA.
So far the lowest level of the Higher DAAS ,the DAAS that ties Chachma to Bina]. [Called DEEP DAAS-OMkAAS HADAAS]
The next higher level of the Upper DAAS is the level that is higher than Chachma itself. Like before a person gets an idea he ties his mind to his "Power of idea production "called in Hebrew the Koach Hamascale [literally The power that generates the Sechel-Idea] and through this use of his power of tying his mind [and using it on this higher level] he will cause new Chachma,which comes out from it's source which is obviously higher than the sechel itself.
But the main function of DAAS is its higher yet level. The bonding to the essence of the thing because he feels its beauty and exalted stature, and this feeling is in the essence of his soul actually ,and because it's an essential bond of his soul it brings about enjoyment of the subject, he enjoys this thing he feels with his soul and this enjoyment brings about a desire in the subject that he always wants to be involved in this pursuit.
So we see that DAAS [this level of Daas called Maimek] brings the thing itself [the object of enjoyment] into the level of enjoyment and desire in the soul.
And the desire to be continually involved in a particular pursuit is called a natural inclination (CHOOSH in Hebrew).The Seven "FIXINGS of the skull are the level of CHOOSHIM natural senses-talent maybe, he always wants to be involved in it [ so this level of Choosh is higher than intellect, which is the significance of the CHOOSHIM being referred to as the level of the skull ,which is higher than the brain.
[So these vessels [tikkunim] that I am calling fixers or enablers-the vessels ,in other words, for the will [ratzone to take effect on the subject (The person). Any vessel is called an enabler (TIKUN) [[in our example these Seven Fixers- enablers (TIKUNIM) are vessels for the Will- Desire [level called Ratzone in Hebrew] [as opposed to passion desire.] of the psychological model of how mental processes work according to the Divine image in Hashem's name. How the soul moves to a thing because it has an essential enjoyment from it [TAANUG] moving to the thing through Ratzone, a higher level than intellect completely, symbolized by the skull.
According to the talent (CHOOSH) (The bonding with the desire to be involved in the thing one is involved in] which bond will cause the seeing of the idea (CHACHMA) and understand it, (BINA). This strong connection and concentration is called DAAS that draws down CHACHMA from its higher source [called the Power to make Chachma, KOACH HAMASKALE] that is higher than Chachma itself .[Thus DAAS accomplishes the revelation of the Sechel to the persons mind].
Similarly [and chronologically-we're climbing back down the mountain now] DAAS draws down from the Sechel (CHACHMA),its explanation(BINA).
All this is the working of the Higher Daas,which brings about the [implementation of the Lower] Daas connects and unifies the Understanding (BINA) into feelings in the heart, [causing the person to feel love and thirst for the thing] . His heart always wants to be involved with that pursuit. [I love this thing his heart says,and am hungry and thirsty for it ].
So we see therefore that the level we call Sechel (CHACHMA) is merely an outgrowth of the hidden DAAS. It is only a fleeting indication (MITZIAS) or outgrowth of the object itself. But DAAS is the connection and bond with the object of desire itself.
Also in Chchma and Bina there are also the levels of "ESSENCE" and the "SPREADING OUT OF THE ESSENCE [like perfume there is the perfume, the liquid itself, and how it spreads out through its aroma] So too in Sechel, Chachma is the level of the essence of how the object of desire is revealed (Essence of the MITZIYAS), revealed in the Sechel (Etzem Hasechel) but its particulars are revealed through Bina its spreading out (Mitzias of the Etzem Hasechel). Which reveals the quality of the Sechel in a reasoned explanation to dress the [Sechel] (Etzem Mitzyas Hahaschala) in letters of explanation of all of its particular aspects [and how they work together] This [putting a Sechel into letters of thought and explanation] is also the spreading out of the essence [the essence of Chachma ,which itself is a spreading out-emanation-from the essence itself. So even an emanation of an essence has an essence and an emanation of its own. [For example a bee takes pollen from a flower that will be in our example the essence of the thing.The bees make the pollen into honey,that will be like in our example the Chachma because the honey is an emanation from the original essence(the pollen),the honey itself has essence and taste which will be like in our example the spreading out of the essence of the honey (CHACMA) which is itself only an emanation of the original essence,and it's emanation, its taste (Bina in our metaphor.In our example the taste of the honey will be like Bina, the honey being like Chachma and the pollen being the actual essence of the object of desire itself [Hashem in our case.]]
So from this explanation we will understand the explanation in Tora Or, Mayim Rabbin [explains how even the great waters,spiritual or physical can not put out the flame of love a Jew has in his heart for Hashem], where it explains the two levels of DAAS, that the the source of the lower DAAS is Chesed and Gevura of Arich Anpin [The Big Face (applied to us it will be the measurement of how much we want (wanting on a level of will-desire,rather than wishing- desire the thing.] The desire (RATZONE] to have feelings of love and awe in the heart. That this object of desire should be found in the innermost level of his heart. The level of Middos (emotions or measurements) of Ratzone(Will-Desire),called Love and Power of Desire in Kabbala terms. [Once again it means the Will-Desire to have love and thirst in the heart for the [the beautiful and exalted object of desire. This Ratzone-Will Desire- [also in the level of the skull meaning higher than intellect ] is a desire to have love and thirst in his heart for the object of desire and is the source for the lower Daas which as we said accomplishes bringing the MIDDOS [Love and Awe ] as revealed feelings in the heart from the brain which has understood the sechel.
From this level is drawn down [through the lower DAAS the] concentration of the mind on the explanation to bring it down to a love and thirst in his heart.
Not so in the case of the Higher DAAS, called achsanta dabba vima whose source is connected to a much higher level than the Middos of Desire [it's connected, in fact to CHABAD of Arich Anpin-The Brains of the level of Desire-Ratzon-]with ] Which is the level of CHACHMA and Bina as they are included in their source [Koach Hamaskile] which is the power to generate Chachma and Bina from the Will-Power=Ratzone of the soul] And from this level is drawn down the concentration of the mind on the explanation and the sechel behind it [OMKA HADAAS the lower level of the higher Daas. But [even though it is drawn down through this level, so to speak] the source of this higher DAAS is the Fixer called Andtruth that the source of this Fixer Andtruth is at the head of Arich Anpin ,the air pocket between the brain of Arich and the Skull,that in [that air pocket AVEERA DAKROMA] radiates a divine emanation from the level of DAAS of RADLA (The Head that is not known.)
The explanation of DAAS of RADLA is in the higher level than Arich which is called Atique Yomin which in the analogy of our soul will be compared to the level of enjoyment of the soul,the motivator of WillPower.In fact this DAAS of RADLA is in the two heads of Atique [meaning CHACHMA and BINA of TAANUG- enjoyment ] on the level of the soul it means the place in the soul from which is drawn the power to bring out a constant, revealed enjoyment and desire for Hashem ] This level [of bringing out a revealed ENJOYMENT from the source of the power of ENJOYMENT is called DAAS of RADLA (The connection with the head that is not known.] And from there,the two heads of Atique [Chachma and Bina of Atique], is drawn down the MIDDOS Of Atique which are dressed in the Seven Fixers of the Skull of Arich (This needs to be explained more at length but basically in Chapter 24 it is explained that Chesed of Atique is dressed in the Skull of Arich and Gevura of Atique is dressed in the hidden brains of Arich.
The revelation of constant enjoyment and desire in the subject [the Seven Fixers,of the skull, what we called a talent CHOOSH] is the level of Atique and Arich like it is known.
And it is known that all of the emotions are branches of Love and Power (Chesed and Gevura). And Love (kindness) and Power (fear,strictness etc.) are [really] Yes-No. So also the MIDDOS of Enjoyment-PLEASURE and Will-DESIRE are composed of yes-no .Like to get enjoyment from a thing is called the love-kindness aspect of the level of enjoyment-pleasure (CHESED OF TAANUG) and to not get pleasure from its opposite is the strictness level of the level of enjoyment-pleasure (GEVURA OF TAANUG).Similarly in the case of will-desire ( ratzone) to desire -with will power] a certain thing, is called the level of love in desire (CHESED of RATZON) and not to desire a thing is the strict -judgment level of will-desire (GEVURA of RATZON) That's what we mean then when we say that Chesed of Atique is in the Skull of Arich and Gevura of Atique is in the Hidden brains of Arich.
The part that connects the opposites, moves back and forth between the two is, changing from yes to no is the air pocket [that we talked about which is above the Brains of Arich]. And from there is drawn down afterward the power to distinguish the yes from the no in the Chachma.And this drawing of boundary of the yes from no is in the direct source of the revealed Chachma-not Koach Hamaskil-] the Mazalos. (the lower six fixers-TIKKUNIM of the skull.
So that the Fixer Andtruth is the one that separates between the first six fixers and the lower six fixers (There are Thirteen MIDDOS of Mercy) That the higher six have their source in Chesed-the skull and the lower six have their source in Gevura [the Hidden Brain] This explanation is possible says Reb Hillel [but probably not confirmed with a higher authority). {Derech Efshar].
Now each of these components of the Sechel, Chachma ,Bina and Daas has three dimensions. Depth, Width, and Length. The Depth is like in a deep well that has an empty hole through which the water is replenished [always new water flowing in from an underground source, and the bigger the inlet pipe, the stronger and more abundant the flow of new water]
Similarly when a student makes himself empty of all self concerns and pre-occupations to listen to the Sechel of his teacher.That's what it means,an empty vessel strengthens the flow. [if the pipe is clogged the water won't flow] Because the Student must be nullified in front of the teacher [to receive from him properly] therefore he'll be able to receive the wisdom and this preparation [the nullification of all self preoccupation to receive the wisdom.] is called the Depth [of Chachma].
Then the revelation of the Chachma to the student is called the WIDTH [of Chachma ]. The same way in producing a Sechel in himself, it must start with a nullification of the mind of all other concerns and think only about this thing that he wants to get ideas in. With this nullification he will arouse the coming out of a new flash of insight-the flash of Chachma. So the preparation through nullification of the mind to the subject, is the Depth and the revelation of the Chachma is the Width.]
The length is the ability to take a Sechel that he thought of himself or heard from his teacher to another person [ called the Length].
So the source of the Length like the source of the Width is the Depth-self nullification.This is called the three heads of Chachma.
The level of Kesser of Chachma is the Depth (Depth=Kesser), the nullification of the power of intellect to (this power of intellection is dressed in the right side of the brain and is called Chachma.) its source is the power that produces new Chachma (The level of Koach Hamascale) which is the level that is dressed in the hidden mind that it [ feeds] the level of the spiritual veins [nerves] and it is higher than the covering that surrounds the three sections of the brain called CHABAD [that these three parts of the brain sit in the three hollows of the skull .)[So far the DEPTH or KESSER of CHACHMA (wisdom).
The first actual revelation of the Chachma in the right brain like a flash is the WIDTH of Chachma or Chachma of Chachma [WIDTH=CHACHMA]. And these two levels, Kesser of Chachma and Chachma of Chachma [are expressed symbolically in the letter] YUD ,the head of the YUD and the thorn of the YUD that receive from ALEPH and PELA) That [ Alef and Pela are the two levels in the power that generates Chachma called KOACH HAMASKALE) like we'll explain in chapter 5.
And the level of the LENGTH of Chachma is BINA of Chachma [LENGTH=BINA] the power of the Chachma to bring the essence of the sechel into explanation to another person. Which is symbolized by the lower "leg" section of the YUD.
Binah also has three dimensions as its "heads"
1. DEPTH-KESSER of BINA
2. WIDTH-CHACHMA of BINA
3. LENGTH-BINA of BINA
The depth of Bina is its nullification [to its source [which is the] power to generate new thoughts [Koach Hamaskale)[ which KOACH HAMASKALE is the source of both the power of chachma that's situated in the right side of the brain as well as the power of bina that's situated in the left side of the brain)
This nullification to its source by BINA is expressed , in the effort the person spends in trying to reveal the letters explaining the Sechel. So far the DEPTH of BINA [Just like the depth of Chachma is its nullification to the KOACH HMASKALE so to with BINA its DEPTH is its nullification to the source of both, the KOACH HAMASKALE]
The width of Bina is the Chachma of BINA the explanation in his understanding brain, and spreads out very wide to all sides with many particular explanations of aspects of the idea. With new particulars of how the sechel is and how it works]. So far Chachma of Bina-Width of Bina]
The LENGTH of Bina (Bina of Bina)is to bring down the explanation tO another person by clothing it in physical metaphors.
Like,Chachma and Bina, Daas too has a depth (Kesser of Daas), a width (Chachma of Daas) and a length (Bina of Daas)
Because like we said before that the main thing of Daas is the tying up to the essence of the object of the meditation. And through this bonding to the thing itself he is brought to unify-bond with both the sechel and its explanation to get ideas in it and understand it.
So the depth of Daas is the nullification to the object of the meditation (the essence of Hashem] which comes about through the fact that this object of the meditation is the head and source and is very exalted and precious and beautiful in the person's mind and important [to him so once it's important to him he ties himself to it to think about it and have ideas about it and understand it better.
The wideness of Daas is the ability through his [mentally feeling the thing and through grasping feeling it knowing its truth and beauty] he will not be swayed by opposite opinions.
And the length of Daas is the drawing and focusing on outside things that point to [emphasize and help strengthen] the strength of his bond with the thing he's into.
The three components of the mind (Chachma ,Bina,And Daas) light up from higher to lower and are drawn down by each other.
The first power is that of DAAS that's higher than Chachma and Bina.The depth of the nullification in the essence of his soul to the essence of the object through his bond to the exalted- preciousness of it and through this bond he ties himself to thinking about it thus arousing the power of generating new Chachma [KOACH HAMASKIL] a revelation of light.Which first lights up in the power of Chacma in its Depth,Width and Length.
After the revelation of the new Chachma he will tie up to understand it until he comes through this to the level of the arousal of the Emotions of his heart [he loves it and wants it] this beautiful thing his thoughts are tied to.
Therefore the DEPTH of DAAS is called the deep arouser [Maimek ].That it reaches deep to arouse the Depth of Chachma and the Depth of Bina and even the Depth of the Middos [emotions].Because there are many levels of DAAS and the source of all these is the Higher DAAS that his soul is tied with an essential bond to its object and all this is called the drawing down from above to below.
However there is another way to arouse all the components of his mind to light up in a revealed way, by going from the lowest level to the highest and it is called HISBONONOS.[called Chasidic Meditation].
Essentially Hisbononos is the strong looking in to the depth of the topic and to stay there a long time till it's completely and clearly understood, in all of its parts with all of the particulars and how they work, called understanding, and the inner intention of understanding to understand completely and clearly).
This process of total understanding is called IYUN in the Talmud to differentiate it from a fast going over.called Geersa)
Which Geersa, the fast go over is called superficial understanding,that he goes over the thing very fast and superficially, without stopping to take a detailed look. (Like in the example of someone who sees a thing with his physical eye, but just glances at the object rather than taking a good long look.) So he will only have a general impression of the thing rather than a detailed understanding, so the idea won't be absorbed in his understanding brain and after a time he will forget it completely and he won't be able to explain it to another.
Only a general description of this thing he glanced at but he really didn't get a good look at the thing.The eye of the intellect works the same way ( That this eye of the intellect is a spiritual power,called NETZACH and HOD of CHACHMA as it clothes itself in Bina, called the eye of the intellect but Netzach and HOD of Chachma itself is called the eye of the intellect of the mind))
So with any passing thought without stopping the mind to examine it well he won't know the thought to its depth at all. Not so the level of Iyun [the careful examination of the thought.] The stopping of the mind to investigate a thing in all its parts until its depth is plumbed. Because there are three dimensions in each thing of Sechel, DEPTH, WIDTH, LENGTH.((Speaking about a sechel that is understood by BINA)).
The width is the spreading out of the sechel to all sides with many explanations of particulars like a wide river.And not just a general explanation like a narrow river.
And the length is the drawing down of the sechel that is understood by Bina, to dress it in metaphors and examples until it can be told and understood even by a a small child. Like a long river.((Like in the maamer about the length of the curtains.)) That this process is called folding that he folds the concept ,so to speak to bring it down to a smaller container [the example] then folding it into yet a smaller container an even more physical example until he brings it all the way down so a child can understand it, until 3000 metaphors that there is no essential change in the flow of sechel just it becomes more physical due to its being dressed in so many garments. And in this way from the teacher to a student who himself becomes the teacher of a second student till many generations of teachers and students.
And the depth is like the depth of the river (Called the current,which is the pushing movement of the water from its source..And the water that is higher than it and on its sides are an outgrowth from it . Similarly is the Depth of the sechel as it is grasped by the power of understanding called the Depth of the Grasper(OMEK HAMUSAG)Which is the essence of the point that is understood.That everything that will be spread out to all sides, the particular explanations of how it is and how it works with many explanations to widen the Understanding of the concept..And also its length of drawing it down to simpler levels,and also the way the point spreads higher than itself to understand from it much higher than itself until the level called the high depth [OMEK ROOM] like the piling up of the waters in the time of NOAH and like the Zohar compares to o time of the days of Moshiach that the channels of Chachma will open from below and from above,that this is the level of how the point of Chachma is revealed in the giving over to the middos(Yesod Abba lights up in Yesod Zeir Anpin) That this is a level hinted at by the 600th year of Noah that the gates of Bina were opened and it also can cause the rising of the waters of the depth to rise higher and higher ,the waters of the DEPTH of CHACHMA that rise up very high and cover all the high mountains ((that this is the level of a rebounded light from lower to higher from something to an exalted level of "nothing for itself",and through this it opens gates to draw down into revelation the higher surrounding lights.))
Like it says [in the times of Moshiach that the pipes of the heavens will open to draw down from the waters that are higher than the heavens that are called the high depths that depend through the rising of the low depths.Because the beginning is wedged in the end [that the highest desire is revealed by the final action.] All this is drawn down from the depths of the point of the sechel that is understood,as it flows from the level of Chachma called "exalted Nothing.
Because even though we explained that the source of the Depth of Bina is in the KOACH HAMASKIL just like the Depth of Chachma meaning that it is the Koach Hamaskale itself that arouses the explanation to clothe the Sechel (Chachma) ,nevertheless it arouses [the dressing of the Chachma in letters of thought] through the revelation of Chachma therefore Bina is a receiver from Chachma [even though the source of both is the same.]
Like it says a river goes out from Eden to water the Garden. Because Bina is called the River and Chachma is the Spring that feeds it. Otherwise, all the flow of the explanation of the understanding of Bina flows from the Koach Hamaskil through Chachma. Therefore we see that Bina is nullified to the essence of the Sechel of Chachma which is the point of Bina but, the main nullification it has [allowing for this lower nullification, is to the Koach Hamaskale which is the real depth of the point of Bina and from this nullification is drawn all the Length and Width of Bina.
But all this is how the teacher brings it down in himself drawing the depth of the point of bina from the spring of the depths of Chachma so automatically he draws out to the Width and Length and Height.
But the student only receives the outside dimension of the sechel ,how it is in length and width]. It is impossible for him to get to the DEPTH except through the Width and Length. He takes the long hard look of IYUN, examining all the particulars and their explanations and the examples not leaving out one of them and he spends alot of time to do it. This is called IYUN that he stays with the Sechel examining it completely, meaning to stop and spend time,the opposite of fast a superficiality. He does this in order to reach the depth of the sechel that is grasped by Bina. How it is in it's verymost inner intention,like examining a thing very carefully with the physical eye. Not with a superficial glance but with an open and sharp eye until he knows the thing inside and out.
This is what is called HISBONONOS with a Double Nun not like Bina that has just one NUN because a doubled letter hints to a special emphasis or strength in that letter. A double Nun because it entails much attention to all the details and the strengthening of the thirst to understand the explanations clearly and thoroughly.Like Rashi says about IYUN to stay alot understanding a thing clearly.
This process of IYUN is not the OMEK HAMUSAG (the depth of the grasping of]Bina but a vessel to reach that level. At first glance this [process of detailed, complete understanding,IYUN is called the depth of knowledge by the world [the knowledge of all the particulars].But it is not so the difference being that OMEK HADAAS is also a vessel but a vessel to reach the depth of the Chachma itself [not just the grasping of its outer level]. And even higher to be called the deep arouser [maimek] a level higher than the Chachma itself.] As we said that there are many levels of DAAS. The first joins the level of Bina to the level of MIDDOS and is called the Lower DAAS. The second is called the HIGHER DAAS and itself has many levels, the first being the joining of Chacma to Bina.The second level of the higher DAAS] joins the revealed Chachma to its source the KOACH HAMASKALE. And even much higher than it till it joins the essence of the soul to the powers of Desire and Enjoyment-called the deep arouser[Maimek] that reaches deeper than[the source of] Chachma itself.
That even though Chachma is the hiddeness of the Sechel before it is grasped by the depth of Bina, like the spring in the ground before it starts bubbling out to become the mouth of the river. And the source of this underground spring [Chacma before it is revealed] reaches up to its own source] which in our example of the river will be the underground lake (called an aquifer in Science) which is the source of the spring [this source is called KOACH HAMASKALE. (Like we see that a person who ties his mind to a sechel arouses the Koach Hamaskil to draw down new sechel and it [Koach Hamaskil is called the depth of chachma or the hidden Chachma. Because just like there is the Depth ,width and length of Bina (called a thing for itself-YESH) there is a depth ,width and length of Chachma called "exalted nothingness" [like the underground spring that feeds the river)[and is hidden in the earth.]
And just like in the physical example of the spring in the earth has two levels, the first being,the hidden waters [like the spring is hidden in the earth] and they are called waters of the deep because they [the spring has a source] are connected to their source called" Deep."That the spring is really a vein in the earth which receives into itself the water from the underground source of the springwater.] That the channel of the spring is an empty tube to receive the waters of the source.] And this is the nullification of the spring and its inclusion in its essential source [the aquifer in our example]and is called the Depth of the spring.
And according to the level of nullification and inclusion in its source,is the second level called the revealed spring [even though it is still hidden way down in the earth at this point it is still a distinct thing of a spring not just included in the lake. The second level then is the revealed flowing of the water.This second level is called the WIDTH .So whichever of these channels in the earth are deeper to the source have a stronger and greater rate of flow and are also pure waters,called living waters.
And next comes the LENGTH of the spring[(Hidden Chachma)]which is the flowing of the water towards the surface.
Like all this example of a physical spring is the spiritual spring of chachma that flows from the Koach Hamaskale,that has in it DEPTH and WIDTH and LENGTH.
And the depth of the spring -the beginning in its source to the outside-in its depth from where its flowing starts going up until finally it breaks the surface of the earth drop by drop [like the flashes of Chachma that are revealed to the brain one at a time] revealed from its hidden place [the underground spring] and its real depth [the source lake underground. Like the spring water that flows up in underground channels which have an original depth in the aquifer.
All this example is seen in spiritual chachma, that like it says Chacma is found from nothing [the "exalted nothing] From the hidden Chachma called the DEPTH of Chachma. And in the Koach Hamaskale [the source of the Chachma spring] are included two levels 1-to get thoughts flashes of Chachma [to haskale] into the essence of the infinite light that is much higher than the source of the created beings, which [these high levels of the infinite light] are called the supernal surrounding lights [MAKIFIM] [the infinite power- infinite light that can not be contained in a limited world , nevertheless the ]revelation of these lights are called the pipes of the heavens and they are opened by the Koach Hamaskale.
[The second level of the Koach Hamaskil] Is its power to see the coming down of the infinite [ even into this low world] by its hiding itself [the power of the infinite] in many hidings, all the way down to this physical world.
With this Koach Hamaskale he is able to see [haskale] the inside truth of the hiddenness [of the infinite in this physical world] inside a thing that hides it. And the more hidden it is the more it shows the strength of its ability to descend lower and lower.And this intellection is called the waters of the deep that break forth from down to up.
The preparation he does with himself making himself empty of all other concerns to Haskale this thing of how the infinite light is hidden in the worlds, is called the DEPTH of CHACHMA. And the Chachma itself is the coming out of a new sechel like a flash and it is called the WIDTH (like the spring reveals itself as a drop flowing* up from underground.) And the LENGTH of [revealed Chachma] is its ability to come down into understanding .
The hidden source of the Chachma is its essence that it is made out of. As we explained in the case of the Depth of Bina [OMEK HAMUSAG] that it also is the thing itself of the Sechel that will be understood in letters [the current pushing at the bottom of the river is the exact same water as the spring in the ground.] Even though it is only the depth of Bina which grasps only the outside of the lowest part of the Chachma itself that is felt in a revealed thought process (letters). That the Depth of the explanation (OMEK HAMOOSAG] of what is understood is a level which has nothing for itself and is merely a conduit for the higher level. [ The outer levels of Chachma. ]
But the Sechel that is grasped by the Omek Hamoosaag] is incomparable to its source the spring itself. Before it descended to the level of OMEK HAMOSAG of BINA [its outer point that is grasped by the Omek Hamoosag (Depth of Bina] The point of the 0mek Hamoosag.
But and this is a big but] the OMEK HAMUSAGH is called the SHAAR HANUN the fiftieth gate of Bina even though it is brought down from there to become an explanation on its own [a YESH] a separate entity from the "Exalted Nothing it is explaining]
Like it says that a spring will flow out of the Holy of Holies its beginnings as small as the eyes of a grasshopper. That this is referring to the 50th gate of Bina called the SHAAR HANUN that it flows out of the Holy of Holies [the exalted nothing level of Hashems Crown.To revelation as a separate entity [YESH]. Like it says that With You is the source of life. Nullified and non existent to Hashem. And the SHAAR HANUN is called the Horns of a Grasshopper, the minutest revelation into something separate. So the SHAAR HANUN [OMEK HAMUSAG] is the nothing of the yesh [of Bina].
Nevertheless (And this is important folks) its source reaches up to the Depth of Wisdom-Chacma. Which means the source of the Chachma in the Koach Hamaskale to bring out new Chachma light into Bina [the Koach Hamaskale does ,and it produces both, CHACHMA and BINA therefore it is the source of both. Like we know that ABBA and IMMA (CHACHMA and BINA ) are always found together [Chachma and its explanation are always found together. Only the revelation comes about that the explanation flows through Chachma to Bina. Like we see with our senses [Reb Hillel says] that whoever dives only to the level of the Omek Hamoosag {of Bina literally the the depth of the understander] he reaches to the source of the Sechel(CHACHMA) itself in the Koach Hmaskale.To bring out new Chachma -light into Bina. This is the level of the Deep-arouser(MAAMIK). That he initiates from the depth of Chachma and Bina.
There are two levels:
1. The Deep(OMKA)
2. The deep Arouser(MAAMIK)
The deep is the level of the lower DAAS From Chachma and Bina to the middot. And the Deep-Arouser is the level of DAAS the Higher. From Chachma to Bina. And from the Koach Hamaskale to Chachma. All the way to the tie of the essence of the soul to its Powers of Enjoyment [TAANUG] and Will-desire [RATZONE].
The general thing of DEPTH of DAAS is how he is tied to [the thing] with his inner intention and concentration, and through this he becomes close to it and unifies with it to bring it out [to more revealed levels like thought speech and action]. So he causes a drawing down from higher to lower.
Iyun [the slow careful understanding of an explanation] however is the opposite because it is the tying up to the most superficial thing [the explanation] in order to come to the level of the inner intention.
For example the difference between a wise sage who comes up with a new Chachma from his Koach Hamaskale and between one who heard that Chachma from the sage. The wise man who came up with a new wisdom] is on the level of being connected to the object itself, and according to the strength of that bond will be revealed to him a Pleasure-Enjoyment and a Will-Desire for this thing that he is tied to and according to the strength of that tie he will be bound with his Koach Hamaskale, and finally too have new light of Chachma in Bina. So by the [Sage] he brings from higher to lower from the essence of the soul to Pleasure and Will,to Koach Hamaskale,then Chachma,then [to the highest part of the Bina level [the Omek Hamoosag. And from there to the width to all sides with many different explanations of particular aspects of the sechel.
Down to its Length to dress the thought in examples and metaphors until the thing is close to him in his brain, and he can even explain it to a child. All this was accomplished by DAAS which is the bonding to the essence and inner-intention of the thing and not in its more superficial aspects.
But the student who hears the Sechel from his teacher ,hears only the outer part of the sechel [its more superficial aspect. that was clothed in many examples and explanations. We don't see by him, the one involved in the process of IYUN the thing of Daas, because DAAS is the cleaving to a single thing that is the DEPTH of the thought, either as it is enclosed in letters [Bina], but also as it is as a pure] light of Sechel,or even the DEPTH of the thing itself [the object of the sechel.
But in the case of our erstwhile student ] he doesn't even have the DEPTH of the Grasper of BINA (The OMEK HAMOOSAG of Bina [much less the DEPTH of CHACHMA] only the most superficial level of the explanation is revealed to him through [the letters of speech of his REBBE [or the letters as they communicate the Sechel from the REBBE [who wrote the maamar.]]
Therefore he needs to awaken the power of DAAS of IYUN which is the power to put enough attention to understand all the particular details [one by one-that the whole power of his intellect is focused on understanding all the myriad details of the explanation in the "L" and the"W"] and examples.
But the spreading out of the brain into all the details is in a way of stopping and focusing on each detail until it is understood thoroughly to understand the OMEK HAMOOSAG (The point of the explanation) that is clothed in all these details. (And not like a fast perusal.
And also it goes up from the OMEK HAMOOSAG [of Bina] to the OMEK of the CHACHMA and levels higher to the level of the Desire and Pleasure [of the soul ,and higher still he is tied to the essence of the object of desire itself.
So we see that [with IYUN ] the chronology in how the flow goes into the student-the receiver goes from lower to higher [first the pedestrian understanding of the dry details ,then a taste of light ,then an involvement with the realization and cleaving to Hashem himself].First the superficial aspects then the more important thing of the inner intention.
So this will help us explain the concepts of 1-UNDERSTAND with CHACMA (HAVEN BICHACHMA or Saag of Av]) 2-WISE in UNDERSTANDING [CHACHAM BIBINA or Av of SAAG] The second concept is to get new information, but only in the subject under study.In the MOOSAG of BINA] That it is only a new thing in the grasper of this Bina. Meaning that he brings out through open reason a judgment in law that ,for example the defendant is responsible for damages and in the next case using the same reasoning in the same law that the defendant ,in the second case is not responsible to pay damage..According to the original law.This thing of Chachma of Bina can come about only through IYUN [thorough,detailed understanding]. That IYUN clears up and delineates everything to know exactly how it works.[the explanation that is understood.]
Every decision that will come to be revealed is hidden in the point of the idea] and whatever is hidden there comes out to be revealed [through IYUN] It clears up all the way to the depth,and it [IYUN] is called Bina of Bina [the step by step understanding of the length and the width of the explanations until the point that was grasped is digested and absorbed by the brain].
So afterwards he's able to come up with new Chachmas but only in this area [for ex in cooking, once the fact is fully understood that when two opposite tastes are cooked together they combine to make a more perfect taste [Likuti Deborim] and even more that each of the original tastes will be strengthened like cooking garlic and honey].Once that point has been grasped and absorbed as part of a body of working knowledge] it is possible to realize then a new chachma in this realm for example that perhaps a contrast of temperatures, for example would also produce complimentary effects on the enjoyment of a taste sensation for ex Cherrys Jubalee.].So now we have a new CHACHMA-WIDENESS in this point in the field of cooking. Then we can learn out from it the next higher point that the successful combining of opposites in general will produce a more beautiful result-the height of the river measured from the bottom where the current flows]] but only in this area of thought.
So far Chachma of Bina . Because it is the result of the Chachma in Bina to light up in the explanation and to produce from it a new line of thought in this area. In the original thought DAVKA.
But Kesser of Bina [the highest point of where it first grasps the Chachma,the mouth of the river in our example.] is the Omek HAMOOSAG.It reaches up to its source [which is not the Chachma but the OMEK [depth] of Chachma ,its nullification to the Koach Hamaskale.] Because of what we said,that Chachma (ABBA-the father Principle[[heres a new width in Chachma and Bina) and Bina (The Mother Principle are never separate. That he can understand a completely different sechel than he saw at first, like it is known to all thinking people that the first thought is shallower and simple. But through the first thought of understanding it is possible to get to very deep realizations [beyond ] like one and one is two leads to deep knowledge in the fields of Chemistry ,and physics and even daily life like shopping.]
Now the SAAG of AV [the next particular explanation in the field- topic of CHABAD, CHACHMA in particular and Bina of CHACHNA more in particular ] SAAG of AV (Bina=LENGTH of CHACHMA) is the power to come into explanation which CHACHMA possesses.That brings itself inside with many explanations. And it is a higher level than the understanding of Bina. Like it is says that ones called NAVONIM (Who use there Chachma by bringing it out in thoughts) These NAVONIM do not forget. Which means he understands a thing in a thing.
At first glance a person like this should be called a Chacham, [why then is he called a Navone [which hints to Bina] that he is the master of new sechel to bring it into thoughts in the brain], through this that the Understanding level of Chachma reaches up to its source, the depth of Chachma.
Therefore it is possible to understand a new Chachma inside of this Chachma. So it is a higher level than the actual point of the original Chachma [called the outer point [[YESOD ABBA like we explained before] like it is revealed [the Chachma] from its state of exalted nothingness]. That from the point of the sechel after it is revealed in the OMEK HAMOOSAG a new sechel can't be learned from it only from this power of the LENGTH of WISDOM [HAVEN BICHACHMA reaches up to the level in maskale [the generator of all sechel] and higher] to the power of will and pleasure that are called PELA .But not so [the level] of the revelation of the chachma which only receives from the level of ALEF.
And even the power to come up with a new reasoning from a particular thought [Chachma of Bina] has its source in this power of BINA of CHACHMA [in other words that AV of SAAG has its source in SAAG of AV. ] He understands a thing in a thing [ex that not only one and one is two that two minus one equals one] Only that this power is in the hidden source of sechel.
And the explanation will be understood through what is known that the power of bringing a thing down without end is according ,directly proportional, to the power of rising higher and higher without bound.The idea that the beginning is wedged in the end and the end is wedged in the beginning.
That the beginning is in the end is the nullification of the lower to the higher. And the end is in the beginning is how the higher gives itself over to be dressed in the lower.So that HAVEN BICHACHMA is the level of the end that is wedged in the beginning, That Chachma essentially has the power to give itself away by clothing itself in the letters of thought of Bina.The idea of the going down of Chachma to be dressed in a separate garment from its essence, the separate garment being the letters of thought that are revealed [in the brain as a reasoned explanation.]
Through this it can come down farther and farther.To come up with whole bunches of ideas in side of one idea.That all this is the dressing of Chachma going down and down.
So as was explained before that the source of HAVEN BICHACHMA [Understand with wisdom] is in the higher body of the CHACHMA than which is revealed-which level is called KESSER of CHACHMA [The CROWN-DEPTH of CHACHMA]
And that is the beginning wedged in the end, the nullification of Chachma itself [to its source [Koach HAMASKALE] That through this he comes up with new sechel beyond measure and compare.
So we see new thought's are dependent on new Chachma just that one is the coming down of the CHACHMA a far way and the other is the depth of its source. And each one is dependent on the other.
But at first glance even the OMEK HAMOOSAG also reaches into the KOACH HAMASKALE so what's the big deal that Chachma reaches there]] But the difference is that Omek Hamoosag only draws down from the level of ALEF of CHACHMA which is what was originally measured out for this Chachma to be understood little by little after a while. But with HAVEN BICHACHMA its possible to reach the hidden essence of the KOACH HAMASKALE called PELA, And higher and higher until the essence of will and pleasure. That he comes up with new sechel that is completely incomparable to his power of sechel at all.
The chronology then of rising up in the sechel higher and higher from down to up [through IYUN] To stay on it until it is completely understood. Called BINA of BINA to separate out all the levels of separate particulars in the inner and outer dimensions .Only that the inner dimensions come along through understanding the more superficial.
And from this it's possible to draw down a length lower and lower dressing it in physical metaphors so even a child can understand it. But not with new aspects that spread out to all sides called the width] Only afterward Chachma of Bina [the width comes into play.] To bring out new explanations from the original explanation. And from it comes the power to bring the ideas into examples,which makes the LENGTH.Because the width is the explanations of the essential idea to widen the idea itself or to widen it with many [letters of explanations] or to bring out in it many explanations of many particular aspects from how they hidden in the essence of the idea] to reveal them in thought.
All the new aspects have their source in HAVEN BICHACHMA [SAAG of AV] whose source is in the higher body up to the essence of the Maskale itself called PELA.
Not so the level of length it has no new aspects, at all only it brings down what was previously revealed through examples,the source of this length being the Mazal.[Like the spring when it is still underground] This level being only the [level in KESER called] ALEF.
And what we said that the power to come down is dependent on the power of reaching higher, the power of clothing a new idea, like many new ideas coming out from the original idea..So therefore one who has the whole length might be missing the width because he only has the level of Bina, understanding, this chachma,like 1+1=2.] But not the level of Chachma of Bina, but one who has the level of Bina of Chachma for sure will have the level of Bina of Bina that makes the length.
But the measure of the length and the width Chachma and Bina of BINA are dependent on the OMEK HAMOOSAAG [the length and width are dependent on the depth.] That OMEK HAMOOSAG is called KESSER of BINA. And even though we explained before that the source of CHACHMA OF BINA is BINA of CHACHMA . Nevertheless the revelation of Chachma in Bina to come out with a whole bunch of new thoughts in the original explanation comes through the Omek HAMOOSAG of Bina, therefore it shines according to the depth of the explanation. Like we see in the world that length and width are always dependent on depth [if you want a bigger house you must have deeper pockets to pay for the extra square footage.]
So according to the foregoing we will understand the difference between Iyun and OMKUS HADAAS. What the world calls Omek Hadaas is nt really the depth itself [just the Omek Hamoosag of Bina that is not DAAS [but just the point of the explanation [not the focusing on it] ,but DAAS is the bonding and the focusing on this MOOSAG very much. And it brings to a depth in a different Moosag higher than IYUN] after the Iyun, that the Iyun is only a vessel to get to the depth of the reason. (And it's understood from what we said that the depth of the reason [OMEK HAMOOSAAG] is prior to the reason being revealed just that he is nullified from his own thoughts and is nullified to the essence of this sechel he wants to understand,initiating the process of IYUN.
Not so DAAS which kicks in after the reason has been revealed as a thought. He ties himself to the explanation focusing and concentrating on it ,bonding with the explanation.So that through this bonding with the explanation he comes to digest or absorb the Omek Hamoosaag [the point of the explanation.
Iyun has its own depth [ level of nullifying itself completely, like the Omek Hamoosaag just that the Omek Hamoosaag is the nullification to the point of the sechel and Iyun is the nullification to how the idea spreads out. Therefore Iyun is a vessel for the Omek Hamoosaag [because after the idea is completely unfolded its point the Oomek Hamoosag can be understood]
DAAS also has DEPTH,WIDTH and LENGTH. Like some have a short daas and others have a long DAAS and some have a Daas that is wide but not long.Or a strong Daas or a weak Daas, That ladies have a weak DAAS[but extra Bina] meaning without OMEK HADAAS, therefore it is short.
This difference between weak DAAS and the depth of DAAS can be seen in a child. That a child whose Daas is naturally weak, meaning he doesn't have the power to feel with his mind the real beauty and preciousness of the object of his desire.
This feeling, in the mind of the beauty and exalted nature of a thing is what we called a Choosh (talent,the desire and enjoyment to be involved in it while being involved in that thing) before . Choosh is higher than sechel and is the will to be into a thing because of its superior quality.A child does not have this ability yet to feel something higher than his own level therefore he's not bound to this thing that he understands or wants only in a very superficial way, therefore he is fickle, he goes for any nice thing he sees. Not so an adult whose Daas is deep in this beautiful thing that he understands or wants because he has the ability [Choosh] to feel the highly exalted nature of the thing.
How it is higher than his own lower level. Therefore,the adult wont be moved from his place to have his attention diverted to something else. Called Omkas HADAAS [depth of Daas] which means a strong DAAS. That from that is automatically drawn down the length of Daas and the Width of Daas in Bina.
The Length and the Width of Daas are 1-its power of being able to not be diverted by a conflicting opinion,called the Width of Daas.
And the power to go into many separate things from the thing, that help him in achieving the thing itself that he wants, called the Length of Daas. And the physical sign of Omek Hadaas is that he looks like he is concentrating on one particular thing very hard.
According to the essential depth of his bond with the MOOSCAL [CHACHMA]. [He is transfixed on a thing to the point where the muscles of his face are squeezed upwards to his eyes and forehead, he's concentrating so hard not to be distracted from this one thing the essence of the SECHEL itself. And through this he awakens the power of Haven Bichachma to be revealed in the OMEK HAMOOSAG, the point of the explanation.And after the point is revealed to him through the Iyun of Bina,the spreading out of his sechel in all of the particular explanations which were produced by the point of the explanation. Because the Iyun of Bina even though he stops and stands on one point at a time, but right away it spreads out into many explanations [like our explanation of Chabad and Hisbonbinos.] In a big wide way with many particulars ,not so the sharp focusing of Omek Daas [the depth of Daas] which is only the contraction away from his own thoughts to cleave only to this sechel, which is the opposite of the way Iyun spreads out in the wideness of the Sechel.
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