In these four chapters, the Rebbe Rashab describes the interrelation between the Sefiros of Chochmah and Binah. As mentioned, Chochmah is characterized by contraction and concentration, on the part of both the mashpia and the recipient.
Hence, it is represented by the letter yud, a small letter — like a point. By contrast, the Sefirah of Binah is characterized by expansion. Its function is to develop the potential of Chochmah in the intellectual sphere. Binah amplifies a concept, fleshing it out in length, depth, and breadth. Thus, it is represented by the letter hei, a letter with a fully-defined shape and form.
Chochmah grasps a concept in a comprehensive manner, as a seminal point without expanding or amplifying it. By contrast, Binah develops the fundamental point grasped by Chochmah, extending its scope and expounding the numerous details concentrated in it.
Thus, Chochmah and Binah are opposites. They are rooted in two different sources in the soul, and function in opposite ways. Despite those differences, they combine to work in tandem, each one going beyond its natural tendency. This is reflected in a classic teaching in Sefer Yetzirah:1 Havein beChochmah (“Understand through wisdom”) and chacham beBinah (“Become wise through understanding”). Havein beChochmah, the inclusion of Binah within Chochmah, enables Chochmah to go beyond its natural tendency for abstraction and allow for a concept’s development and comprehension through the power of Binah. Chacham beBinah, the inclusion of Chochmah within Binah, enables a person to look beyond the details on which Binah concentrates, and see a concept in the abstract, as all those details become crystallized into one essential point.
The Rebbe Rashab then addresses a seeming anomaly: Since Chochmah and Binah are opposites, how is it possible for them to join in such harmony? He explains that this interrelationship is possible because of a loftier power, the essence of G‑d’s infinite light, that embraces the two.
