In the previous chapter, the Rebbe Rashab focused on the manner in which the qualities associated with Midian are reflected in our own characters, generating baseless hatred — intolerance for others for no reason whatsoever — that leads to strife and friction. In the present chapter, he focuses on Chochmah — the attribute in the Spiritual Cosmos and the power within the G‑dly soul — that opposes such friction and brings about unity.
וּבָזֶה יוּבַן מַה דִקְלִפַּת מִדְיָן הוּא מְנַגֵּד לִסְפִירַת הַחָכְמָה,
Thus, we can understand why the kelipah of Midian is the force that opposes the sefirah of Chochmah (“wisdom”),
דְּאִיתָא בִּמְאוֹרֵי אוֹר מַעֲרֶכֶת מ"ם אוֹת י"ג וְזֶה לְשׁוֹנוֹ, מִדְיָן נִקְרָא הַקְּלִפָּה לָקֳבֵל אַבָּא עַד כַּאן לְשׁוֹנוֹ.
as is stated in Meorei Or1 (ma’areches mem, os 13), “Midian is the name of the kelipah that opposes the supernal father,” the Sefirah of Chochmah.”
וְכַיָּדוּעַ דְּחָכְמָה הוּא בְּחִינַת הַבִּטּוּל,
It is well known that Chochmah is characterized by bittul.
דְּזֶהוּ עִנְיַן חָכְמָה, כֹּחַ מָה,
This concept is alluded to in its very name. The word חָכְמָה, Chochmah comprises two words, כֹּחַ מָה, koach mah2 (“the power of mah”).3
Mah, lit., “what”, points to the amorphous nature of Chochmah, a state just short of non-existence. Chochmah is generally translated as “wisdom.” In Chassidus, the term has a more specific meaning. That meaning can be clarified by first explaining the difference between intellect and emotion. Emotion refers to the person’s feelings about a particular entity or other person, how that entity or person affects him. Intellect refers to the objective appreciation of what the entity is. How the person feels about it does not matter. Such an objective understanding requires bittul, stepping above one’s own identity and appreciating the other entity for what it is.
However, within intellect itself, there are different potentials. Chassidus focuses on three main thrusts, Chochmah, Binah, and Daas. To underscore the difference between the first two of these terms:4 Chochmah is described with the analogy of a lightning flash, i.e., a person suddenly grasps a previously incomprehensible problem or concept, an aha! moment in colloquial speech. At that moment, he identifies with the idea and is absorbed in it. He can’t explain it to someone else yet. Why not? Because explaining requires him to use his own conceptual frame of reference, and at this moment, he is above his own conceptual frame of reference. He is absorbed in the idea.
Binah is the means through which a person integrates a concept into his conceptual framework, comparing it to other ideas, breaking it down to particulars, probing into its depth. However, on the level of Chochmah, the person has not reached that stage. He is absorbed totally in the idea.
For that reason, Chochmah is also referred to with the analogy of a drop of sperm. Although the drop of sperm contains the DNA for the child conceived from it, it is totally incomparable to the fetus that will evolve from it. This is why Chochmah is referred to as mah, something amorphous.
שֶׁהוּא בְּחִינַת הַבִּטּוּל בְּתַכְלִית בְּאוֹר אֵין סוֹף כוּ',
The above explanation — that one is absorbed in an idea and experiences a step above his ordinary thought and becomes identified with the concept on which he is focused — enables us to understand the function of Chochmah in the spiritual realms. Thus, in the world of Atzilus, Chochmah refers toabsolute bittul within G‑d’s infinite light. Moreover, since Chochmah is characterized by bittul, its absorption in G‑dliness is not a momentary flash, but an ongoing state.
וְהַחָכְמָה פּוֹעֵל הַבִּטּוּל גַּם בְּהַמִּדּוֹת,
Not only does Chochmah constitute a state of bittul in and of itself, it also brings about bittul within the realm of the emotive attributes. Since Chochmah is absorbed — and hence, subsumed — within G‑d’s infinite light, not only does it not feel its own identity, but it also radiates this sense of non-identity to the other attributes it influences, causing the emotive qualities to be affected by that light and function in a similar manner.
שֶׁזֶּהוּ עִנְיַן בְּחִינַת שֵׁם מַ"ה דְתִקּוּן בִּכְלָל כוּ', כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר.
This is expressed in the spiritual realms as the name Mah of the realm of Tikkun, as is explained elsewhere.5
וְעַיֵּן מַה שֶּׁכָּתוּב מִזֶּה בַּאֲרִיכוּת בְּתוֹרַת חַיִּים דִּבּוּר הַמַּתְחִיל בְּרֵאשִׁית דְּרוּשׁ הַב'.
(Note the elaborate explanation of Toras Chayim, the second maamar entitled Bereishis.)6
וְלָכֵן בְּחִינַת חָכְמָה הוּא בְּתַכְלִית הַהִתְכַּלְלוּת,
Hence, Chochmah reflects the ultimate state of synthesis.
וּכְמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר עַל מַאֲמַר הַזֹּהַר פָּרָשַׁת קְדוֹשִׁים עַל פָּסוּקאַתֶּם עֵדַי
This is discussed in another source7 in connection with a teaching of the Zohar (Parshas Kedoshim)8 on the verse,9 “You are My witnesses.” That source explains that
בְּעִנְיַן הִתְהַוּוּת הָאוֹתִיּוֹת בִּבְחִינַת הִתְחַלְּקוּת, שֶׁזֶּהוּ עַל יְדֵי הַמִּדּוֹת דַּוְקָא,
the original division of the letters into distinct entities is specifically the function of the middos.
Before a thought is expressed, it exists within a person’s mind in an amorphous manner; the person cannot find words to express what he wants to say. As he processes the thought and draws it down within his emotions, the words and letters he will choose to express it become clearer. The potential for them exists even within the lightning flash of Chochmah. However, it is not until the person develops his appreciation of the idea through Binah and then processes it with his emotions that the letters emerge as significant entities.
אֲבָל מִצַּד הַחָכְמָה אֵין בְּחִינַת הִתְחַלְּקוּת בְּאוֹתִיּוֹת כוּ',
Nevertheless, from the standpoint of Chochmah, no division of distinct letters exists.
As explained above, Chochmah represents the lightning flash of the idea. At that stage, the person cannot even conceptualize the idea in words in his own mind, let alone communicate it to others.
וְהַיְנוּ לְפִי שֶׁהַחָכְמָה הִיא בְּחִינַת מַ"ה בְּתַכְלִית הַבִּטּוּל, הֲרֵי הוּא בִּבְחִינַת תַּכְלִית הָאַחְדּוּת וְהַהִתְכַּלְלוּת.
Because Chochmah represents the quality of Mah, absolute bittul, it also represents the ultimate in unity and synthesis. At this stage, the person is totally absorbed in the idea and totally at one with it. As such, he has stepped beyond his own thinking processes, and therefore has no words or letters to explain the idea.
Until this point, the Rebbe Rashab had explained that Chochmah was characterized by bittul and therefore led to oneness. He proceeds to raise a question on that axiom, noting that intellect can also be associated with division. He cites three supports for the latter point. They will be marked as a, b, c below.
וְאֵין זֶה סוֹתֵר לְמַה שֶּׁבְּמָקוֹם אַחֵר מְבֹאָר דְּרֵאשִׁית הַהִתְחַלְּקוּת הִיא בִּבְחִינַת הַמּוֹחִין כוּ',
Now, this statement does not contradict the concept, explained elsewhere, that division begins on the level of intellect,
וּכְמוֹ שֶׁכָּתוּב בְּתוֹרָה אוֹר סוֹף דִּבּוּר הַמַּתְחִיל וְקִבֵּל הַיְּהוּדִים בְּעִנְיַן וַיִּחַן יִשְׂרָאֵל כֻּלָּם כְּאִישׁ אֶחָד,
as stated in Torah Or, towards the end of the discourse entitled Vekibeil HaYehudim,10 on the phrase,11 “And Israel encamped.” The singular form of the verb implies that they encamped all together, “as one man.”12
שֶׁזֶּהוּ דַוְקָא מִצַּד הָרָצוֹן פָּשׁוּט שֶׁלְּמַעְלָה מֵהַטַּעַם וָדַעַת,
That source explains that the Jews’ unity at that time, in preparation for the Giving of the Torah, resulted from their expression of their simple will that transcends reason, i.e., the undefined desire for G‑dliness that lies at the core of a Jew’s soul.However, that was a unique state. The revelation of this quality was necessary
כִּי בְּמוֹחִין יֵשׁ הִתְחַלְּקוּת,
because divisions exists on the level of intellect,
שֶׁאֵין דֵּעוֹתֵיהֶן שָׁווֹת,
a) as the Talmud13 comments: “The minds of all are not the same.”
שֶׁכָּל אֶחָד וְאֶחָד מִתְחַלֵּק זֶה מִזֶּה מִצַּד הַשָּׂגַת שִׂכְלוֹ וּבִינָתוֹ וְדַעְתּוֹ.
Each person is different from every other, insofar as their powers of intellect, understanding, and knowledge are concerned.
וְגַם
b) Furthermore — it is seemingly logical that intellect is associated with division, because
כָּל עִנְיַן הַמּוֹחִין הוּא לְהַגְבִּיל כָּל דָּבָר,
the fundamental nature of intellect is to limit and define every entity;
שֶׁעַל יְדֵי זֶה תּוֹפֵס אֶת הָעִנְיָן שִׂכְלִי,
this enables it to be grasped intellectually.
כִּי כָּל תְּפִיסָא הוּא עַל יְדֵי שֶׁתּוֹפֵס בְּהַו' קְצָווֹת שֶׁל הַדָּבָר,
In a physical sense, an object can be grasped only when there are six spatial points of reference — the four compass directions, up, and down — to hold.
וּכְמוֹ כֵן כָּל עִנְיָן שֶׁנִּתְפָּס בְּשֵׂכֶל הוּא
Similarly, for a concept to be grasped by the intellect, it must be defined,
לְפִי שֶׁהַשֵּׂכֶל מַגְבִּיל אֶת הָעִנְיָן כוּ'.
for it is the intellect that limits and thus defines all concepts.
וְגַם כָּל עִנְיַן הַשֵּׂכֶל הוּא לְחַלֵּק וּלְפָרֵד כָּל דָּבָר לְרִבּוּי פְּרָטִים דַּוְקָא כוּ'.
c) In addition, the primary function of intellect is to analyze any given matter, breaking it down into all its detailed components.
אִם כֵּן הֲרֵי הַמּוֹחִין הֵם בִּבְחִינַת הִתְחַלְּקוּת דַּוְקָא כוּ'.
Thus, it appears that intellect is characterized by division.
Nevertheless, this does not contradict the statements at the beginning of the chapter that Chochmah is characterized by unity. The resolution is that
הִנֵּה כָּל זֶה עִקָּרוֹ בְּמוֹחַ הַבִּינָה,
the potential for division exists primarily within the power of Binah,
שֶׁהוּא בְּחִינַת הַשָּׂגָה וַהֲבָנָה בִּבְחִינַת תְּפִיסָא בְּשֵׂכֶל מַמָּשׁ,
which represents the dimension of understanding and comprehension, grasping a concept intellectually.
As mentioned above, Chochmah involves a person being absorbed in the idea he has conceived, stepping beyond his previous understanding and reaching out to something new. However, on this level, the person has not fully grasped the idea; yes, he has it, but he lacks words. He can’t explain it to himself, let alone to someone else, as mentioned above.
The process of internalizing an idea is achieved by the power of Binah. Using the potential of Binah, a person takes a concept and analyzes it on the basis of his understanding. In doing so, he reveals a particular dimension of the new concept that can then be further broken down and evaluated. In this way, he “gets a handle on the idea” and integrates it within the context of his previous understanding. If Chochmah can be compared to the initial drop of sperm which a father contributes, Binah represents the process of gestation where the fetus develops, each of its limbs and organs growing into a significant and functioning entity.
שֶׁאָז בָּא הַדָּבָר בְּרִבּוּי הִתְחַלְּקוּת דַּוְקָא כוּ'.
Through this potential, a concept is broken down into many individual parts.
אֲבָל בִּבְחִינַת הַחָכְמָה,
In contrast, at the level of Chochmah,
עִם הֱיוֹת שֶׁהוּא גַם כֵּן מְצִיאוּת שֵׂכֶל,
although an idea has already become conceptualized,
מִכָּל מָקוֹם, אֵינוֹ בִּבְחִינַת תְּפִיסָא וְהַשָּׂגָה מַמָּשׁ,
it is not yet entirely grasped or comprehended.
כִּי אִם בִּבְחִינַת נְקֻדָּה כְּלָלִית עֲדַיִן, לְמַעְלָה מִבְּחִינַת הִתְחַלְּקוּת לִפְרָטִים כוּ', כַּיָּדוּעַ וּמְבֹאָר בְּמָקוֹם אַחֵר.
Rather, as is known from other sources,14 it is perceived as a general point without division and organization into components. Thus, the potential of Binah to analyze and divide a concept into its particulars is not a contradiction to the unity engendered by Chochmah.
וְעוֹד זֹאת,
Furthermore, the division brought about through Binah is influenced by Chochmah and results in unity.
The point that the Rebbe Rashab mentions here is developed further in the following chapters. He is using the functioning of man’s potentials of Chochmah and Binah to understand the interrelation of the Sefiros in the spiritual realms. As stated above, Binah enables the analysis of a concept and facilitates it being broken into particular aspects so that it can be comprehended. However, Chochmah is also fundamental to this process of analysis, for it is the germ of the concept grasped through Chochmah that serves as a guiding light throughout the process of analysis and ensures that the person does not veer off course.
דִּבְחִינַת הִתְחַלְּקוּת הַזֹּאת דְּחָכְמָה וְשֵׂכֶל, הֲרֵי תַּכְלִיתָהּ הוּא הַהִתְכַּלְלוּת דַּוְקָא.
The ultimate goal of the above analysis undertaken by Chochmah and intellect is synthesis.
וְכַיָּדוּעַ שֶׁיֵּשׁ ב' מִינֵי הִתְחַלְּקוּת,
As is well known — and as will be explained in the coming chapters — in general, there are two types of division.15
הָא', בְּחִינַת הַהִתְחַלְּקוּת שֶׁגּוֹרֵם לַעֲשׂוֹת הַפֵּרוּד דַּוְקָא,
The first is a division which causes separation,
וּכְמוֹ הִתְחַלְּקוּת הַכֹּחוֹת עַצְמִיִּים,
e.g.,16 the division of the essential soul powers from each other. In the essence of the soul, exists the potential for all the different powers the soul possesses, intellect, emotion, movement, and the like. As these powers emerge,
שֶׁהֵן מְחֻלָּקִים בְּעֶצֶם זֶה מִזֶּה,
they are, in their essence, different from each other,
עַד שֶׁאֵין לָהֶם קִשּׁוּר וְחִבּוּר וְהִתְכַּלְלוּת זֶה מִזֶּה,
to the extent that there is no bond, connection, or point of unity between them.
וּכְמוֹ כֹּחַ הַחֶסֶד הָעַצְמִי וְכֹחַ הַגְּבוּרָה הָעַצְמִי הֵם בִּבְחִינַת תַּכְלִית הַפֵּרוּדוְהַהִתְחַלְּקוּת זֶה מִזֶּה כוּ',
For example, the qualities of Chessed and Gevurah are in essence absolutely separate and distinct from each other.
וְאִם יִתְגַּלּוּ הַכֹּחוֹת כְּמוֹ שֶׁהֵן, לֹא יִסְבְּלוּ זֶה אֶת זֶה כְּלָל,
If they would be revealed in their essence, they could not tolerate each other,
כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר.
as explained in other sources.17
וְזֶהוּ עִנְיַן סְפִירוֹת דְּתֹהוּ לְמַעְלָה,
This concept is exemplified by the Sefiros of Tohu in the higher realms.
שֶׁנִּתְגַּלּוּ הַסְּפִירוֹת כְּמוֹ שֶׁהֵן בִּפְשִׁיטוּתָן בִּבְחִינַת עֲקֻדִּים,
In that realm, the Sefiros were revealed in their simple state, as they exist on the level of Akudim.
On the level of Akudim, the Sefiros exist as simple, undeveloped potentials. In the realm of Tohu, these potentials come into expression in their simple state.
וְלָכֵן הָיוּ בִּבְחִינַת הֲפָכִים וּמְנַגְּדִים זֶה לָזֶה לְגַמְרֵי כוּ',
Therefore, they were opposed to each other, and in conflict.
כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר.
as explained in other sources.15
וְאֹפֶן הַב' הוּא הַהִתְחַלְּקוּת שֶׁגּוֹרֵם הַהִתְכַּלְלוּת דַּוְקָא.
The second type of division is one which leads to synthesis.
וְהַיְנוּ כְּשֶׁמְּחַלְּקִים וּמַפְרִידִים דָּבָר א' לְרִבּוּי פְּרָטִים,
This occurs when a single entity is broken down into many different components.
כִּי שְׁנֵי דְבָרִים שֶׁהֵם מְחֻלָּקִים, הַהִתְחַלְּקוּת בָּהֶם הוּא סִבַּת הַפֵּרוּד כְּנִזְכָּר לְעֵיל,
When two things are in essence different, their differences are the reason for the division that later results, as mentioned above.
אֲבָל דָּבָר א' כְּשֶׁמְּחַלְּקִים אוֹתוֹ לְרִבּוּי פְּרָטִים,
However, when one single entity is divided into many particular factors,
הַהִתְחַלְּקוּת הַזֹּאת הוּא סִבַּת הָאַחְדּוּת דַּוְקָא.
such division is a reason for unity.
The function of Binah is to analyze and break into particulars the germ of a concept conceived by Chochmah. Thus, Binah involves taking a single idea and breaking it into its component parts. However, throughout the entire process of analysis, Binah is guided by the light of Chochmah. Accordingly, the particular dimensions of the idea are not seen as disparate points but rather come together, enabling the person to conceive of the idea as a single whole. All its particulars shed light on the fundamental concept.
To refer back to the analogy of the conception of a child: The seminal drop of Chochmah is developed by Binah in a process similar to gestation. Ultimately, what emerges is a complete organism that is a unified entity. The different limbs and organs complement each other. These concepts are developed further in the coming chapters.
קִצּוּר.
Summary:
מִדְיָן מְנַגֵּד לִסְפִירַת הַחָכְמָה דְּעִנְיָנָהּ בִּטּוּל וְהִתְכַּלְלוּת.
Midian opposes the Sefirah of Chochmah, which is characterized by bittul and synthesis.
הִתְחַלְּקוּת דְּמוֹחִין עִקָּרָהּ בְּבִינָה
True, there is division in the realm of intellect. However, that division is primarily a function of Binah,
וְגוֹרֶמֶת הִתְכַּלְלוּת.
and, ultimately, leads to synthesis.
In general, there are two types of division: one that recognizes an entity’s distinctness in its very source,
דְּכֹחוֹת הָעַצְמִיִּים - גּוֹרֶמֶת פֵּרוּד.
For example,16 even as the essential powers exist in their source of the soul, they are separate entities. Therefore, as they emerge from a pre-conscious to a conscious state,the distinction between them causes division.
וְדֻגְמָתָהּ בִּסְפִירוֹת דְּתֹהוּ.
This concept is exemplified by the Sefiros of Tohu.
By contrast, there is an approach to division that leads to a more inclusive unity. For example, Chochmah sees a concept as a single, integral whole. Even though it is broken down into details through a process of analysis, the division into the particular elements does not bring about fragmentation, but rather heightens the awareness of the integrity and singularity of the whole.
