In the previous chapter, the Rebbe Rashab developed the concept that division can lead to a more inclusive unity. The expression of the different and opposite natures of various entities can enable them to come together not only by transcending their individual identities, but by seeing those identities as complementing each other.

In the present chapter, he develops that theme by explaining the interrelationship between the powers of Chochmah and Binah, how they are different in nature, yet operate in synergy.

וְהִנֵּה כֵּן הוּא בְּהַהִתְחַלְּקוּת שֶׁבְּחָכְמָה,

The principle explained above also applies to the division Chochmah brings about.

שֶׁהוּא מַה שֶּׁעוֹשֶׂה הַהִתְחַלְּקוּת בְּכָל דָּבָר מֻשְׂכָּל,

As Chochmah functions within Binah, it breaks down every concept into details.

שֶׁבִּתְחִלַּת הִתְגַּלּוּתוֹ הוּא כִּנְקֻדָּה כְּלָלִית בְּלִי שׁוּם הִתְחַלְּקוּת פְּרָטִים

As a concept first appears — as a lightning flash of Chochmah — it resembles an undifferentiated seminal “point” without details

(וּמִמֵּילָא הוּא הָפְכִּי מֵעִנְיָן מֻשְׂכָּל אַחֵר,

(and hence, appears in opposition to another concept

שֶׁנִּרְאֶה לְהֵפֶךְ מִדָּבָר מֻשְׂכָּל זֶה כוּ',)

that seems to contradict it).

וְעַל יְדֵי כֹּחַ הַחָכְמָה וְהַשֵּׂכֶל

However, the powers of Chochmah and intellect, specifically, the power of Binah,

הֲרֵי הוּא מְחַלֵּק אֶת הַדָּבָר מֻשְׂכָּל לְרִבּוּי חֲלָקִים וּפְרָטִים שֶׁבּוֹ,

break down the concept into its many components and details,

גַּם בְּכַמָּה דְּבָרִים הָפְכִּים וּמְנַגְּדִים,

including even propositions that are antithetical and contradictory,

וּכְמוֹ שֶׁנִּתְבָּאֵר לְעֵיל

for, as previously explained,

שֶׁמִּצַּד הָעַצְמוּת יֵשׁ בְּכָל דָּבָר הִתְכַּלְלוּת הִפּוּכוֹ,

because they are rooted in the essence, every entity contains its antithesis within itself.

וּכְמוֹ כֵן בְּכָל עִנְיָן שִׂכְלִי בְּהֶכְרַח שֶׁיִּהְיֶה בּוֹ כַּמָּה עִנְיָנִים שׁוֹנִים וְהָפְכִּים זֶה מִזֶּה,

Similarly, every intellectual concept necessarily includes many different and even contradictory elements.

וּכְשֶׁמְּחַלֵּק אֶת הַשֵּׂכֶל בְּטוֹב בְּהַפְּרָטִים שֶׁבּוֹ,

When a concept is thoroughly broken down and divided into its component parts,

בְּהֶכְרַח שֶׁיָּבוֹא כָּל עִנְיָן שִׂכְלִי בִּפְרָט

each part will inevitably express itself

בְּכַמָּה תְּנוּעוֹת שׁוֹנוֹת בְּעִנְיָנִים שׁוֹנִים זֶה מִזֶּה,

in directions and manners which differ from another.

אֶלָּא שֶׁיֵּשׁ טַעַם וְשֵׂכֶל וּסְבָרָא לְכָל אֶחָד וְאֶחָד,

However, there is a reason, justification, and logic behind each of the contradictory aspects.

אוֹ שֶׁזֶּה הַטַּעַם וְהַשֵּׂכֶל הָאֶחָד מְחַיֵּב הַדָּבָר וְהִפּוּכוֹ,

Alternatively, the same reason and logic may sometimes be responsible for both a particular concept and its antithesis.

The classic example given in Chassidus to illustrate this concept is the comparison between the rationale given by G‑d for bringing the Flood1 — “Every impulse of [man’s] heart is only evil all the time” — and that given by Him when promising never to bring a second Flood2 — “for the impulse of man’s heart is evil from his youth.” The same explanation for bringing the Flood was used as a rationale for G‑d to be merciful and refrain from bringing such severe retribution.

שֶׁאָז אֵינָם מְנַגְּדִים זֶה לָזֶה,

When such a process of division and synthesis occurs, they are not actually contradictory;

אַדְּרַבָּה, הֵם מְחַזְּקִים וּמְסַיְּעִים זֶה לָזֶה כוּ'.

on the contrary, they strengthen and aid each other.

To refer to the above example: The fact that man is constantly being swayed by evil impulses is a cause for Divine retribution. On the other hand, the challenges man undergoes because of these constant impulses can be considered a reason for Divine mercy. In truth, both responses — judgment and mercy — are appropriate. Each one plays a complementary role in the manner with which G‑d relates to man.

וְעַל יְדֵי זֶה דַוְקָא נִתְפָּס אֶצְלוֹ הָעִנְיָן בְּטוֹב מְאֹד

It is only through this process that an idea can be clearly and thoroughly grasped

(זֵייעֶר רֵיין אוּן קְלָאר,)

(in a pure and clear form)

וְתוֹפֵס אוֹתוֹ מִכָּל צַד וּפִנָּה שֶׁבּוֹ כוּ'.

and comprehended from each of its standpoints and dimensions.

וּמִמֵּילָא יָכוֹל לְהִתְחַבֵּר וּלְהִתְכַּלֵּל עִם דָּבָר מֻשְׂכָּל אַחֵר,

Hence, it can be joined and synthesized with another concept,

שֶׁאֵינָם הָפְכִּים זֶה מִזֶּה,

for they are not contradictory.

אַדְּרַבָּה, מְסַיְּעִים זֶה לָזֶה כוּ'.

On the contrary, they complement and reinforce each other.

Not only does the analytical process of intellect bring about a full comprehension of an individual concept, it also shows how different concepts can be integrated with each other to arrive at a more complete picture.

This concept can be illustrated by comparing the mode of study reflected in the Talmud Bavli to that of the Talmud Yerushalmi.3In the Talmud Yerushalmi, concepts are presented in a logical sequence, one being derived from the other or related to it in an obvious manner. In the Talmud Bavli, by contrast, when a concept is presented, it is often challenged by questions, objections, and extensive dialectical debate. The proliferation of differences of opinion and controversies in the Talmud Bavli led our Sages4 to consider the verse,5 “He has made me dwell in darkness,” as a description of the Bavli’s mode of study. Nevertheless, it is precisely through this process of analytical study that halachah, Torah Law, is clarified. Indeed, because of the advantage of this approach when there is a difference of opinion between a ruling of the Talmud Bavli and the Talmud Yerushalmi, the halachah follows the Talmud Bavli.

וְהַכֹּחַ הַזֶּה בְּמוֹחִין לְחַלֵּק כָּל דָּבָר לְרִבּוּי חֲלָקִים

This potential within intellect to dissect any concept into its many components,

בְּאֹפֶן שֶׁיִּתְאַחֲדוּ וְיִתְחַבְּרוּ יַחַד כַּמָּה הֲפָכִים,

in a manner that enablesvarious — apparently opposite — ideas to be unified and joined,

זֶהוּ מִצַּד הַבִּטּוּל שֶׁבָּהֶם.

stems from its quality of bittul.

As explained previously, the objectivity which characterizes intellect as a whole can be identified as bittul, for it requires a personto step beyond his own subjectivity and see the idea as it is. In particular, this is true of the attribute of Chochmah, which enables a person to step beyond his own conceptual framework and become one with a new idea.

וְעַל דֶּרֶךְ מַאֲמַר רַזַ"ל

In this spirit our Sages counseled,6

לְעוֹלָם יְהֵא אָדָם רַךְ כְּקָנֶה וְאַל יְהֵא קָשֶׁה כְּאֶרֶז,

“A person should always be pliant like a reed, and not firm like a cedar.”

דְּדָבָר הַקָּשֶׁה, מִצַּד הָעֲבִיּוּת וְהַיֵּשׁוּת שֶׁבּוֹ,

The implication is that when something is firm, its coarseness and yeshus

אֵין בּוֹ נְטִיָּה לְשׁוּם צַד,

do not permit it to bend in any direction.

אֲבָל דָּבָר הָרַךְ, מִצַּד הָרַכּוּת שֶׁבּוֹ בְּעֶצֶם,

By contrast, when something is soft, its inherent pliability

יָכוֹל לִנְטוֹת לְכָל צַד כוּ'.

allows it to bend in all directions.

וּבְדֻגְמָא כָּזֹאת יוּבַן בִּבְחִינַת הַמּוֹחִין,

The same applies to intellect;

שֶׁמִּצַּד הַבִּטּוּל שֶׁבָּהֶם

because it possesses the quality of bittul,

הֲרֵי הֵם מְחַלְּקִים כָּל דָּבָר מֻשְׂכָּל

it analyzes each concept

וְכָל גִּלּוּי אוֹר לְרִבּוּי חֲלָקִים וּפְרָטִים רַבִּים,

and every revelation of light into many particular parts and details.

שֶׁהוּא עִנְיַן הַנְּטִיָּה לְכָל צַד,

This reflects an inner flexibility within intellect that enables it to bend in any direction,

גַּם בְּחִלּוּקִים הָפְכִּים זֶה מִזֶּה,

even those that are opposite.

When one impartially views all the different aspects of a concept, he is not locked in to a given approach. On the contrary, his objectivity enables him to see all the different perspectives, even those that are opposite, and to form a balanced view that encompasses all of them without any personal favoritism.

וְעַל יְדֵי זֶה מִתְכַּלְלִים וּמִתְחַבְּרִים כָּל הַהֲפָכִים לִהְיוֹת אֶחָד כוּ'.

Through this process, all seemingly antithetical perspectives are included and joined into a single entity.

וְיָדוּעַ שֶׁזֶּהוּ אֲמִתִּית הַהִתְכַּלְלוּת וְהַהִתְאַחְדּוּת

As is well-known, this is the ultimate expression of synthesis and unity:

כַּאֲשֶׁר רִבּוּי פְּרָטִים מִתְאַחֲדִים זֶה עִם זֶה וּמְסַיְּעִים זֶה לָזֶה,

When many different parts fuse into one, reinforcing each other

עַד מִבְּלִי אֲשֶׁר יִמָּצֵא רֹאשׁ וְסוֹף כוּ',

to the point where they form a unified whole in which the beginning and the end cannot be discerned.

שֶׁהֲרֵי הֵם מְסַיְּעִים זֶה לָזֶה,

Even the seemingly antithetical dimensions of a concept reinforce each other;

שֶׁזֶּהוּ מַה שֶּׁמְּקַבְּלִים זֶה מִזֶּה,

they all interrelate and receive from each other, leading to synergistic benefits.

שֶׁהָעִנְיָן הָא' מַכְרִיחַ אֶת הַשֵּׁנִי כוּ',

Each element shows the necessity for the other.

וְהוּא אֲמִתִּית הָאַחְדּוּת,

This is true unity,

שֶׁאֵין כַּאן הֲפָכִים כְּלָל כוּ'.

a state in which no opposition exists at all.

וְלָזֹאת הִתְאַחְדּוּת זֹאת הוּא הַרְבֵּה יוֹתֵר

Accordingly, at this level, the unity is much greater

מֵהִתְאַחְדּוּת הַכֹּחוֹת כְּמוֹ שֶׁהֵן כְּלוּלִים בְּהָעֶצֶם,

than the oneness of the powers as they are incorporated within the essence of the soul — this reflects the level of kochos kilulim benefesh explained in the previous chapter.

שֶׁהַהִתְכַּלְלוּת בָּהֶם הוּא מִפְּנֵי שֶׁאֵינָם נִכָּרִים בִּמְצִיאוּת,

At that level, the oneness that prevails among the powers exists merely because they are not yet individually discernible. All that is felt is the essence of the soul. Because of the strength of its revelation, the identity of its specific powers has yet to become evident. Thus, there is no conflict between these powers even though some are opposite in nature.

אֲבָל בְּעֶצֶם אֵין לָהֶם שׁוּם הִתְאַחְדּוּת וְהִתְחַבְּרוּת זֶה עִם זֶה,

However, fundamentally, there is no unity and synthesis between these powers;

אַדְּרַבָּה,הֵם הָפְכִּים זֶה מִזֶּה,

on the contrary, they are opposite in nature,

וְאִם יִתְגַּלּוּ יִהְיוּ מְנַגְּדִים זֶה לָזֶה כוּ' כְּנִזְכָּר לְעֵיל.

and should they be revealed, they would oppose each other, as explained above.

As explained in the previous chapter, in their initial expression, the different powers are distinct, each one manifesting its own individual nature. The possibility for the interrelation among the powers stems from the manner in which the mind controls their expression.

אֲבָל בְּכַאן הֵם מִתְאַחֲדִים זֶה עִם זֶה,

However, in this instance, through the process of the intellect first separating, then fusing the different dimensions of each power, they unite with each other

עַד שֶׁאֵין כַּאן הֲפָכִים וּמְנַגְּדִים כְּלָל,

to the point where they cease to be opposed,

אַדְּרַבָּה, הֵם מְחַזְּקִים וּמְסַיְּעִים זֶה לָזֶה.

but rather strengthen and aid each other.

הֲרֵי שֶׁבְּכַאן הוּא הָאַחְדּוּת הָאֲמִתִּית כוּ'.

This, then, is true unity.

וְנִמְצָא דְּהַהִתְחַלְּקוּת שֶׁמִּצַּד הַמּוֹחִין הוּא דַוְקָא הַגּוֹרֵם הַהִתְכַּלְלוּת הָאֲמִתִּית כוּ'.

Thus, it is specifically the division brought about by the intellect that precipitates genuine synthesis.

The Rebbe Rashab stated that in the interplay of every individual person’s soul powers, true unity among them is established through the mind showing how the different powers can complement each other, illustrating this concept by showing the interrelation of the intellectual powers. He now begins to explain how the same concept can apply to developing unity in a community.

וְכֵן מַה שֶּׁמִּצַּד הַמּוֹחִין

In a similar manner, from the standpoint of intellect,

מַה שֶּׁאֵין דֵּעוֹתֵיהֶן שָׁווֹת,

although “the minds of all are not the same,”7and every person’s mind works in a subjective manner,

הֲרֵי בִּקְדֻשָּׁה הוּא שֶׁמִּתְאַחֲדִין זֶה עִם זֶה,כְּמוֹ שֶׁיִּתְבָּאֵר.

within the realm of holiness, this leads to one uniting with the other, as will be explained.

אִם כֵּן אַדְּרַבָּה,

Hence, on the contrary,

יֵשׁ בְּזֶה יִתְרוֹן מַעֲלָה,

there is a superior dimension when

מַה שֶּׁרִבּוּי פְּרָטִים מִתְאַחֲדִים וְנַעֲשִׂים דָּבָר אֶחָד כוּ'.

many different elements are united and fused into a single entity.

This concept can also apply in a cosmic sense;

וְהוּא עִנְיַן הַיִּחוּד דְּשֵׁם הוי',

as reflected in the unity of the name Havayah.

שֶׁיִּתְאַחֲדוּ הָרִבּוּי פְּרָטִים לִהְיוֹת אֶחָד מַמָּשׁ כוּ',

In that instance as well, G‑d’s essential unity causes many particular entities to join together to actually become one,

כְּנִזְכָּר לְעֵיל וּכְמוֹ שֶׁיִּתְבָּאֵר.

as has been mentioned above,8 and as will be explained below.9

קִצּוּר.

Summary:

הִתְחַלְּקוּת דְּמוֹחִין גּוֹרֶמֶת הִתְכַּלְלוּת

The distinctions intellect develops lead to synthesis

וּבָאָה מִצַּד הַבִּטּוּל.

and result from bittul.

אֲמִתַּת הַהִתְכַּלְלוּת כְּשֶׁהַפְּרָטִים אֵינָם מְנַגְּדִים

True unity is achieved when the details are not in opposition

וְאַדְּרַבָּה מְסַיְּעִים זֶה לָזֶה.

but aid one another.

This concept applies in the functioning of our intellectual powers. Binah brings out the details that exist in the initial conceptual flash of Chochmah. However, the different particulars enable a more complete and integrated conception of the idea.

The Rebbe Rashab then explains that the same concept can apply in relationships between people and, in a cosmic sense, with regard to the revelation of G‑d’s unity in the world at large.