The previous chapter began explaining the letters of G‑d’s name Havayah and focused on the first letter of that name, the yud. The yud, identified with the power of Chochmah, refers to the initial stage in the process of transferring light and effluence from a higher realm to a lower realm.
In the present chapter, the Rebbe Rashab continues to develop the explanation of the power of Chochmah. Since Chochmah is an intellectual power, the Rebbe Rashab explains the workings of that sefirah within the context of the comprehension and transmission of an intellectual concept.
וְהִנֵּה בִּבְחִינַת הִתְגַּלּוּת דִּנְקֻדָּה דְיוּ"ד יֵשׁ בָּהּ ב' מַדְרֵיגוֹת,
The initial process through which an intellectual concept comes into revelation from the simple and transcendent levels above Chochmah and is drawn down within the point of the yud, identified with the Sefirah of Chochmah, involves two stages:
הָא' כְּמוֹ שֶׁהוּא בִּבְחִינַת צִמְצוּם וְהֶעְלֵם בְּעַצְמוֹ עֲדַיִן
In the first, the concept is still constrained and concealed within itself
שֶׁהוּא מַה שֶּׁלֹּא יוּכַל לָבוֹא בְּהִתְפַּשְּׁטוּת הַשָּׂגָה לְאוֹרֶךְ וְרוֹחַב כְּפִי הַצָּרִיךְ לַמְקַבְּלִים.
i.e., at this stage, it cannot be developed and expanded into a form that enables it to be understood with the length or breadth necessary for it to be grasped by the recipients.
דְּהַהִתְגַּלּוּת הוּא רַק כִּנְקֻדָּה לְבָד הַמַּבְרִיק בְּמוֹחוֹ
The revelation at this stage is merely an undeveloped point which flashes in one’s mind
וְאֵינָהּ בְּחִינַת תְּפִיסָא בְּאוֹתִיּוֹת
that has yet to be crystallized into letters or words
שֶׁתּוּכַל לָבוֹא לִידֵי הַשָּׂגָה וַהֲבָנָה בְּאוֹרֶךְ וְרוֹחַב כוּ'.
that would enable it to be grasped and understood in its length and breadth.1
וְיוּבַן זֶה מִמַּה שֶּׁנִּרְאֶה בְּחוּשׁ בְּבַעַל שֵׂכֶל גָּדוֹל
This concept can be understood from the example of a man of great intellectual power.
שֶׁנּוֹבְעִים אֶצְלוֹ תָּמִיד הַמְצָאוֹת שִׂכְלִיִּים חֲדָשִׁים וַעֲמוּקִים בְּיוֹתֵר
Original and very profound insights continually arise in his mind.
שֶׁאִי אֶפְשָׁר לוֹ לְגַלּוֹתָם וּלְהַסְבִּירָם לַמְקַבְּלִים שֶׁיּוּתְפַּס בְּהַשָּׂגָה מַמָּשׁ.
However, he cannot reveal or explain them in a way that others could actually comprehend.
וְהַיְנוּ מִפְּנֵי שֶׁהֲגַם שֶׁמְּאִירִים אֶצְלוֹ בְּגִילּוּי לְעַצְמוֹ
Although these ideas shine clearly in his own mind,
מִכָּל מָקוֹם אֵינוֹ בִּבְחִינַת הִתְיַישְּׁבוּת וּתְפִיסָא בִּכְלֵי מוֹחוֹ
nevertheless, they are not settled or grasped even within the intellectual faculties of his mind;
כִּי אִם מְרַחֵף לְבָד,
instead, they merely hover above them,
וּכְמוֹ בָּרָק הַמַּבְרִיק לְבָד
like an elusive lightning flash.
וְאֵין הָעִנְיָן מוּגְבָּל וּמְצוּיָּר אֶצְלוֹ עֲדַיִן בְּצִיּוּר נְקֻדָּה מוּגְבֶּלֶת.
The concepts are not yet defined and envisioned by him even in the form of a defined point.
At the outset — and in the summary — the Rebbe Rashab mentions two aspects of the point of Chochmah: one for the person himself, in his initial stage of conception, and the second, as he grasps the concept on the level of Chochmah. The first level is not a defined point. It is called a point only in relation to the simple form of the concept before it shines forth in a person’s mind.
וּלְעַצְמוֹ זֶה מַסְפִּיק
For himself, this degree of comprehension is sufficient;
שֶׁיּוֹדֵעַ אֶת הָעִנְיָן בְּשִׂכְלוֹ
he knows the concept in his own mind
וְנִקְרָא גִילּוּי לְגַבּוֹ,
and it could be said that it is revealed to him. Although the person cannot put the idea into words, he senses that he knows it.
אֲבָל לְזוּלָתוֹ לֹא יוּכַל לָבוֹא לִידֵי גִילּוּי
However, in its present state, the concept cannot be revealed to others
כִּי אִם כַּאֲשֶׁר בָּא בְּצִיּוּר נְקֻדָּה מוּגְבֶּלֶת בִּבְחִינַת תְּפִיסָא
unless it first takes the form of a defined “point” which can be grasped. As will be explained below, the defined point refers to the lower levels of Chochmah.
In the lengthy parenthetic statement to follow, the Rebbe Rashab clarifies the difference between the meaning of the term “grasped” as used vis-à-vis the powers of Chochmah and Binah respectively.
(הַיְנוּ מַה שֶּׁנִּקְרָא תְּפִיסָא לְגַבֵּי חָכְמָה
(When the previous explanation in this chapter referred to “grasping,” the intent was “grasping” a concept within the context of the power of Chochmah.
שֶׁאֵין זֶה כְּמוֹ עִנְיַן הַתְּפִיסָא דְבִינָה.
This is drastically different from the manner in which the power of Binah grasps a concept.
דִּתְפִיסָא דְבִינָה הוּא
When a concept is grasped through the power of Binah,
שֶׁנִּתְפָּס הַדָּבָר בְּהַשָּׂגָה בְּרִיבּוּי פְּרָטִים
the idea is grasped and comprehended in manifold detail,
וְכָל פְּרָט הוּא מוּגְבָּל לְעַצְמוֹ כוּ',
each detail being individually defined.2
מַה שֶּׁאֵין כֵּן תְּפִיסָא דְחָכְמָה הוּא
By contrast, when a concept is grasped with the power of Chochmah
שֶׁנִּתְפָּס הַדָּבָר בִּנְקֻדָּה כְלָלִית עֲדַיִן,
the matter is merely grasped as an encompassing point,
שֶׁכָּל הָעִנְיָן שִׂכְלִי נִתְפָּס בִּנְקֻדָּה א'.
one that includes the concept as one comprehensive point.
וּמִמֵּילָא מֵאִיר בָּהּ הָאוֹר בְּיוֹתֵר,
Accordingly, Chochmah is characterized by greater light.
וּכְמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר
As explained elsewhere,3
דִּבְהִתְגַּלּוּת רִיבּוּי הַפְּרָטִים מִתְעַלֵּם הָאוֹר
when the many particulars of a concept are revealed, the original light is obscured,
וּבִהְיוֹתוֹ עֲדַיִן בִּבְחִינַת נְקֻדָּה
whereas when it still exists only as a point,
מֵאִיר בּוֹ דַּקּוּת אוֹר הַמּוּשְׂכָּל כוּ',
the subtle light of the idea shines within it.
As mentioned above, Chochmah is the first stage in the transmission of effluence from a loftier level where it is undefined. At that loftier level, the light of the effluence is more powerful. Chochmah is a medium through which that light can come into a defined realm.
The Rebbe Rashab is using the process of conceptualizing an intellectual idea as an analogy for us to understand the spiritual concepts described, for a similar process is involved in conceiving an abstract idea. Fundamentally, the idea exists in a simple state above the person’s understanding. Chochmah brings the idea from that state to a point where a person can begin to comprehend it.
וְלָכֵן
Therefore, because Chochmah is a transitional level, even when a concept can be considered as defined and limited vis-à-vis Chochmah,
אֵינוֹ מוּגְבָּל עֲדַיִן כְּמוֹ הַהַשָּׂגָה.
it is not yet limited in the same way as detailed understanding is. That is achieved through the power of Binah.
The Rebbe Rashab explains the difference between Chochmah and Binah by comparing analogies used to describe them.
דְּלָכֵן נִקְרֵאת חָכְמָה מַיִם וּבִינָה רָקִיעַ,
Due to the abstract manner in which it operates, Chochmah is therefore called4 “water,” while Binah is called “a firmament.”
דְּמַייָּא נַיְידִי וְיוּכַל לָבוֹא בְּכַמָּה אוֹפַנִּים כוּ'
Water, being fluid,5 can take on many forms.
The fact that an entity is not defined and can take on many forms indicates that it shares a closer relationship with the fundamental simplicity of G‑d’s light. In this way, water serves as an analogy for the power of Chochmah, which is also fundamentally undefined.
וּכְמוֹ טִיפַּת הָאָב שֶׁיּוּכַל לָבוֹא עֲדַיִן בְּאֵיזֶה צִיּוּר שֶׁיִּהְיֶה
To cite another parallel: a father’s seminal drop contains the genetic code for all the limbs and organs of the body of the child to be born. Nevertheless, the form of the child has not as of yet become entirely defined and is subject to change,
דְּעַד אַרְבָּעִים יוֹם מְהַנִּי תְּפִלָּה לְהִשְׁתַּנּוֹת כוּ'.
as the Talmud6 states: “Until forty days after conception, prayer can effect a change in the gender of the fetus.”
מַה שֶּׁאֵין כֵּן רָקִיעַ הוּא אַגְלִידוּ מַיָּא
In contrast, the firmament is congealed water7
שֶׁעוֹמֵד בְּמָקוֹם א' וּבִלְתִּי מִשְׁתַּנֶּה,
that remains in one place, without undergoing change.
וּכְמוֹ לְאַחַר מ' יוֹם
This can be compared to the stage in gestation after the fortieth day,
שֶׁכְּבָר נִצְטַיֵּיר הַוָּלָד בִּמְעֵי הָאֵם
when the fetus has become formed in the mother’s womb
אִי אֶפְשָׁר לְהִשְׁתַּנּוֹת כוּ'.
andits features can no longer be altered.
וּכְמוֹ כֵן כְּשֶׁבָּא לִידֵי הַשָּׂגָה וַהֲבָנָה בִּתְפִיסָא בִּפְרָטִים
Similarly, when a concept has been understood and grasped comprehensively in all its details,
אָז הוּא בִּבְחִינַת הַגְבָּלָה מַמָּשׁ
at that stage, it has become truly limited and defined
וְלֹא יִשְׁתַּנֶּה מִכְּפִי הַהַשָּׂגָה שֶׁהִשִּׂיג כוּ',
and will not change from the way it has been defined and understood.
אֲבָל כְּמוֹ שֶׁהוּא בִּנְקוּדַּת הַחָכְמָה
However, as an idea still exists in the point of Chochmah,
יוּכַל לָבוֹא בְּכַמָּה אוֹפַנִּים שׁוֹנִים כוּ'.
it can still assume many different forms.
To refer to a similar concept: abstract ideas and formulas can be applied in different fields of thought, some even appearing contradictory to the other. In a similar way, the point of Chochmah can lead to different and even paradoxical concepts.
וְנִמְצָא דִּנְקֻדָּה דְחָכְמָה אֵינָהּ בִּבְחִינַת תְּפִיסָא עֲדַיִן לְגַבֵּי בִּינָה
Thus, the manner in which a concept exists in “the point of Chochmah” cannot be described as having been grasped when compared to the manner in which it is grasped by the power of Binah.
לִהְיוֹת דִּתְפִיסָא דְבִינָה הוּא בִּבְחִינַת הַגְבָּלָה מַמָּשׁ
For when a concept is grasped by the power of Binah, it is actually defined and limited.
וְהַגְבָּלָה זוֹ אֵינָהּ עֲדַיִן בְּכֹחַ הַחָכְמָה כוּ' כְּנִזְכָּר לְעֵיל.
This limitation does not yet exist in the power of Chochmah, as mentioned.
מִכָּל מָקוֹם הַנְקֻדָּה דְחָכְמָה הוּא גַם כֵּן בִּבְחִינַת תְּפִיסָא לְגַבֵּי לְמַעְלָה מִמֶּנָּה.)
Nevertheless, in comparison to the levels above it, however, the “point” of Chochmah can be termed as “grasped.”)
By comparing Chochmah and Binah in the lengthy parenthetic explanation, the Rebbe Rashab has clarified the second and lower level of Chochmah.
וְהַיְנוּ מַה שֶּׁבָּאָה בִּבְחִינַת צִיּוּר שִׂכְלִי כְּפִי אוֹפֶן הַצָּרִיךְ אֶל הַמְקַבְּלִים
Through the power of Chochmah, the concept has already taken on an intellectual form in the manner that is necessary for it to be comprehended by the recipients.
Although at this stage, the recipients will be unable to comprehend it, the teacher has crystallized in his mind the idea that he could communicate to them.
וְהוּא אוֹר שֵׂכֶל שֶׁלְּפִי עֶרֶךְ הַמְקַבְּלִים.
Thus, the point of Chochmah represents a lower rung in comparison to the essence of the idea; it is an intellectual light proportionate to the recipients’ capacities.
מַה שֶּׁאֵין כֵּן הַנְּבִיעָה שִׂכְלִית הַנִּזְכֶּרֶת לְעֵיל
By contrast, the flow of intellect mentioned above, i.e., the initial flash,
שֶׁאֵינוֹ לְפִי עֶרֶךְ הַמְקַבְּלִים כְּלָל כוּ',
is not at all at the level of the recipients.
וְהוּא בְּחִינַת אַיִן דְּחָכְמָה בְּחִינַת פְּלִיאוֹת חָכְמָה
It is the “ayin of Chochmah,” or “the wonders of Chochmah” (pliyos Chochmah),
שֶׁלְּמַעְלָה עֲדַיִן מִבְּחִינַת גִילּוּי בְּהִתְלַבְּשׁוּת בְּמוֹחַ הַחָכְמָה
which is still in a lofty state, above being revealed and enclothed in the mind8 of Chochmah;
כִּי אִם בִּבְחִינַת בָּרָק הַמַּבְרִיק וּמְרַחֵף לְבָד
rather it is like a lightning flash which merely hovers
בִּלְתִּי הִתְיַשְּׁבוּת וְגִילּוּי עֲדַיִן.
without yet being settled or revealed.
אֲבָל בְּחִינַת הַנְקֻדָּה דְחָכְמָה
By contrast, the intellectually defined point of Chochmah
הִיא שֶׁבָּא בִּבְחִינַת גִילּוּי בִּכְלִי מוֹחַ הַחָכְמָה,
is revealed in the mind of Chochmah.
וְאִם הֱיוֹתָהּ נִקְרֵאת אַיִן לְגַבֵּי הַגִילּוּי דְּבִינָה
Although it is called ayin relative to Binah,
מִכָּל מָקוֹם הֲרֵי הִיא גַם כֵּן בִּבְחִינַת גִילּוּי,
nevertheless, it too is revealed
וְהַיְנוּ מַה שֶּׁבָּא בְּצִיּוּר לְפִי הָאוֹפֶן מַה שֶּׁאֶפְשָׁר לְהִתְגַּלּוֹת בְּבִינָה כוּ'.
— insofar as it has become defined in a form that can later be revealed in Binah.
וְהוּא בְּחִינָה הַב' בִּנְקֻדָּה דְחָכְמָה
This level is the second aspect of the point of Chochmah, i.e., the dimension of the point of Chochmah that is relevant to the recipient and can be developed within his frame.
שֶׁהִיא בְּחִינַת נְקֻדָּה שִׂכְלִיִּית בְּגִילּוּי בִּכְלִי מוֹחוֹ לְפִי עֶרֶךְ הַבִּינָה כוּ'.
It is a point of intellectual content that is revealed in the vessels of the mind and is already relative to the power of Binah.
וְהַמַּדְרֵיגָה הָא' הוּא בְּחִינַת הַנְקֻדָּה שֶׁאֵינָהּ בִּבְחִינַת מְצִיאוּת שֵׂכֶל מַמָּשׁ בִּתְפִיסָא בִּכְלִי מוֹחוֹ.
The first level is a point that is not yet an intellectual entity that may be actually grasped by the vessels of the mind to the point that can be thoroughly comprehended.
וְיֵשׁ לוֹמַר דְּעַל זֶה נֶאֱמַר מְאֹד עָמְקוּ מַחְשְׁבוֹתֶיךָ
It may be said that this is referred to in the verse,9 “How very deep are Your thoughts!”
דְּמַחֲשָׁבָה הוּא בְּחִינַת חָכְמָה
“Thought” is Chochmah;
וּמְאֹד עָמְקוּ מַחְשְׁבוֹתֶיךָ הַיְנוּ בְּחִינַת עוֹמֶק הַחָכְמָה בְּחִינַת פְּלִיאַת חָכְמָה
“How very deep are Your thoughts” refers to the depth of Chochmah, the level of “the wonders of Chochmah,”
וְהוּא מַה שֶּׁנּוֹבֵעַ מִבְּחִינַת כֹּחַ הַמַּשְׂכִּיל שֶׁבַּנֶּפֶשׁ בְּחִינַת כֹּחַ חָכְמָה,
which flow from the koach hamaskil, the subconscious source of intelligence that lies deep within the soul, bringing about insights to be grasped by the power of Chochmah.
אֲבָל הוּא בִּבְחִינַת אַיִן וְהֶעְלֵם עֲדַיִן
“The wonders of Chochmah,” though flashing within a person’s mind, are still at the level of ayin and concealment.
וְהוּא בְּחִינַת כֶּתֶר שֶׁבְּחָכְמָה שֶׁלְּמַעְלָה מֵעֶרֶךְ הַשָּׂגַת הַבִּינָה כוּ'.
They can be referred to as the Kesser, “crown,” of Chochmah, that is incomparably beyond the grasp of Binah.
קִצּוּר.
Summary:
ב' מַדְרֵיגוֹת בְּהִתְגַּלּוּת הַנְקֻדָּה:
This chapter focuses on two levels in the revelation of the “point” of Chochmah:
נְבִיעָה שִׂכְלִית כְּבָרָק הַמַּבְרִיק,
The first level is the initial revelation in a person’s mind. When the intellectual idea flows in his mind, itis like a lightning flash, simple, elusive, and undefined, yet grasped within his mind to the extent that he feels he knows it. At this level, he cannot communicate it to others; he cannot even put it into words in his own mind.
צִיּוּר שִׂכְלִי הַנִּתְפָּס בִּנְקֻדָּה כְּלָלִית
The second level of Chochmah is when a concept has been defined with an intellectual form that can be grasped as a general point. It has crystallized in the person's mind and he can begin to develop it. Nevertheless, it is
(מַה שֶּׁאֵין כֵּן בְּבִינָה תְּפִיסָא בִּפְרָטִים.)
(not comparable to Binah, which involves grasping a concept in its details). Thus, the point of Chochmah is an intermediate level, undefined when speaking within the context of the recipients, but defined when speaking about the teacher’s own perception.
