In the preceding chapter, the Rebbe Rashab continued the elucidation of the significance of the yud of G‑d’s name Havayah and the sefirah of Chochmah that it represents.
He clarified that there are three dimensions to Chochmah: the first, its function as it appears as an undefined, elusive flash within the mind of the person conceiving it, and the second, the way it has been crystallized in the person's mind to the extent that he can begin to develop it. The third dimension of Chochmah is represented by the lower protrusion of the yud, which reflects the tendency of Chochmah to descend towards Binah.
In this chapter, the Rebbe Rashab elaborates on the differences in the functioning of Chochmah and Binah and the fact that, despite those differences, they combine to work in synergy, as reflected in a quote from Sefer Yetzirah:1 Havein beChochmah (“Understand through wisdom”) and chacham beBinah (“Become wise through understanding”).
וּבֵיאוּר הָעִנְיָן מְבוֹאָר בְּמָקוֹם אַחֵר
A more elaborate explanation of the quote from Sefer Yetzirah is clarified elsewhere.2
The Rebbe Rashab will explain havein beChochmah and chacham beBinah, i.e., the interrelation between these two powers, in chs. 25 and 26. However, in order to understand the uniqueness of their interrelation, in this chapter, he explains their distinction one from the other.
לִהְיוֹת דְּחָכְמָה וּבִינָה יֵשׁ לָהֶם ב' מְקוֹרִים מְיוּחָדִים
Chochmah and Binah have two distinct sources,
וְאֵינָם תְּלוּיִים זֶה בָּזֶה.
and are independent of each other.
דַּהֲגַם שֶׁאָנוּ רוֹאִים שֶׁיֵּשׁ יִחוּד וְחִיבּוּר לְחָכְמָה וּבִינָה זֶה עִם זֶה
True, we see that there is a connection and relationship between these two powers.
וּכְמוֹ הַנְקֻדָּה דְּחָכְמָה שֶׁבָּאָה לִידֵי הַשָּׂגָה דְבִינָה
Thus, the seminal point of Chochmah is ultimately comprehended through Binah,
וְאִי אֶפְשָׁר לִהְיוֹת הַשָּׂגָה דְבִינָה בְּלִי נְקוּדַּת הַחָכְמָה,
and similarly, the comprehension attained by Binah could not be attained without the point of Chochmah.
וּכְמוֹ שֶׁאִי אֶפְשָׁר לִהְיוֹת נָהָר בְּלִי מַעְיָן
Metaphorically speaking, just as a river cannot exist without a wellspring as its source,
וּכְמוֹ כֵן כָּל מַעְיָן נַעֲשֶׂה מִמֶּנּוּ נָהָר בְּהִתְפַּשְּׁטוּת כוּ',
and, similarly, every wellspring eventually expands into a river,
וּכְמוֹ כֵן כָּל נְקֻדָּה דְחָכְמָה בָּאָה לִידֵי הַשָּׂגַת הַבִּינָה
in a like manner, every point of Chochmah comes to be understood through Binah,
The Rebbe Rashab is speaking somewhat in hyperbole. As he himself states below, there are times when a person will conceive an abstract concept and not be able to explain or understand it thoroughly. The Rebbe Rashab’s intent is that potentially every point of Chochmah can be understood through Binah.
וְכָל הַהַשָּׂגָה דְבִינָה הִיא בָּאָה מִנְקֻדָּה דְחָכְמָה כוּ'.
and all the matters understood when a concept is developed through Binah emanate from a point of Chochmah.
זֶהוּ רַק מִפְּנֵי שֶׁמִּתְכַּלְלִים וּמִתְאַחֲדִים זֶה בָּזֶה,
Nevertheless, this relationship between Chochmah and Binah exists only because they incorporate and join one another.
אֲבָל בֶּאֱמֶת אֵינָם תְּלוּיִים זֶה בָּזֶה,
In truth, however, they are not dependent on one another for their existence,
שֶׁיֵּשׁ לְכָל אֶחָד מָקוֹר מְיוּחָד,
for each has a separate source.
וְיוּכַל לִהְיוֹת חָכְמָה בְּלֹא בִינָה וּבִינָה בְּלֹא חָכְמָה.
Chochmah can exist without Binah, and Binah without Chochmah. In practice, because Chochmah and Binah incorporate each other, they function in harmony. Nevertheless, in essence, they are different and even opposite potentials. Therefore,
וּכְמוֹ שֶׁאָנוּ רוֹאִין בְּחוּשׁ
as can be seen in actual life,
שֶׁיֵּשׁ מִי שֶׁהוּא בַּעַל הֲבָנָה וּבַעַל הַמְצָאָה
there are men of understanding who are innovative thinkers
לְהַמְצִיא הַמְצָאוֹת שִׂכְלִיּוֹת חֲדָשׁוֹת בְּכָל עֵת
and constantly give birth to original ideas,
וְאֵינוֹ בַּעַל הַשָּׂגָה כְּלָל
yet they are not masters of comprehensive thought at all.
לְהָבִין הַדָּבָר עַל בּוּרְיוֹ
Their tendency is not to understand and develop a concept thoroughly
וְלִהְיוֹת נִתְפָּס וּמִתְיַשֵּׁב הֵיטֵב בְּמוֹחוֹ כוּ'.
to the extent that it is thoroughly grasped and settled in their minds.
וְיֵשׁ שֶׁהוּא בַּעַל הַשָּׂגָה
Conversely, there are people who have the capacity to build a conceptual framework, understanding
הַיְנוּ לְהַשִּׂיג אֶת הַדָּבָר הֵיטֵב בְּרִיבּוּי הַפְּרָטִים
and comprehending a matter thoroughly in its manifold intricacies
וּמִתְיַשֵּׁב הֵיטֵיב בִּכְלֵי שִׂכְלוֹ.
and enabling it to become firmly settled in the intellectual capacities of their minds,
וְאֵינוֹ בַּעַל הֲבָנָה
yet, they are not masters of conception;
לְהַמְצִיא שֵׂכֶל חָדָשׁ וְהַמְצָאָה חֲדָשָׁה.
they lack the potential to conceive original propositions and discover something new.
כִּי אִם מֵבִין וּמַשִּׂיג בְּשֵׂכֶל שֶׁכְּבָר נִמְצָא,
They are merely capable of understanding and comprehending existing ideas,
הַיְנוּ מַה שֶׁשָּׁמַע מִזּוּלָתוֹ אוֹ מָצָא כָּתוּב בְּסֵפֶר כוּ',
i.e., ideas that they heard from others or found written in books.
אֲבָל בְּעַצְמוֹ אֵינוֹ יָכוֹל לְהַמְצִיא הַשְׂכָּלָה חֲדָשָׁה כוּ'.
However, by themselves, they are unable to innovate an original idea.
וְכֵן הֲגַם שֶׁעַל פִּי הָרוֹב יָבוֹא נְקוּדַּת הַחָכְמָה לִידֵי הַשָּׂגָה דְבִינָה
To explain this independence further: Generally, the “point” of Chochmah proceeds to be understood through Binah.
וּמִכָּל מָקוֹם יִהְיֶה לִפְעָמִים שֶׁלֹּא יִמְצָא טַעַם וְשֵׂכֶל וּסְבָרָה בַּמֶּה לְהַסְבִּיר לְזוּלָתוֹ אֶת נְקוּדַּת הַהַשְׂכָּלָה שֶׁלּוֹ,
Nevertheless, at times, one cannot find logical reasons and explanations that will communicate one’s germinal idea to others.
וְגַם בְּעַצְמוֹ אֵינָהּ בָּאָה לִידֵי הַשָּׂגָה גְמוּרָה כוּ'.
In fact, the person who conceived it may not even totally comprehend it himself.
וּכְמוֹ שֶׁמָּצִינוּ בִּגְמָרָא (בֵּיצָה דַּף ו' עַמּוּד א') בְּדִין אֶפְרוֹחַ שֶׁנּוֹלַד בְּיוֹם טוֹב
We find such a case in the Gemara (Beitzah 6a) concerning the law that applies regarding a chick hatched on a festival:
רַב אָסַר
Rav deemed such a chick forbidden to be eaten and therefore, forbidden to be moved.
One of the Rabbinic prohibitions observed on festivals is nolad, something forbidden to be used — and therefore forbidden to be moved — because it first came into existence on the festival.3 Since the entity did not exist before the festival, a person could not have had in mind to use it on the festival, and, accordingly, the Sages prohibited its use. Thus, when the festival began, the chick was unfit to be eaten because it was yet to be hatched. Indeed, even dogs would not eat the embryo when it was in its shell. Accordingly, the chick is placed in the category of nolad.
וְהִקְשׁוּ לוֹ רַב כַּהֲנָא וְרַב אַסִּי
Rav Kahana and Rav Assi challenged Rav, seeking to refute his ruling by asking:
וְכִי מַה בֵּין זֶה לְעֵגֶל שֶׁנּוֹלַד מִן הַטְּרֵפָה
“What difference is there between this instance, and a calf born on a festival from a cow that was treifah?4 Such a calf is permitted to be slaughtered and eaten on the festival.”
Ordinarily, a calf born on a festival is not deemed nolad, because the possibility of eating it did not first come into existence on the festival. Even when it was unborn, its mother could have been slaughtered and then, the unborn calf would have been permitted to be eaten as one of the limbs of the mother.
However, when the mother cow is treifah, slaughtering the mother would not have rendered the unborn calf fit for consumption because the mother is forbidden. Hence, one might think that when the calf was born on the festival, even though it could be slaughtered, it should be forbidden to do so because the possibility of eating it first came into existence on the festival. The fact that such a calf is not forbidden seemingly disproves Rav’s contention that a chick hatched on a festival is forbidden.
שָׁתַק רַב
Rav was silent.
וְלֹא מָצָא טַעַם עַל פִּי הַשָּׂגָה לְחַלֵּק בֵּין זֶה לָזֶה,
He was unable to find a rationale to distinguish between the two cases.5
וּמִכָּל מָקוֹם לֹא הָדַר בּוֹ
Nevertheless, he did not retract his position,6
מִצַּד חִיּוּב חָכְמָתוֹ דְּאֶפְרוֹחַ שֶׁנּוֹלַד בְּיוֹם טוֹב אָסוּר
because his Chochmah, intuitive insight, mandated that a chick hatched on a festival is forbidden to be eaten.
אֶלָּא שֶׁלֹּא מָצָא לָזֶה טַעַם בְּהַשָּׂגָה דְבִינָה כוּ'.
He was merely unable to find a rational explanation at the level of Binah.
הֲרֵי שֶׁאֶפְשָׁר לִהְיוֹת חָכְמָה בְּלֹא בִינָה
This example shows the possibility of Chochmah existing without Binah, i.e., it is possible to have a firm perception of a concept, without being able to back it up with logical explanation.
וּבִינָה בְּלֹא חָכְמָה כוּ'.
Similarly, Binah can exist without Chochmah. As mentioned before, a person can develop the germ of an idea that he heard from someone else.
וְהַיְנוּ מִפְּנֵי שֶׁהֵם כֹּחוֹת מְיוּחָדִים
This is possible because Chochmah and Binah are distinct faculties,
שֶׁיֵּשׁ לְכָל אֶחָד מָקוֹר מְיוּחָד בִּפְנֵי עַצְמוֹ,
each one having a separate source.
That source is described as a mazal, a term derived from the word nozeil, which means “flow,” i.e., a lofty source from which spiritual vitality flows to lower realms.
דְּחָכְמָה שָׁרְשָׁהּ מִמַּזַּל וְנוֹצֵר
Chochmah originates7 in the mazal of v’notzer
וּבִינָה מִמַּזַּל וְנַקֵּה
and Binah in the mazal of venakeh
שֶׁהֵם ב' מְקוֹרִים מְיוּחָדִים זֶה מִזֶּה כוּ'.
— these being two distinct sources.
Notzer and venakeh are two of the Thirteen Attributes of Mercy alluded to in Shmos 34:6-7. Those verses praise G‑d for “preserving (notzer) kindness” “and cleansing (venakeh).” The Thirteen Attributes of Mercy represent qualities above the world of Atzilus. From these attributes are derived the Sefiros of Chochmah and Binah in Atzilus.
וּבֶאֱמֶת הֵם הֲפָכִים זֶה מִזֶּה,
In truth, not only are they separate qualities; they are actually the opposite of one another.
דְּנוֹצֵר הוּא לְשׁוֹן שְׁמִירָה
The meaning of notzer is “preserves,”
כְּמוֹ שֶׁכָּתוּב בְּתוֹרָה אוֹר דִּיבּוּר הַמַּתְחִיל מַרְאֵיהֶם וּמַעֲשֵׂיהֶם,
as stated in Torah Or, in the maamar entitled Mareihem U’Ma’aseihem.8
וְהַיְנוּ הֶעְדֵּר הַהִתְפַּשְּׁטוּת
This term connotes a lack of expansion,
וְהוּא בְּחִינַת אַיִן כוּ'.
ayin (“non-existence”).
וּמַזַּל וְנַקֵּה הוּא עִנְיַן וְעוֹשֶׂה חֶסֶד
The mazal of venakeh (“cleanses”) is related to “doing9 kindness,”10
שֶׁהוּא בְּחִינַת הָעֲשִׂיָּה וְהַהִתְפַּשְּׁטוּת לַעֲשׂוֹת בְּחִינַת יֵשׁ דַּוְקָא כוּ'.
a form of action, involving expansion in order to create an entity that exists independently (a yesh).
וְזֶהוּ עִנְיַן הַמְשָׁכַת ב' הַמַדְרֵיגוֹת דְּחָכְמָה וּבִינָה שֶׁנִּמְשָּׁכִים מֵהַמַּזָּלוֹת דְּנוֹצֵר וְנַקֵּה
Thus, Chochmah and Binah flow from separate sources, the mazalos of notzer and venakeh respectively,
דְּחָכְמָה הוּא הַמְשָׁכַת בְּחִינַת אַיִן וּבִיטּוּל
Chochmah draws down the aspects of ayin, “nothingness,” and bittul (“self-transcendence”),
וְהַיְנוּ לַעֲשׂוֹת מִיֵּשׁ לְאַיִן
that transform a yesh, an entity that feels its selfhood, into an ayin, “nothingness.”
דְּלָכֵן נִקְרֵאת כֹּחַ מָה,
Hence, Chochmah is called koach mah,11 i.e., the word חָכְמָה shares the same letters as כֹּחַ מָה, (“the power of mah”).
שֶׁהוּא בְּחִינַת מַה בְּעֶצֶם
For it is essentially “mah;” even as it exists, it is a nonentity.
Mah means “what.” A person asks “What?”, when he is unable to define an entity or situation. Similarly, Mah represents a faculty above intellect.12 This non-intellectual quality characterizes Chochmah as a whole. Moreover, as reflected by the expression, “the power of mah,” Chochmah brings about bittul in the levels below it.
שֶׁהַחָכְמָה עַצְמָהּ הִיא בִּבְחִינַת מַהוּת בִּיטּוּל,
Chochmah itself is the epitome of bittul
וְזֶהוּ שֶׁהִיא רַק בִּבְחִינַת נְקֻדָּה א'
and therefore exists only as a single point,
שֶׁהוּא עִנְיַן הֶעְדֵּר הַהִתְפַּשְּׁטוּת כוּ',
which lacks expansion beyond itself.
וּפוֹעֵל בְּחִינַת הַבִּיטּוּל בְּכָל דָּבָר.
Moreover, it brings about bittul in all things.
וְזֶהוּ שֶׁהַחָכְמָה נִקְרֵאת רְאִיָּה,
Accordingly, Chochmah is identified with “seeing.”
אֵיזֶהוּ חָכָם הָרוֹאֶה אֶת הַנּוֹלָד,
As our Sages say:13 “Who is a wise man (chocham)? — He who sees what will come about.”14 Literally, our Sages are teaching that a wise man sees the consequences of his conduct. However, the wording they use implies a further concept,
שֶׁרוֹאֶה בְּכָל דָּבָר אֵיךְ שֶׁהוּא נוֹלָד מֵאַיִן,
that a chocham sees how all things come into being from nothingness.15
וְעַל יְדֵי זֶה נִמְשָׁךְ בְּחִינַת הַבִּיטּוּל כוּ'.
This wisdom leads to bittul. When a person sees that existence is fundamentally non-being, he no longer sees himself as important. Instead, he understands that he was brought into being for a Divine purpose.
Similarly, when speaking about a particular idea or concept,
וּבְדֶרֶךְ כְּלָל הוּא בְּחִינַת רְאִיַּית הַמַּהוּת רְאִיַּית עֶצֶם הַדָּבָר.
as a whole, Chochmah is identified with the capacity to see the essence of the matter, what the idea or concept really is.
וְעַל יְדֵי רְאִיַּית הָעֶצֶם נַעֲשֶׂה בְּחִינַת הַבִּיטּוּל בִּמְצִיאוּת דַּוְקָא,
Seeing the essence leads to the absolute nullification of one’s being. When wrapped up in the essence of a matter, one loses self-consciousness.
וּכְמוֹ הָרוֹאֶה אֶת הַמֶּלֶךְ כוּ',
For example, when one sees a king, the sight of him causes one to lose all sense of self, for seeing powerfully impacts the viewer,
וּכְמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר בְּאוֹרֶךְ בְּהַהֶפְרֵשׁ בֵּין רְאִיָּה לִשְׁמִיעָה כוּ'.
as is explained elsewhere at length, regarding the difference between seeing and hearing.16 Just as this is true regarding physical sight, it applies with regard to “seeing” a concept with the “eyes of Chochmah.” The person is absorbed in the idea and loses his sense of self. This is true
וְזֶה גַם בִּנְקוּדַּת הַהַשְׂכָּלָה דְחָכְמָה
even regarding the point of conceptualization within Chochmah,
גַּם כְּמוֹ שֶׁבָּאָה בִּבְחִינַת שֵׂכֶל גָּלוּי דְּחָכְמָה,
the level at which an idea has already become conceptualized and revealed within Chochmah.17
הֲרֵי הִיא לְמַעְלָה מִבְּחִינַת שְׁמִיעָה
It is still above the level of hearing, which is associated with Binah.18 Through the power of Binah, a person brings an idea into his own conceptual framework, integrating it within his existing understanding. By contrast, even the defined levels of Chochmah require a person to rise above his previous understanding and identify with the idea as it is, because
שֶׁנִּרְאֶה וְנִגְלֶה בָּהּ בְּחִינַת הַמַּהוּת כוּ'.
in the point of Chochmah, the essence of the matter is apparent and revealed in it. Therefore, it produces bittul.
וְזֶהוּ עִנְיַן מַזַּל וְנוֹצֵר
This comes as a result of the fact that Chochmah derives from the mazal notzer,
שֶׁהוּא הַמְשָׁכַת בְּחִינַת הָאַיִן וּבִיטּוּל כוּ'.
which draws down ayin and bittul.
וּבִינָה נִמְשָׁךְ מִמַּזַּל וְנַקֵּה
By contrast, Binah derives from the mazal of venakeh,
שֶׁהוּא לַעֲשׂוֹת הַהִתְפַּשְּׁטוּת בִּבְחִינַת יֵשׁוּת דַּוְקָא
whose function is specifically expansion, to create a yesh, i.e., an entity with an existence of its own and an awareness of its selfhood.
וְהוּא עִנְיַן הַהַשָּׂגָה בְּרִיבּוּי פְּרָטִים וּבְאוֹרֶךְ וְרוֹחַב כוּ'.
It entails understanding the numerous details of a subject in all its length and breadth.
וּבָא אוֹר הַמּוּשְׂכָּל בְּמוּרְגָּשׁ בִּתְפִיסָא דַוְקָא כוּ'.
The light of the concept is grasped consciously. The person feels it and lives with it; it is now his idea.19
(וְיֵשׁ בָּזֶה יִתְרוֹן מַה שֶּׁהוּא בְּחִינַת פְּנִימִי יוֹתֵר
(There is a certain advantage in this, as it is internalized to a greater extent.20
וְהַחַיּוּת וְהַתַּעֲנוּג מֵהָעִנְיָן הָאֱלֹקִי הַמּוּשָּׂג בְּמוֹחוֹ
Through Binah,the vitality and delight in the conception of the Divine idea that one grasps with one’s mind
בָּא בְּהִתְגַּלּוּת בְּמוּרְגָּשׁ בִּפְנִימִיּוּתוֹ כוּ'.
are revealed consciously within oneself; the person feels that he has grasped the idea and that energizes him and gives him pleasure.
מַה שֶּׁאֵין כֵּן בִּבְחִינַת חָכְמָה שֶׁהוּא בִּבְחִינַת הֶעְלֵם בְּדַקּוּת כוּ')
This is not true on the level of Chochmah; on that level, the vitality and the pleasure are concealed and subtle.)
וְזֶהוּ עִנְיַן מַזַּל וְנַקֵּה הַמְשָׁכַת בְּחִינַת הַיֵּשׁ כוּ'.
This comes as a result of Binah being derived from the mazal of venakeh, which brings about yesh.
Since Binah allows for the internalization of the idea, enabling a person to feel that he has grasped it and comprehended it thoroughly, it generates satisfaction.
וְנִמְצָא דִּבְחִינַת חָכְמָה וּבִינָה
Thus, Chochmah and Binah
וְגַם מְקוֹר הַמְשָׁכָתָם שֶׁהֵן הַמַּזָּלוֹת דְּנוֹצֵר וְנַקֵּה
— as well as their respective sources, the mazalos of notzer and venakeh —
הֵם הֲפָכִים זֶה מִזֶּה
are the antithesis of each other.
וְלָכֵן אֶפְשָׁר לִהְיוֹת חָכְמָה בְּלֹא בִינָה וּבִינָה בְּלֹא חָכְמָה
Chochmah can therefore exist without Binah, and Binah without Chochmah,
מִפְּנֵי שֶׁיֵּשׁ לְכָל אֶחָד מָקוֹר מְיוּחָד,
for each one has a unique and specific source.
וּבִפְרָט שֶׁהֵם הֲפָכִים זֶה מִזֶּה כוּ' כְּנִזְכָּר לְעֵיל.
This is particularly true since they are opposite of one another, as previously mentioned.
וּמִכָּל מָקוֹם עַל פִּי הָרֹב הֲרֵי נְקוּדַּת הַחָכְמָה בָּאָה לִידֵי הַשָּׂגָה בְּבִינָה
Nevertheless, the point of Chochmah usually comes to be understood through Binah,
זֶהוּ מִצַּד הַהִתְכַּלְלוּת דְּחָכְמָה וּבִינָה שֶׁהֵם מִתְכַּלְלִים זֶה עִם זֶה
for Chochmah and Binah incorporate each other.
(וְכֵן הוּא בִּמְקוֹרָם בְּמַזַּל וְנוֹצֵר וְנַקֵּה
(This too is the case with their sources, the mazalos of notzer and venakeh;
שֶׁמִּתְכַּלְלִים זֶה עִם זֶה כוּ'.)
they incorporate one another.)
קִצּוּר.
Summary:
חָכְמָה וּבִינָה יְכוֹלִים לִהְיוֹת זֶה בְּלֹא זֶה.
Chochmah and Binah are separate and distinct potentials that can exist without one another.
A person can have innovative genius, but be unable to develop the ideas to the point where they can be communicated. Conversely, one can be a brilliant analyst, but be unable to conceive of new ideas himself.
לְכָל אֶחָד מָקוֹר מְיוּחָד מַזַּל נוֹצֵר וְנַקֵּה.
Each has a separate source, the mazalos of notzer and venakeh.
חָכְמָה וּבִינָה וּמְקוֹרֵיהֶם הֲפָכִים זֶה מִזֶּה,
Chochmah and Binah — and their sources — are the antithesis of each other.
Chochmah lifts a person above his understanding and enables him to be absorbed in a concept that he had not comprehended previously. Therefore, Chochmah leads to bittul. The person loses his self-consciousness.
By contrast, Binah enables him to internalize the idea and bring it into his own conceptual framework. Accordingly, Binah is associated with feelings of yesh, the awareness of self.
וּבְכָל זֶה מִתְכַּלְלִים זֶה עִם זֶה.
Nevertheless, they incorporate each other.
