In the preceding chapters, the Rebbe Rashab explained that although Chochmah and Binah are diverse and opposite potentials, they function synergistically and are mutually inclusive. There is a dimension of Binah in Chochmah and a dimension of Chochmah in Binah. In the present chapter, he summarizes the initial phase of the explanation of that concept, clarifying that this interrelationship is possible because of a loftier power, the essence of G‑d’s infinite light, that combines the two.

וְהִנֵּה לְפִי זֶה הֲרֵי יֵשׁ כַּאן דָּבָר וְהִפּוּכוֹ בְּמָקוֹם אֶחָד,

Accordingly, within the interrelation between Chochmah and Binah, there exists the coexistence of a concept and its antithesis.

There are two manifestations of this interrelation with regard to Chochmah: Firstly,

וְהוּא מַה שֶּׁיּוּכַל לְהָבִין בִּנְקוּדַּת הַחָכְמָה בְּהִתְפַּשְּׁטוּת הַשָּׂגָה וַהֲבָנָה דְבִינָה

there is a possibility for the point of Chochmah, the concept in its abstract form, to be elucidated through the expansive understanding and comprehension that characterizes Binah,1

שֶׁהוּא הֵיפֶךְ בְּחִינַת נְקֻדָּה דְיוּ"ד דְּחָכְמָה

which is the opposite of the point of the yud of Chochmah,

שֶׁהִיא בְּחִינַת אַיִן וְהֶעְלֵם בְּהֶעְדֵּר הִתְפַּשְּׁטוּת

which is identified with nothingness and characterized by concealment and the lack of expansion.

וּמִכָּל מָקוֹם תִּתְאַחֵד וְתִתְכַּלֵּל עִם הַבִּינָה לִהְיוֹת בִּבְחִינַת הִתְפַּשְּׁטוּת דַּוְקָא

Nevertheless, the point of Chochmah can be unified and included within Binah to become expanded and developed, taking on form, length, depth, and breadth.

Another manifestation of the interrelation of the two powers with regard to Chochmah is that

וְיֵשׁ עַל זֶה כֹּחַ בְּחָכְמָה גוּפָא

the potential for this coexistence of opposites is found within Chochmah itself,

שֶׁהוּא עִנְיַן וְהָבֵן בְּחָכְמָה

i.e., the quality of havein beChochmah,

שֶׁבְּחִינַת הַבִּינָה כְּלוּלָה בְּחָכְמָה גוּפָא

that a dimension of the attribute of Binah is included within Chochmah itself.

בִּכְדֵי שֶׁתָּבוֹא לִידֵי הִתְפַּשְּׁטוּת

This is what enables the abstract point of Chochmah to be expanded

וְעַל יְדֵי זֶה מִתְאַחֶדֶת עִם בְּחִינַת הַבִּינָה

and become unified with Binah,

לִהְיוֹת הַהִתְפַּשְּׁטוּת וְהַשָּׂגָה בְּפוֹעַל

allowing for its extension and development, making possible actual comprehension,

הֵיפֶךְ עֶצֶם מַהוּתָהּ כוּ'.

qualities that are the very opposite of Chochmah’sessential nature.2

וְכֵן

Similarly, the interrelation of Chochmah and Binah with regard to Binah is manifest when

מַה שֶּׁנַּעֲשֶׂה מִגִילּוּי הַשָּׂגָה דְבִינָה

the revealed understanding of Binah becomes crystallized in the core point that encapsulates the idea.

This enables a person who comprehends a concept to see the fundamental abstract point that motivates all the particular details.

בְּחִינַת אַיִן וְהֶעְלֵם דְּכֹחַ מָה דִּנְקֻדָּה דְחָכְמָה

That point embodies the nothingness and concealment of koach mah, the faculty above intellect that characterizes the point of Chochmah,

שֶׁזֶּהוּ עִנְיַן וַחֲכַם בְּבִינָה

i.e., chacham beBinah.

שֶׁזֶּהוּ הֵיפֶךְ מַהוּת הַבִּינָה כוּ' כְּנִזְכָּר לְעֵיל.

This runs contrary to the defining characteristics of Binah, as mentioned previously.2

וְאִם כֵּן הֲרֵי נַעֲשֶׂה מֵהֶעְלֵם נְקֻדָּה דְחָכְמָה גִילּוּי בְּהַשָּׂגָה

Thus, the concealment of the point of Chochmah becomes revealed through understanding,

וּמִגִילּוּי הַשָּׂגָה דְבִינָה נַעֲשֶׂה הֶעְלֵם דִּנְקֻדָּה דְחָכְמָה

and the revealed understanding of Binah becomes crystallized through the abstraction identified with the concealment of the point of Chochmah.

דָּבָר וְהִפּוּכוֹ כְּא'.

Both of these tendencies involve the coexistence of a concept and its antithesis.

וּבְהֶכְרַח לוֹמַר שֶׁזֶּהוּ עַל יְדֵי כֹּחַ עֶלְיוֹן יוֹתֵר הָעוֹשֶׂה בָּהֶם בְּחִינַת הַהִתְאַחְדּוּת וְהִתְכַּלְלוּת כוּ'.

We are forced to say that what unifies the two powers and brings about their synergistic interrelationship, each one being included in the other, is a power that transcends both of them.

Since the two powers are fundamentally opposite in nature, the only way they can function in harmonious synergy is because a higher power unites them.

וְהַיְנוּ מִבְּחִינַת עַצְמוּת אוֹר אֵין סוֹף שֶׁלְּמַעְלָה מִבּ' הַבְּחִינוֹת דְּהֶעְלֵם וְגִילּוּי

That higher power is the essence of G‑d’s infinite light, which transcends both concealment — identified with Chochmah — and revelation — identified with Binah.

דְּשָׁם שְׁנֵיהֶם שָׁוִים

In relation to the essential light, both concealment and revelation are equal.

With this statement, the Rebbe Rashab introduces the germ of the concept to be explained in the following chapters, in particular, in ch. 29.

וְלָכֵן אֶפְשָׁר לִהְיוֹת מִשָּׁם הָאַחְדּוּת

Hence, that essential light enables the possibility that the two attributes will be united,

וְהַהִתְכַּלְלוּת

and that one will be included within the other, i.e., that Binah be included within Chochmah, havein beChochmah, and Chochmah be included within Binah, chacham beBinah.

לִהְיוֹת מֵהֶעְלֵם גִילּוּי

This leads to the transformation of concealment to revelation, i.e., that Chochmah — which is characterized by concealment — be developed and come into revelation

וּמִגִילּוּי הֶעְלֵם כוּ'.

and revelation to concealment, i.e., that Binah, which is characterized by revelation, be crystallized into the abstract, concealed core point of the idea.

קִצּוּר.

Summary:

אִיחוּד הַהֲפָכִים דְּחָכְמָה וּבִינָה

The unification of the opposite attributes of Chochmah and Binah.

עַל יְדֵי כֹּחַ שֶׁלְּמַעְלָה מִשְּׁנֵיהֶם.

This unification is brought about through the essence of G‑d’s light, a power higher than them both.