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We pointed out yesterday that in order to arouse chochmah there has to be a search – Avraham searched through the world asking himself, “how is this order of the world maintained?”
Why does the Rambam say this is his question? Why not ask “where is the world from at all?” This is because the approach from sechel must be from a level that we observe and he never observed the change from nothing to something.
That is what we are saying here oneg and sechel are representing the same thing – one has a halbasha and one does not.
The answer to the two questions above is the same – except the sechel is on the level of question and answer and thus has a garment.
The intellect conceptualizes something from the essence – a table emanates from the human being. It emanated from the chochmah, took on a form, and becomes a separate creation.
Binah identifies what the chochmah comes up with – it gives flesh and bones to the insight of chochmah.
Halbasha comes in when something is not real unless it has a form. For the nefesh/soul itself, no form is needed – it is chochmah atzmis itself.
How does one assure that one's binah draws from one's own chochmah and not from some external source? Essentially one has to have bitul. Chochmah is bitul. The truth is where its coming from, not I. If I relate to the truth then I become something worthwhile.
At many universities the professors are all saying, “I have it” and the wonder of the Creator is usurped and they go for recognition of their own metziut. Real learning is not about oneself, but pursuit of truth. The real pursuit of life is to serve the Creator, since this is what you're observing. This is the difference between binah following chochmah or going after its own identity and metziut.
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... וחיי עולם
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