“Truth and The Big World” p:56

AyinBase / Ayin Beis with R' Paltiel Friday 19 Adar II, 5774

 

Purim - Jerusalem - Israel - 5774

Page 56

At a third from the end of page – (line begins: "dehinay nodah...”) For text, click: Here.

The principle is that there is an element that is an 'inherent truth'. Like the First Being, who is known to us without any parameters. It is the inherent truth of our awareness. This is chochmah.

Binah by contrast, 'makes sense of it' – puts it in a structure. Binah makes sense due to the inherent truth of chochmah. Absent that truth element and binah will not make sense.

Things just 'happening to be' is not sechel/mind.

Chochmah works with truth – that which must be. The Alte Rebbe says in Tanya, “the rule of holiness, is that it has naught but that which is drawn from chochmah!” And what is holiness/kedusha? It means the Godly truth. The truth.

So thus whenever we say chochmah, we mean something that has inherent truth. Now we have come to a point of saying chakam bebinah – truth in binah. Is that not a contradiction in terms? Where is the chochmah within the binah?

There is a big world of infinite variety.

But each detail is due to it being His creation, and there can be recognition of the inherent truth that surfaces through binah. This is called chochmah is binah. It makes sense, but is not based on 'making sense'.

This chochma principle that surfaces is call a resulting point (nekudat hatamsit).

A 'point' is phenomenal. On the one hand it is just a point, but the whole reality is suspended from it! This point is rooted in binah she bechochmah (the binah element of chochmah). This means that chochma is not meant to stay hidden, but to be providing for the entire world. This is the binah of the chochmah.

From within the binah the point surfaces. One sees, 'this whole structure that I have identified in binah is intended. It is not inadvertent – it reveals a higher principle'.