“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'.

“Essence in Understanding” p:56

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 18 Adar II, 5774

Page 56

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

The Rebbe will explain – chakam be-binah – this is chochmah within binah, which has a relationship to hasagah/understanding. Usually we say chochmah and hasagah/grasp are very far apart. Chochmah is beyond definition and undestanding needs definitions.

The point of chochmah is a point of truth that needs no further elaboration or foundation. Binah by contrast deals with structure and functionality.

Chochmah is not a summary.

Chochmah provides a conclusive point.

Binah is a derivative of chochmah. Its inspiration is chochmah.

But the point of chochmah is from the essence. But in binah it is the point that surfaces after the full comprehension of binah.

Chochmah knows the inyan due to its own truth, not because it 'makes sense'. If it 'makes sense' it is already not chochmah.

The ein/nothingness is now captured as a yesh/something...

The binah exposition enables one to see the essence of the matter on the level of comprehension.

Binah has hasagah – functionality – and a description of the service of each entity...

“Reality is Beyond 'Making Sense'” p:56

AyinBase / Ayin Beis with R' Paltiel Thursday 18 Adar II, 5774 

Page 56

At just below middle of page – (line begins: "be-erech meha-hishtalshalus...”) For text, click: Here.

The Rebbe helped us understand the ein/nothing of chochmah by describing malchus in relation to the world of briah/creation that is below it.

The Rebbe used to say, 'space and time do not separate us' – the Rebbe has a view from atzilus/above. He says to his emissaries, 'wherever you go, I am with you...'

So chochmah is above the process of creation. It is of the element of nothingness/truth.

Understanding is not an external state. It is not superimposed – if it is of that level, it is instinct not understanding. Human understanding is internal and based in his soul/nefesh. So if his soul is kept at bay, an he is not relating to his practical life, then he feels life is not real, and it gnaws at him.

Binah gets influence from chochmah comes from the lower level of chochmah. But the upper element (chochmah of chomah) does not extend further down. This is the mind of father (mochin de abba) that does not extend into the process of creation (seder hishtalshalus).

“Truth and Intended Creation” p:56

AyinBase / Ayin Beis with R' Paltiel Wednesday 17 Adar II, 5774

Page 56

At the middle of page – (line begins: "ein...”) For text, click: Here.

We are discussing in a focused way the relationship between chochmah and binah...

Chochmah is the ein/nothing/truth element. The nothingness of malchus in comparison to briah, is like the nothingness of chochmah in relation to the 'somethingness' of binah. What does this add for us? It is to see how chochmah is an aspect of ein/nothing even though it is sechel.

Creation is not an automatic out growth of something higher. It is a novel and intentional level. We say speech is the way He created the world. Speech is the first expression that is in time and space (your thoughts are private and speech is an external creation). When I speak it is a decision... this is creation.

The levels before creation are called ein/nothing. Speech is in time and space. It is created in nothingness. So to stand there it needs a full structure.

Ein does not need formatting. It is maintained by the intent, by the reality that initiates it. This is the difference between the levels of malchus and briah. Malchus is nothingness – it is part of the ein sof – the Godly world. World at the level of Godly truth...

Chochmah is nothingness in contrast to binah. So too malchus is nothingness in contrast to briah (the created worlds).

Start with your inner reality not the world. Start with sechel/inner mind. The examination of the world from a worldly perspective will lead you to the opposite of truth.

The essence of chochmah/wisdom is separated remotely from the process of creation (seder hishtalshalus).

Chochmah is a flash. A spark/point in time. But the essence of chochmah is entirely above – essence of soul of Godliness. Binah by contrast is based in time.    

“Miracle of Miracles” p:56

AyinBase / Ayin Beis with R' Paltiel Tuesday 16 Adar II, 5774 

Page 56

Above the middle of page – (line begins: "de-ikar...”) For text, click: Here.

In chochmah there is no definitive presence. The start of principle of the process of creation (seder hishtalshalus) is from binah. Binah is able to take from chochmah even though chochmah/wisdom is above the process of creation (seder hishtalshalus).

Binah and chochmah have the partnership of being ein ve yesh (nothing and something) – these are the two states needed for a true presence. Yesh alone is just a surface presence and ein alone does not have a full expression.

Yesh (something) has 2 states – what it is and what it is not. Ein (nothing) does not have these 2 states – it is presence due to truth and does not participate in yesh (something). It is a miracle of miracles that there comes something from nothing.

The something of binah is based on the nothing of chochmah/wisdom. Together they form the 'coming into existence from nothing to something'...

Thought is a garment of the mind. It senses the sechel directly. But it is called a garment, because the sechel element is recognized as a real presence.