We already have explained at length in a special pamphlet,¹, also authored by Rabbi Dov Ber of Lubavitch, translated into English under the title Divine Inspiration. concerning the particular manners in which one may be aroused in his mind and heart, and the thought that is born of contemplation (hitbonenut), according to the five levels of the soul, the Nefesh, Ru’ach, Neshamah, Chayah, and Yechidah.

footnotes: ¹ Referring to Kuntrus Ha’hitpa’alut

We must now clearly explain the matter of contemplation itself, [to understand] what it essentially is, and what one should contemplate.

In essence, contemplation (hitbonenut) is the matter of gazing strongly into the depths of a concept, keeping [one’s mind] upon it for long periods, until he understands it thoroughly in all of its particular parts and details.

This is the inner aspect of the faculty of Binah (Understanding). In the terminology of the Talmud, it is called by the term “Iyun” – עיון, (in depth study). This is as stated in tractate Sukka,² “There is Girsa – גירסא (surface study), and there is Iyun – עיון (in depth study).”

footnotes: ² See tractate Sukka 28b.

The explanation of surface study is that one understands the subject matter only at first glance. That is, [he] flows quickly through the subject matter [which he studies], without restraining [himself] and pausing at all, as known.

For example, one may gaze upon a certain object without contemplating it at all, [to understand the nature of] how or what it is. [He does not investigate] all of its inner and outer parts, except in a passing fashion.

Certainly, with the passage of time, he will forget about it altogether. Furthermore, he will only be able to relate the general matter of what he saw to his fellowman. [This is because his eyes only fell upon it] in a passing fashion, without keeping his eyes upon it at all.

This is likewise the case when the mind’s eye gazes upon a specific logical construct in just a passing fashion. [Because he understands the concept] only at first glance without pausing and restraining [himself] to analyze and investigate it properly, he will not come to know the concept to its ultimate depth at all.

Now, there are three matters in every intellectual concept. [These are;] depth, length and width.

The width is the explanation of the concept from all angles, with many particulars. This is analogous to the width of a wide river. In contrast, the understanding of a concept simply, as it is, is similar to a narrow river.

The length [of a concept] is the tremendous descent of the concept, to invest it into various different analogies so that it may even be brought within the reach of a small child. This is analogous to a flowing river that draws out to its length. (This concept is explained at length in [Chassidic] manuscripts³ in regard to the matter of the length of the hides.)

footnotes: ³ See Biurei Zohar (of the Mittler Rebbe), Pekudei Noach.

The depth [of a concept] is analogous to the depth of a river. From [its depth the river] widens, but in and of itself, it is not wide at all. However, it is the main essence of the river (which is called the “undercurrent”), for it is the main strength of its flow from its source.

The waters that are above [the depth], to its height or to its sides and [even] to its length, are secondary to it, for they only represent the spreading forth of its strength.

Likewise, the depth of the concept is the aspect of its essential point, as it is [in and of itself]. This is what is called “The depth of that which is comprehended” (Omek Ha’Moosag).

Everything that spreads forth in the explanation of this concept, [either] the great width with many angles and details, and also the great descent of the length, and even the height above, to understand higher [concepts] through this [concept], (all the way until the depth of the heights (Omek Rom), like the overpowering of the waters in the time of the flood [during the times of Noah]. Likewise, there will be a spiritual flood in the days of Moshiach, in the 600th year of the life of Noah. This is as stated in the Zohar⁴ that “the wellsprings of wisdom will open.” These are the springs of the depths of wisdom, “which will overpower and rise up and will cover all the mountains.” Then, “the reservoirs of the heavens shall open up,” and there shall be drawn down “the waters that are above the heavens.”⁵ This is called the depth of the height (Omek Rom), which is dependent upon the depth below (Omek Tachat), because,⁶ “The beginning is bound up with the end,” as in the verse,⁷ “Cast your questions to the depths or raise it on high”) are all drawn from the essential depth of the point [of the concept], which is how it spreads forth from the insight of Chochmah – Wisdom, which is called “ein - nothing.”⁸, Bereshit p.2 This is as stated, “A river goes out from Eden.”

footnotes: ⁴ Zohar I 117a ⁵ Genesis 7 ⁶ Sefer Yetzirah 1:7 ⁷ Isaiah 7:11 ⁸ See Tikkunei Zohar, Tikkun 42; Maamarei Admor HaEmtza’ee

Binah (understanding) is called a river, while Chochmah (insight) is called a spring, as known.

This then, is [the mode of study] called Iyun (in depth study); that he keeps his mind on the concept and analyzes it greatly. This is [a] slow [in depth study] which is the opposite of [the] quick [surface level of study].

The purpose of this is specifically to reach the depth of the concept, as it is in its innermost essential point.

This is analogous to one who gazes his eyes upon a certain object, but not in a passing manner. Rather, [he keeps his eyes upon it] with great attention and scrutiny, taking his time until he knows it well, in all of its internal and innermost components.

This [type of study] is called Hitbonenut – contemplation. [The word Hitbonenut (התבוננות) is] specifically spelled with two Nuns (נ – N), to signify that one [is to] contemplate it and analyze it greatly. This is in accordance with the explanation of Rashi [on the word] Iyun,⁹ “To stand upon the subject, to understand it clearly.”

footnotes: ⁹ See Rashi on tractate Sukka, 28b.

We find that this aspect of Iyun is only an aspect of a receptacle for the delving of Binah itself. For, at first glance, this aspect of Iyun is called “the delving of the concentration”¹⁰ in common usage. [In truth], this is not the case, for the delving of the concentration is only a vessel, [that allows one] to come to the actual depth of the concept.

footnotes: ¹⁰ Ha’amakat Ha’da’at

[A] higher [level than the level of the “delving of the concentration” (Ha’amakat Ha’da’at)], is what is called “delving” (Ma’amik). [This method of delving allows one] to reach higher than even Chochmah itself.¹¹ Now, seemingly, Chochmah is literally an aspect of the intangible “nothingness” of the concept, [as it exists even] before it comes into the category of being the essential depth or point of the concept in the comprehension of Binah. As mentioned previously, it is like the waters of a spring in comparison to the waters of a river.

footnotes: ¹¹ See the explanations of the famed Chassid of the Mittler Rebbe, Rabbi Hillel of Paritch, to Chapter 1, translated and annotated under the title Listen Israel.

Nonetheless, the aspect of delving in [this] source of the concept, its source reaches into the very source of the flow of the waters of the spring of Chochmah, which is called “the depths of Chochmah” or “the hidden-ness of Chochmah.”¹² or Ta’alumot Chochmah. See also Job 11:6 For, just as there are depth, length and width in Binah, which is called “yesh – something,” there is likewise a depth, length and width in the spring of Chochmah, which is called “ein – nothing.”

footnotes: ¹² Omkei Chochmah

The depth of the spring is the beginning and source of its inception, at its very depth. From there its flow spreads upward until drops of water burst forth into revelation from their concealment [within the ground]. Its utmost concealment is in its ultimate depth below (in the aquifer), as [in the verse], “the wellsprings of the abyss burst forth.”¹³ For, the earth is riddled with fissures¹⁴ and veins [of water], which have a primary depth. About this it is stated,¹⁵ “Chochmah is [found] from nothing,” that is, from the concealed Chochmah which is called the depth of Chochmah.

footnotes: ¹³ Genesis 7:11 ¹⁴ Talmud Bavli, tractate Chagiga 22a ¹⁵ Job 28:12

Now, Chochmah is the discovery of new insight which emerges like a bolt of lightning, as known. [The source of its inception in its hidden depths is its innermost essence. This is similar to the previous explanation of the matter of the depth of the comprehended concept (Omek Ha’Moosag) of Binah.] However, that was only in regard to the depth of the comprehension of Binah which is felt in a tangible way, with revealed explanations [on a subject]. The depth of this explanation of the concept is only the aspect of the “nothing of the something” of comprehension. Therefore, its depth, which is its essential point, is of no comparison to the “nothing” of Chochmah before it comes into the category of comprehension altogether.

Nevertheless, although the depth of the comprehension, which is called the 50th gate of Binah, is drawn from the “nothing” of Chochmah to “something,” (like the teaching,¹⁶ “A spring will flow out of the chamber of the Holy of Holies; its beginning will be like the antennae of a grasshopper, and it will then widen into the expanse of a river,” and the like,) its source also reaches into the depths of Chochmah itself. It is clearly observable that the delving specifically into the depth of the comprehension (omek hamoosag of Binah) will bring one to the source and root of the concept, thus enabling him to bring new light of Chochmah (insight) into Binah (tangible comprehension). This, then, is what is called Ma’amik – delving, which is an active verb, for he is activating the depths of Chochmah and Binah.

footnotes: ¹⁶ Talmud Bavli, Yoma 77b

(According to what we have explained, we may understand the statement,¹⁷ “Understand with wisdom and be wise in understanding.” In [Chassidic] manuscripts it is explained that “wise in understanding” refers to A”b of Sa”G¹⁸-יהו״ה correspond to the ten sefirot. The thorn of the letter Yod (י) corresponds to Keter. The body of the letter Yod (י) corresponds to Chochmah. The first letter Heh (ה) corresponds to how the seminal point of the Yod of Chochmah becomes expanded into the length and width of the Heh of Binah. The Vav (ו) which has a numerical value of six corresponds to the six emotional sefirot. The last Heh (ה) corresponds to Malchut. This will all be explained later in greater detail. What is relevant here is that the four-letter name HaShem-יהו״ה can be expanded. In other words, instead of Y (י) the letter Yod would be spelled out as יוד. The same is done with the other three letters of the name. Now, when it is spelled out with Yod’s (i.e. יו"ד ה"י וי"ו ה"י) it has a numerical value of 72 and corresponds to Chochmah, which is the name A”b – ע"ב (meaning 72). When it is spelled out with Yod’s and an Aleph (יו"ד ה"י וא"ו ה"י) its numerical value is 63 and corresponds to Binah. This is the name Sa”G – ס"ג, which equals 63. We may now understand the above statement that, “be wise in understanding” refers to A”b of Sa”G. In other words, it refers to the sefirah; Chochmah of Binah. Likewise, the aspect of Sa”G of A”b corresponds to Binah of Chochmah. The Mittler Rebbe will now explain this further. (The explanation of the expansions of the Name HaShem-יהו״ה will be discussed later in the book.) (Chochmah of Binah). This is [the ability] to understand a new insight within the comprehension of Binah. This only comes through the aspect of Iyun – the analysis mentioned earlier, which clarifies all the particular parts until they are clear. This Iyun (analysis) is what is called Binah of Binah.

footnotes: ¹⁷ See Sefer Yetzirah 1:4 ¹⁸ The four letters of the Name HaShem

After [a person has done this] he will be capable of bringing new insight into understanding and comprehension, but only within the subject matter itself. This insight is what is called Chochmah of Binah. Now, Keter of Binah is the aforementioned depth of the comprehension (the Omek HaMoosag) the source of which reaches into the depth of Chochmah, as explained above.

Now, “understand with wisdom” refers to Sa”G of A”b (Binah of Chochmah). This is the power of explanation within Chochmah itself, that he is capable of bringing it into many different explanations and facets. Nonetheless, it is still higher than the comprehension of Binah.

[This type of understanding may be understood from the explanation of] the statement¹⁹ [regarding Moshe], “He could not find ‘men of understanding’ (Nevonim).” [This (Navon) specifically] refers to “one who understands one thing from another.”²⁰

footnotes: ¹⁹ See tractate Eruvin 100b ²⁰ See tractate Chagigah 14a

The reason [he is capable of this] is because of the source of this power of “understand with wisdom” (Binah of Chochmah) that reaches into the depths of Chochmah, which was mentioned previously. For this reason, from one subject matter and wisdom he will be capable of understanding a completely different wisdom.

This [aspect of understanding] is much greater in level than that of a Chacham. That is, [a Chacham only has] insights from “nothing” into the particular subject matter of [his] investigation, but he does not understand an entirely different wisdom from it.

(Nonetheless, the source of the comprehension of a new insight within [the field of] his comprehension is also the matter of “understand with wisdom” (Binah of Chochmah). In other words, its source is in the ability to understand one thing from another. However, this remains concealed in the source of the intellect. This will suffice those of understanding.)

We find that the order of levels is as follows; [first is] the aspect of Iyun – analysis, mentioned earlier. [That is], to keep one’s mind on [the concept, and investigate its particulars], until it is completely clear. This is called Binah of Binah; to clarify and distinguish between all the inner and outer specifics, with the utmost precision.

From this, it also is possible for there to be the aspect of a length, to lower the concept through many investments,²¹ until it is made tangible to the comprehension of a child, as explained previously. Nonetheless, [he does] not [yet have] the aspect of a width, with various explanations of all its angles.

footnotes: ²¹ In analogies.

Following this is the aspect of Chochmah of Binah, which is [the ability] to bring forth insights, [but only] in the specific subject [under his investigation], as previously explained. This is [the aspect of] the width, from which the aspect of Binah of Binah creates a length.

Nonetheless, the extent of the length and width of Chochmah and Binah is dependent upon the aspect of the depth of the comprehension, which is called Keter of Binah. It is clearly observable with any comprehension of any subject matter that according to the measure of the depth will be the measures of the length and width. This will suffice those of understanding.)

According to what we have explained, what is commonly called ha’amakat ha’da’at – the delving of the concentration (or meditation), is not the actual delving into the depth of the comprehension (the omek hamoosag). This is because the faculty of Da’at has no relation to it.

Rather, the faculty of Da’at is the aspect of the strong connection of one’s feelings to a concept.²² It [is this type of concentration which] brings one to the depth of the comprehended concept, [but only] after the aforementioned analysis (Iyun), which acts as a receptacle for the depth of the comprehension (omek hamoosag), as previously explained.

footnotes: ²² Concentration and interest. See Tanya Ch. 3

Now, Da’at – concentration, also possesses the three dimensions of length, width and depth. For example, there are those who have a short attention span, and those who have a long attention span. There are those who have a broad attention span, but not a long attention span. There are those who possess strong concentration, and those of weak concentration, like “women who have a light Da’at.”²³ That is, because they lack the depth of concentration, subsequently their concentration is short.

footnotes: ²³ See Tractate Shabbat 33b

The difference between a weak concentration and a deep concentration can be understood by the difference between a child and an adult, as known. A child has a weak concentration. This is to say that he only possesses a very external connection or feelings towards the object of his understanding or desire.

For this reason, a child can be easily seduced into desiring the very opposite [of his original desire]. In contrast, an adult has a deep connection to the object of his understanding and desire, which is called the depth of concentration (or interest). ]Because he possesses this depth[, this automatically draws out a length of concentration and a width of concentration, as we previously explained regarding Binah.

The sign for [this] deep concentration is that [because of the great depth of his connection to the concept] it appears as if he is contracting and focusing the vessel of his brain. It is specifically through this deep concentration that he can come to an essential and deep comprehension of the subject matter, through the aforementioned analysis of Binah.

]However, the aspect of analysis] is the very opposite of contraction and focus (of all his mental capacities). Although, initially, [the analysis of Binah] begins with focus and contraction, it nonetheless immediately spreads forth with great expansiveness, with the clarification of all the particular components and details, as known.

This is not the case with the contraction and focus of the delving of the concentration. On the contrary, [the concentration] is only the contraction and focus, the aspect of gathering all of one’s mental capacities to connect only to this specific matter.

This is the very opposite of the spreading forth of the analysis with a great breadth into the subject matter. However, it is through the delving of the concentration that one can come to the depth of the concept, until its very source in the depths of Chochmah and Binah.

([Through the above he is capable of] reaching the aspect of the upper Da’at which unites Chochmah and Binah, as was explained previously regarding the matter of the depth of the comprehension (Omek HaMoosag) of Binah. This is the meaning of the statement,²⁴ “Da’at is hidden in the mouth of Imma.”²⁵ Mother, refers to Binah, while Abba – Father, refers to Chochmah. This will be discussed in much greater detail later in the book.

footnotes: ²⁴ See Zohar (Idra D’Mishkena) Mishpatim 123, 1. ²⁵ Imma –

It is likewise stated, “Moshe, who corresponds to [the faculty of] Da’at, merited Binah,” which refers [specifically] to the fiftieth gate [of Binah]. These [two faculties] are interdependent, as explained in various writings and [Chassidic] manuscripts. This will suffice those of understanding.)