Chapter 2

1Now, it is known that in Binah itself there are two levels; Binah and Tvunah. The matter of Tvunah is the aspect of the spreading forth of the light of Binah. (This is as stated in the Zohar,¹ “The lower mother and father are Yisroel Saba and Tvunah.” ]Tvunah is[ called the lower mother.)

2]This comes about[ because ]the concept[ is grasped very well in the vessel of the comprehension of Binah. Therefore, [through this], it spreads forth to bring it into many matters that are separate from the essential comprehension ]of the concept itself[. ]One who is capable of[ this is called “a man of Tvunah,” as in ]the verse],² “Deep waters… a man of Tevunah shall draw them out.”

3The “deep waters” represent the aspect of the depths of Binah which remain concealed in the essential self. It is specifically the “man of Tvunah” who draws it out and brings it forth from its concealment, to bring it to spread forth in many different manners, in order to quench the thirst of the recipients.

4This is analogous to one who draws out deep waters to quench the thirst of the sheep. We may clearly observe that when the reasoning of a concept is too deep to be retained in the comprehension of man, this is called “deep waters,” which is the aspect of the depth of the comprehension (Omek HaMoosag), from which the length and width come, as previously explained.

5It is specifically one who possesses the power of Tvunah who can “draw it out.” In other words, he brings to light the aspect of the hidden depth of the concept, until it may be retained within the comprehension of man, as if it was not deep at all. Just as [in the analogy of] one who draws the deep waters [out of the depths of the well], he brings the depth [itself] close.

6According to the above, we must say that the power of Tvunah is a power that spreads forth from the power of Binah, to bring its depth into revelation below to the recipients.

7This is not the case with one who is not “a man of Tvunah.” Although he may be a man of comprehension in his mind of Binah, (which is called a “Tafsan –Grasper” in the terminology of the world,) it is possible that his comprehension remains as it is in the essence of his mind of Binah. ]That is, he only possesses[ “the spirit of Binah,” but there will not come from it any spreading down into separate matters, outside of the essential comprehension itself.

8Furthermore, although his comprehension is in the length, width and depth, as explained above, it is all in the essential comprehension, as it is. However, it will not be revealed below in separate matters, and certainly, the depth of the concept remains in its depth, concealed in itself. Likewise, the length and width all [remain] in the essential comprehension, as they are, in that state alone.

9An example of all this can be seen in the depth of the logical debate of the Talmud, in which there are many reasons and explanations to argue one way or another etc.

10Although one may come to the comprehension of Binah, nonetheless, he still is incapable of bringing to light any actual verdict or ruling of “innocent” or “guilty” from the essential intellect.

11In other words, one is not capable of bringing out any “guilty” verdict from this reasoning, nor any “innocent” verdict from this reasoning.

12This is because, as of yet, these concepts and explanations are only theoretical abstractions. One will, therefore, not find any spreading forth into matters which are separate from them. In other words, [he will not be capable] of applying these reasons and explanations [in practice] and state a “guilty” or an “innocent” verdict through them.

13Rather, it is like a Heyulie power, in which it is not yet known what will result from it or what could be done with it.

14]It is[ therefore ]understood that[ the power of Tvunah, which spreads forth from the mind of Binah, is the ability to bring the essential comprehension, to an aspect of spreading down from it, in all matters that are separate from ]the concept[ itself. ]That is to say, he is capable of arriving at a verdict[ whether for “guilt” or for “innocence” etc. Likewise, the arousal [of the emotions] of the heart [comes from this power]. Furthermore, [he is capable of] bringing it into thought in many various angles.

15However, at first glance, we see that in Binah itself, there exists an aspect of emotions, which are called the seven lower sefirot of Binah. These are [also] called the emotions of the intellect that leans either towards merit, or the intellect that leans towards guilt, as known.

16However, these are only as the emotions still are concealed within the essential comprehension.

17Nonetheless, to bring these emotions out into revelation in a separate matter, such as to shed light upon a certain case according to this concept and reasoning, and to [actually] cause the judgment on this matter to lean either to kindness or sternness, specifically requires a man of Tvunah. ]It is specifically a man of Tvunah] who can bring out insight and light, from the emotional [sefirot] of Binah.

18The meaning of “a man of Tvunah” is that he has a thorough grasp of the essential comprehension. Because of this, the comprehension spreads forth in him, to do and to shed light upon many completely separate matters.

19He even is capable of bringing the depth of Binah itself into revelation, as explained above. This will suffice those of understanding.

20(This then is the aspect of the lower father and mother, Yisroel Sabba and Tvunah. Yisroel Sabba is the aspect of the emotions of Chochmah, and Tvunah is the aspect of the emotions of Binah. However, these two are how these emotions come into revelation, to the outside. The aspect of Malchut of Tvunah is the aspect of the intellect which comes in thought, which is called the letters of intellectual thought (Machshevet Sechel), within which the intellect becomes invested. It is the external vessel for analytical thought (Machshava Iyunit), which is the revelation of the comprehension of Binah itself, from the aspect of the essence of the concept and explanation. From the aspect of Malchut of Tvunah is drawn the source of the letters of thought themselves, which is called Leah. This (Malchut of Tvunah) is the aspect of the large Dalet (ד) of the word³ Echad-אחד.)

21For this reason, Tvunah is also called Ben U’Bat – Son and Daughter, as known. This is because Tvunah likewise possesses the three [dimensions of] depth, length and width. Its depth is the essential strength of the power of Tvunah of this comprehension, as it is during the time which he grasps it.

22Through this (grasp) he is capable of bringing the [very] depths of the concept [out] into revelation, as was previously explained on the verse, “a man of Tvunah shall draw them (the deep waters) out.”

23The length of Tvunah is the descent [of the concept] into a separate matter, to shed light upon it, or to accomplish many actions through it.

24Its width is the aspect of the spreading forth of his Tvunah in the essential comprehension [itself], to expand it in his thought in many different manners, and not just [in the essential manner] that it is.

25]Now, the reason] that Tvunah is called Ben U’Bat – Son and Daughter, is because it is specifically Tvunah that gives birth to revealed emotions as matters in and of themselves. For although Binah is called the “mother of the children,”⁴ nonetheless, from Binah itself, there is no birth of the emotions (since it is the “upper mother”).⁵

26In contrast, Tvunah is called the “lower mother,” [for it is she] who gives birth to the emotions. These [emotions] are the aspects of “Son and Daughter” – love and fear, which specifically come about included in Tvunah. [This is because Tvunah] is the aspect of the spreading forth of the light of Binah downward, as explained above.

27It is also for this reason that the aspect of the intellect of the emotions is drawn from the aspect of Tvunah. (This is as stated,⁶ “HaShem-יהו״ה founded the earth with Chochmah, [and established the heavens with Tvunah.” The first part of this verse, “HaShem-יהו״ה founded the earth with Chochmah,” refers to the fact] that “the father founded the daughter.”

28[The second part of the verse states], “He established the heavens with Tvunah.” As known, the “heavens-Shamayim-שמים” refers to the aspect of the emotions, fire-Eish-אש and water-Mayim-מים.⁷

29Similarly, [it is stated],⁸ “They are established with Tvunah.” This refers to the establishment of the emotions [because] of the aspect of the intellect of Tvunah which is in them, since the aspect of Tvunah is like an intermediary to bring the intellect from the aspect of the emotions of Binah into the emotions of the heart.

30This is similar to the power to bring [a concept] into a separate matter, which is the principal aspect of Tvunah, as explained above.)

31Furthermore, as known, in Binah there is a bent Nun (נ) and a straight Nun (ן).⁹ That is, the bent Nun (נ) is the width, while the straight Nun (ן) is the length.

32Furthermore, when expanded, the Nun which fills it is the straight Nun,¹⁰ which is not the case with the expansion of any other letters.

33This is because the length is included in the width. This is likewise the case with Tvunah. However, in regard to the double Nun in the matter which is called Hitbonenut (התבוננות), as in the verse,¹¹ “My nation does not contemplate – עמי לא התנונן”; this is the inner aspect of Binah, which is called Iyun, to stand upon the subject etc.

34This is called Binah of Binah and is an intermediary between Binah and Tvunah, through the aspect of the straight Nun. For this reason it is called Hitbonenut. This will suffice those of understanding.

Rabbi Amiram Markel (Neirot) · CC BY · sefaria.org