Chapter 3

1From all the above we understand that in the matter of contemplation (Hitbonenut) on the comprehension of Godliness, there are two levels, Binah and Tvunah. Binah is the aspect of the essential comprehension of Godliness, [to understand] every particular of the matter that he contemplates, [to understand] how and what it is. He keeps [his mind] upon the matter with a great analysis [to understand] all its particular components, as explained above.

2An example of this [can be understood] from the comprehension of the details of Memaleh Kol Almin (the light of HaShem-יהו״ה, blessed is He, that fills all worlds). This is [the matter of] the coming into being of something from nothing, and is called, “the Godly power and effect upon the affected.”¹

3This is the aspect of the name Adon”ai (אדנ"י) or the name Eloh”im (אלהי״ם), which is a terminology of power,² as known. In the externality of this matter there are many various particular facets [that one must understand], until he grasps the very inner [aspect of the] matter, [to understand] its inner essence, how it is essentially. This is what was called [above], “the depth of the concept” (Omek HaMoosag).

4We previously explained that the aspect of Iyun - analysis is the aspect of the vessel which brings one to the aspect of the depth. The length is the aspect of bringing the concept close to one’s intellect through the use of the various known analogies.

5[He does this] until the matter becomes very close to his mind, by investing it in physical [analogies], to the point that even a child can grasp it, as explained above.

6The width is to expand and explain how the matter is [manifest] in many different ways, as opposed to just a single way.

7For example, an analogy for this matter [may be understood] from [how] the life force of the soul [is manifested] in the body. Now, this is only [the aspect of] a spreading forth from the essence, as known.

8There are a multitude of [other] ways [to understand the concept] of a spreading forth from the essence. Or, [regarding the concept] of the revelation of that which is hidden,³ [it may be understood] from [the analogy of] the movement of an animal, or from the letters of speech etc. [Another analogy is the flash of] insight from the essential Chochmah, or the revelation [of the power] of sight in the eye. [A further example is] the revelation of the flame from the coal. All the above are examples [of the concept] of the revelation of that which is hidden.

9In contrast, the analogy of the ray of the sun, or the light of a candle, or an applied force of energy and the like, are analogies [for the concept] of a spreading forth [from the essence].

10All the above is the expansion on the essential matter. The opposite of this would be the short summation [and explanation of the concept] in only one way. Moreover, [in the summation, the explanation] itself is in a short way, [only] glanced [upon] by the mind, without any spreading forth to expand [his thoughts upon it] at all.

11In contrast, the way this concept is grasped to its essential depth after the abundant explanations and comparative analogies, is called the depth and essence of this concept, as explained above.

12It is specifically after the length and width of the [many] analogies and abundant analysis that he will come to the aspect of the depth that is understood through them. This is to say [that he will only reach the depth], through the external enclothements and abundant analysis. This will suffice those of understanding.

13(Everything that was previously explained regarding the particulars of Keter, Chochmah and Binah of Binah may be found in a particular concept such as this, and likewise, in every other particular concept in the comprehension of HaShem’s-יהו״ה Godliness, as will be explained.)

14Now, the aspect of Da’at is the aspect of the recognition and feeling, that is, the connection to the concept, as explained above.

15About this it is stated,⁴ “V’yadata – You shall know [this day and set it upon your heart, that HaShem-יהו״ה, He is the God, in heaven above and on the earth below there is nothing else,” and “Da et Elokei Avicha⁵ – Know the God of your father etc.,” which refers specifically to the comprehension of how it is that HaShem’s-יהו״ה Godliness fills all worlds, as known.

16It is specifically this that brings one to the aspect of the “depth of everything,” that is, the depth of Chochmah “which is found from nothing,” as explained above.

17In other words, [this is] the depth of the sight of the intellect, into this comprehension of how HaShem’s-יהו״ה Godliness permeates all worlds, which is higher than the [actual] grasp of the intellect, as known.

18(This is as stated in Ra’aya Mehemnah,⁶ “with the eye of the intellect, for the heart sees all.” This is [also] called,⁷ “Gazing at the preciousness [of the King].” Now, in this too there is an aspect of depth, as explained above at length.)

19Now, the aspect of Tvunah is to draw forth from this concealed depth, into revelation in the comprehension of how HaShem’s-יהו״ה Godliness fills all worlds. For, since he grasps the essence of this concept very well, he is, therefore, capable of bringing it into many separate matters.

20For example, [he can understand] many details in the existence of the created worlds, how they come into being from nothing to something. [He understands this and draws this out] in a manner of particulars from the general concept of Memaleh Kol Almin, in which these particulars were concealed.

21Without this power of Tvunah in this comprehension of Memaleh Kol Almin, his comprehension of it would remain in his brain of understanding alone. He would not know what to do with this [concept], or how to bring this Hitbonenut to comprehend how [his very own] existence is brought about something from nothing. [He would not be capable of doing this] at all, as understood from all the above. This will suffice for those of understanding.

22(From the above we may [now] understand the reason for the lacking [which may be found] in beginners or even in those who are experienced, but lack Tvunah. Although they grasp [the explanations of the concepts well], when they hear or read them, they are incapable of bringing the matter of the coming into being of the worlds out of nothing, into contemplation during their prayers.

23[Because of this] they may reach the point where they ask [themselves], “What am I to do with all this?” and “Of what benefit is this [to me].” This is because in his mind these are two separate things, because the understanding remains in his mind [as an abstract concept], totally removed from all matters. This will suffice those of understanding.)

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