[To elaborate further on] the two levels[122] of the point:

There is a point which does not even have the form of a yud. Even a yud [although in essence merely a point] has at least the form of a letter, which indicates some degree of revelation. A point alone, however, completely without form, represents concealment and a lack of expansion - that which cannot even be a source for Binah.

The second level is comparable to the form of the letter yud (h), which extends somewhat breadthwise, and has two protrusions, above and below. The breadth may be seen as that [point of Chochmah] which has already descended to a state of revealed intellect in the mind and can lead to understanding.

The lower tip (kotz) [of the first letter of the Name Havayah][123] indicates a tendency towards the expansion of the following letter - hei, which is Binah; i.e., it indicates the potential of Chochmah to be comprehended through Binah.

It [Binah] is antithetical to the entire concept of Chochmah, which is ayin ("nothing") and concealment. As mentioned above, the ayin of Chochmah signifies total concealment. Moreover, even the expansive element of Chochmah is still only a point, for in it the entire idea in question is grasped as a general point. [Even this level] is ayin in comparison to Binah. It [Chochmah] is not limited as is Binah; like flowing water, as mentioned above, it can assume varying forms.

The faculty of Binah, on the other hand, is by definition amplified into many particulars and is clearly limited. Hence the difference between them can be described thus: Chochmah grasps an idea in a general manner, unamplified; Binah grasps it in a form that is amplified into its many specific particulars. (For further details see the maamar entitled U'Beyom HaBikkurim, 5654 [p. 286ff.].) Thus they are the antithesis of one another. They are united by the lower protrusion of the yud, which represents the tendency [of Chochmah] towards Binah.

The matter can be understood[124] according to the teaching of the Sefer Yetzirah[125]: Havein beChochmah ("Understand through wisdom") and chacham beBinah ("Become wise through understanding"). It would surely seem more appropriate to say, "Become wise through wisdom" and "understand through understanding." However, this quotation teaches that Chochmah and Binah are inclusive of each other. There is Binah within Chochmah, hence "Understand through wisdom"; and there is Chochmah within Binah, hence "Become wise through understanding."

Summary: A point may be formless; a point with a form is the letter yud. Chochmah represents concealment, and Binah - amplification. They are joined by the lower protrusion of the yud.

   

Notes:

122. (Back to text) Cf. the maamar beginning BaYom HaShemini Atzeres, 5667 [Sefer HaMaamarim 5666, p. 372 ff.].

123. (Back to text) See Torah Or and Toras Chayim, beginning of Parshas Lech Lecha.

124. (Back to text) See Pri Etz Chayim, Shaar HaTefillin ch. 16; Etz Chayim 15:4; Torah Or and Toras Chayim, loc. cit.; Likkutei Torah, Parshas Seitzei, the explanation appended to the maamar entitled Velo Ava [p. 39b]; Biurei HaZohar, end of Parshas Va'eira [p. 39b ff.]; Imrei Binah, Shaar HaKerias Shema, ch. 55ff. [p. 53b ff.]; the maamar entitled, Amar R. Yehoshua ben Levi: BeChol Yom...," 5688 [p. 122].

125. (Back to text) [1:4.]