Fish of the Sea - Reb Itchie Mayer on Shemini - Hebrew & English

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Shmini, with English excerpt and full text in Hebrew in pdf form and the English from Reb Itchie Mayer's Torah given in 5766. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

The “Fish of the Sea”

Moshe Rabbeinu’s primary avodah was that of Yesod Abbah. This is a very deep avodah, which represents the bliss of true connection with Hashem, at the level of thought which is not apparent to those around him. Moshe Rabbeinu was connected to the aspect of Abba / Chochmah, and experienced the bliss of complete nullification to Hashem. This is why Moshe was called one of the "נוני ים"—“the fish of the sea.” Just as fish exist in the obscurity of the water, so too was the avodah of Moshe Rabbeinu well hidden—just as the Yesod is hidden. [Note: This is true on a material level, because the foundation of a building is actually underground and is not seen at all. The aspect of personal purity associated with the sefirah of Yesod is likewise a hidden matter.] This avodah involved the contemplation of supernal yichudim with absolute concentration. This is the avodah of the true tzaddikim who are an aspect of oil, which is soundless and whose viscosity damps all sound.[1]

We are taught that there are two “foods” that will be served at the time of Moshiach: the Shor Habar and the Livyasan, the “wild ox” and the “leviathan.”[2] Moshe Rabbeinu is associated with the Livyasan, just as the tzaddikim are an aspect of the “fish of the sea.” [Note: this is one reason why we eat fish on Shabbos.[3]] Nadav and Avihu are aspects of the Shor Habar, an outer revealed avodah, of the tzaddik who is always going in the way of teshuvah. This tzaddik is always shining with the light of true connection. Everyone who sees this tzaddik knows he is connected to Hashem. The Shor Habar is an aspect of a revealed avodah, just as the “wild ox” walks about upon the open land.[4] [Note: The Ba’al Shem Tov taught that Moshe Rabbeinu was not necessarily recognizable as a tzaddik from the outside.]

The Marriage of Chochmah and Binah

Chazal taught that every fish that has scales has fins, but not all that have fins necessarily have scales.[5] Kaskeses, scales, are an aspect of appearances since they are the outer covering of the fish. This refers to one whose primary avodah is an aspect of Imma / Binah, always striving to draw closer to Hashem. Such a person surely has fins with which to swim in the upper worlds.[6] Nadav and Avihu were an aspect of Binah / teshuvah, and it suited their essence to imbibe wine. [Note: On a simple level this is because the avodah of continuous teshuvah makes one joyously excited, “drunk on holiness.”] Superficially, it seems difficult that Chazal say that Nadav and Avihu died because they entered the Mishkan after imbibing wine.[7] Wasn’t teshuvah created before the world?[8] Isn’t it the reason we will be redeemed[9]? Does not the Zohar state that the beis in the first word of the Torah represents teshuvah?[10]

This is all true. Nevertheless, they failed to consult with Moshe and Aharon. And they didn’t marry.[11] Marriage is the unification of the avodos of Chochma and Binah. Moshe and Aharon taught that one must imbue his teshuvah, his aspect of Binah, with his aspect of Chochmah, the depths of who he is, his innermost self or pintele Yid, and resolve to improve from that moment on. How can he really improve? By connecting with Hashem at all times. This accessing of the deepest parts of ourselves is symbolized by the letter yud. [Note: On a simple level, the yud represents Chochmah, the small seed of an idea that must gestate through other stages before it is fully born. The yud is the smaller letter, it is just a point, a pintele Yid, that represents self-nullification, or making oneself smaller, before Hashem. This self-nullification is the birthplace of all wisdom, since “wisdom comes forth from nothingness.”[12]] This is the yud that will be added to the name of Dovid Hamelech in the ultimate future. [Instead of spelling it "דוד" we will spell it "דויד".] Dovid is the archetype of teshuvah since he accepted upon himself the yoke of teshuvah.[13] This is the unification of Binah and Chochmah within one’s teshuvah, as explained earlier.

The truth is that the Jewish people will only be redeemed in the merit of their teshuvah, and we have been promised by the Torah and Hashem’s prophets that at the end of the exile the Jewish people will repent completely.[14] “And it will be, when all of these things come upon you… And you will return to Hashem your G-d and Hashem your G-d will restore your returning…”[15] However, genuine teshuvah is not the guilt and self-recrimination that brings a person to depression that distances him from Hashem and from fulfilling his true purpose in life. On the contrary, teshuvah is meant to bring a person to true dveikus in Hashem in the way of Dovid HaMelech who decreed that we recite one hundred blesseings every day so that we are always reminded of Hashem. This is an aspect of continuous teshuvah. This is the marriage of Chochmah and Binah.

[1] See Zohar Hakadosh, Vayikra 39a
[2] See Midrash Rabbah, Shmini, Parsha 13; Bava Basra 74b; Zohar Hakadosh, vol. I, 135b; and Ginzei Meromim on the verse: "אחד באחד יגשו".
[3] Kitzur Shelah and many other sources.
[4] See Likutei Torah, Parshas Shmini
[5] Chulin 59a
[6] See Likutei Torah, Parshas Shmini
[7] Vayikra Rabbah, 20
[8] Pesachim 54b
[9] Sanhedrin 97b and Rambam
[10] Zohar Shemos, 180b
[11] Medrash Tanchuma, Acharei Mos 6
[12] Iyov 28:12
[13] Moed Katan 16
[14] Rambam, Hilchos Teshuvah 7:5
[15] Devarim 4:30; 30:3

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The Gaps That Bring One Closer - R' Binyomin's Drasha From Shavuos

On the second night of Shavuos, between Mincha and Ma'ariv, Kehillas Aish Kodesh was zoche to have Rabbi Binyomin Tepfer, a Rebbe at HAFTR and a son-in-law of Rav Weinberger, give the Drasha. It was a great message that is relevant to how each of us approaches the challenges and obstacles to growth in ruchnius that we face on a day-to-day basis. IY"H, I hope to briefly summarize what he said here, though obviously I can't capture the delivery or all of the detail in a one hour Drasha. I also want to thank Rabbi Tepfer for clarifying a few points from the drasha as well.

The Setup

Rabbi Tepfer introduced three sugyos where one finds the concept of a "Retzuah," a strip of some sort, which separates between the holy and the mundane, to which Chazal have an ambivalent relationship.

#1 The Gemara in Chagiga 25a teaches the din that if one brings wine or oil for the Beis Hamikdash from Yehuda (Judea), it is Tahor. But that if it is brought from the Galil, it is Tamei. "ביהודה אין ובגליל לא מ"ט אמר ריש לקיש מפני שרצועה של כותים מפסקת ביניהן." The Gemara asks, "In Yehuda, yes [it's tahor (pure)]. But in the Galil, no [it's not pure]. Reish Lakish says that this is because there is a strip (Retzuah) of gentiles which separates between them." Rashi there explains that since Kusim live in that strip of land, it has the din (status) of Chutz La'Aretz (being outside of Israel). He further explains that the Chachamim instituted a Tuma D'rabanan (rabbinically insituted impurity) on any wine or oil passing through Chutz La'Aretz. Therefore, wine or oil that will be brought through that strip from the Galil will be Tamei. However, Rebbeinu Chananel said that the Retzuah actually was part of Eretz Yisroel, but that because mostly gentiles lived their, the Chachamim were gozer (insituted) the Tuma status because graves and the like were not clearly marked there.

However, Tosafos ask another question. How were the people from the Galil who had to pass through this Retzuah/strip able to be oleh l'regel (make the pilgrimige to the Beis Hamikdash) three times a year? To offer the Korbanos, they would have to go through a 7 day purification process, which would add a week to their trip every single time! This seems so impractical. Why would Hashem set up this michshol, stumbling block, before people, by creating this disincentive to be oleh l'regel? R' Tepfer also asked what the meaning of the machlokes is, wherein Rashi holds that this Retzuah, cutting right accross Eretz Yisroel from East to West does not even have the status of E"Y, but that Rabeinu Chananel holds that it is indeed considered part of E"Y...

#2 We are told the following by the Gemara in Zevachim 53b-54a: "וקרן מזרחית דרומית לא היה לה יסוד מ"ט? ... אמר רבי חמא ברבי חנינא רצועה היתה יוצאה מחלקו של יהודה ונכנסה בחלקו של בנימין והיה בנימין הצדיק מצטער עליה בכל יום לנוטלה שנאמר(דברים לג) חופף עליו כל היום לפיכך זכה בנימין הצדיק ונעשה אושפיזכן להקב"ה שנאמר (דברים לג) ובין כתפיו שכן." "The south-eastern corner [of the Mizbeach/Alter] had no foundation (Yesod). Why? ... Rabi Chama, in the name of Rabi Chanina, taught: There was a Retzuah/strip [of land] coming out of the portion of Yehuda['s land] and entering the portion of [the tribe of] Binyamin. And the Tzadik Binyamin was pained by this every day, that it had been taken, as it says [in Devarim 33:12) 'He hovered over it all day.' Therefore, the Tzadik Binyamin merited to become the host for the Holy One, as it is written (Id.), "And between his [Binyamin's] shoulders it [the Kodesh Hakodoshim] will rest."

We see here another example of a "pesky" strip which gets in the way of the Tzadik Binyamin's feeling of wholeness in his portion in the Eretz Hakodesh, the holy land. First, we had the Retzuah of land creating Tuma/impurity problems for the residents of the Galil who wanted to be oleh l'regel, and now we find a tiny strip of land from Shevet Yehuda taking away what should have been part of Binyamin's portion, to the point where it prevents part of the Mizbeach from having a "Yesod," a foundation!

#3 With regard to whether or not the the Retzuos (strips) of the tefillin are truly part of the tefillin or not, there is a machlokes between the Mechaber and the Rama in the Shulchan Aruch Orach Chaim 33:4 (page 59 in the linked pdf file). The Mechaber holds that the Retzuos do not need to be colored lishmah (for the sake of the mitzva of tefillin) and they are kosher bidieved if colored by an Eino Yehudi, a gentile. This is the same din as the actual teffilin themselves. Therefore, the Mechaber holds that the Retzuos are of the same status as the actual tefillin. Whereas the Rema holds that the Retzuos, the straps, must be colored lishma, unlike the actual tefillin themselves. This implies that they are not part of the tefillin themselves and that is why they have a different din than the actual teffilin.

Finding the Common Denominator

Rabbi Tepfer suggested the following common denominator in all of these sugyos relating to Retzuos: In all three cases, there is some interrupting separation between one's desire to connect to kedusha. In all three cases, that sepperator appears outwardly to be a lowly and mundane obstacle to holiness. But in each case, that obstacle was eventually shown to be the instigator for greater holiness.

#1 The Retzuah of Tuma that separated the residents of the Gailil from the Beis Hamikdash seemed outwardly like it wasn't even part of Eretz Yisroel (Rashi). But Rebeinu Chananel showed how even though it appeared unholy because of the kind of people living there, b'pnimius, deep inside, it really was still Eretz Yisroel. Also, that Retzuah which sepperated them from Yerushalayim and aliya l'regel ended up causing them to spend an extra week in Yerushalayim three times a year in preperation for Pesach, Shavuos and Sukkos. In all liklihood, this probably caused them to be even more influenced by holiness than people from other parts of E"Y who came to Yerushalayim only a very short time before the Chag. Also, he suggested that Hashem caused this challenge/opportunity to fall in the lap of the Galil residents because they (who live in Tzfas, Meiron, Tiveria, etc.) were more attuned to how Hashem causes aliyos (growth) to come to people through yeridos (problems).

#2 Binyamin felt that that this little Retzuah of land from Yehuda was taking away from the completeness of his kinyan, his ownership and connection to the holy land. Also, Binyamin was the brother of Yosef, the Tzadik Yesod Olam, the foundation of the world. But since he did not have the portion of E"Y at the point of the south-eastern corner of the Mizbeach/Alter, that point lacked a Yesod, foundation since it lacked that connection to the Tzadik Yesod Olam. However, it was davka (specifically) because he was so bothered by wanting to have an even more complete portion in Eretz Yisroel that Hashem responded by decreeing that he would be zocheh to have the Kodesh Hakodoshim, the Holy of Holies, housed on his territory. Through his feeling of the incompleteness of his avodah, he was zoche to have so much more than he would have had, had he felt complete in his avodas Hashem, without that Retzuah standing in the way.

#3 According to the Shulchan Aruch, who holds that Retzuos (tefillin straps) do not need to be colored lishmah, just like the Batim, the Retzuos are part of the Tefillin. According to the Yam HaChochma on that se'if in Shulchan Aruch (33:4, year 5767), the Mechaber holds that the Retzuos are the essence of Bina, just as the Batim are, and therefore neither require coloring for the sake of the mitvah. They are already the essence of Bina and don't require coloring lishma. Therefore, the Retzuos are part of the tefillin. However, the Rema holds that the Retzuos are not the essence of Bina, unlike the Batim, and therefore must be colored lishma. The Mechaber, however, who shows the influence of Kabbalah throughout Shulchan Aruch, is more in tune with the side of Bina, and therefore he is more inclined to see how the outwardly non-tefilin status of the Retzuos hide within it a deeper reality, wherein the Retzuos have the same kedusha status as the tefillin themselves. He doesn't view them as a sepperation between the person and the kedusha of the tefillin. rather, they are just as holy in that they are the medium through which one can access kedusha.

The common denominator in all of these cases, which is the same one that we can see in our daily lives, is that the things which stand in our way of achieving the levels in holiness that we know we should reach, are there just to make us want it more. That feeling of incompleteness, of wanting more but not getting it, is the source for so much more growth in Avodas Hashem than immediate success in avodas Hashem would have accomplished.

-Dixie Yid

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Are you a Rochel or a Leah?

I heard the following breakdown of the two basic personality types from my rebbe. There are "Rochels" and there are "Leahs." I think of these often when I am trying to charactarize aspects of myself and others. They interconnect with so many other aspects of Yiddishkeit and this is another reason I find them so fascinating.

Rochels (this could be men or women) are those people who always seem to have everything together. They seem to always be organized, look put-together, and they have a kind of stability in their Yiddishkeit and in life in general. This is alluded to in the pasuk which creates the distinction between Rochel and Leah. "וְעֵינֵי לֵאָה, רַכּוֹת; וְרָחֵל, הָיְתָה, יְפַת-תֹּאַר, וִיפַת מַרְאֶה." (Breishis 29:17) "And Leah's eyes were soft [but] Rochel was beautiful of form and beautiful of appearance." Rochels have the outer beauty of a beautiful and stable Jewish life. The "Rochel personality" cooresponds to the mida of Chochma (Wisdom), to the tzad zachar (the masculine side) and to Yosef Hatzadik. This is, of course, why she's the mother of Yosef Hatzadik.

Leahs on the other hand are people who aren't as externally perfect as the Rochels. We're the ones who struggle mightily to grow at every stage. Constant stability is not our forte. Because we're always struggling to grow to the next level, we often times have periods of major growth and accomplishment. However, because it's such a struggle, we also have much bigger nefilos (fallings) as well. The Rochels may do fewer things wrong. But in their beautiful stability and steadfastness, they also don't accomplish as much. The mida of Leah cooresponds to the mida of Bina (insight). It also cooresponds to the tzad nukva (the feminine side) and to Dovid Hamelech, the ultimate Baal Teshuva.

People often exists with different levels of each of these Leah or Rochel traits. A person may be 70% Leah and 30% Rochel or whatever. I see some people in my Shul, especially older people who are such beautiful Jews in their never-failing punctuality and commitment to davening and learning. On the other hand, I know other people who are much more volitile, but have such a passion for Yiddishkeit and a drive to grow, that it inspires me. They may not always be there or on-time for every minyan, but every time they take one step backwards, they take two steps forward and are much greater people than they were a year ago. Fortunately, the lack of rock-solid consistency opens a Leah up to much more growth in avodas Hashem.

In today's times, at least in America, most people are more Leah than they are Rochel. This is certainly true of myself as well. May Hashem help all of us, the Rochels, the Leahs, and everyone in-between reach our tachlis hamechuvan, or intended purpose in life!

-Dixie Yid

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My Favorite Pasuk - A Guest Posting by Me at ASJ

Click on over to A Simple Jew, where he put up my answer to the following question:

A Simple Jew asks:

ודובר אמת בלבבו ("...and speak the truth within his heart")
Seeing these words in the siddur each morning reminds me of this and this. I am grateful that these words confront me before I start the day and help keep my thoughts, speech, and actions in check. Without them, I would be more prone to following the illogical logic and rationalizations of my mind.

Is there a verse in the siddur or in sefer you learn regularly that serves a similar function for you?

Dixie Yid Answers...

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Ata Chonen - The Three Levels of the Intellect - Audio Shiur

Here is the latest installment of Reb Yerachmiel's Baltimore community Kollel Rav Pincus Chaburah on Tefillah.

In the latest shiur, he discussed the meaning of "Daiah Binah Ve'Haskail" in the bracha of "Chonain Ha'Daas". Be'ezras Hashem, the shiur will speak (think and feel) for itself...

You can CLICK HERE to listen online or HERE to download.

-Dixie Yid

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Yitz's Thoughts on My Recent Translation Post on Chochma/Bina From Rav Kook

Yitz, at A Waxing Wellspring, has a post that he says was going to be a comment on this post, but ended up being a post of its own. In it, he reflects on the potentially endless loop between the aspects on Chochma and Bina, in understanding life and Yiddishkeit. Please read his post!

The thing that always worries me most though, is what Rav Kaplan said about Ben Zoma...

-Dixie Yid

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Chochma vs. Bina - Part 8 - Rav Kook - Putting It All Together

In this final section, translating teachings by Rav Itchie Mayer Morgenstern and Rav Kook on the topic of understanding Chochma and Bina and how those sefiros manifest themselves practically in modern times.

I highly recommend that you read the Introduction first. Each part links to the next, so you will be able to keep up. My rebbe connected this teaching from Rav Kook, with Rav Itchie Mayer Morgenstern's explanation of Chochma and Bina's practical manifestations in modern jewish movements. Here, in the conclusion to this series, Rav Kook explains how the desire to unify Chochma and Bina is the prime movant behind so much of what people invest time and energy into in this world, and how you and I can learn Torah in a way which is mesakein, repairs, the world's perversion of this desire to unify.

Oros HaTeshuva 7:10

The chutzpa that exists at the end of days comes because the world is already ready, to the extent that it demands understanding, [to know] how all details are tied into the principal. There is no detail, that is not tied to some great principal, will satisfy the mind. If the world would toil in Torah, with the light of this trait, the spiritual sould would be come so great that it would recognize the right connection between every detail with the spiritual principals. Teshuva and a reperation of the world which would come with and through it, would be revealed and and reach actuality. But because of laziness, and because the light of Torah is [hidden] within, and needs to be loftiness [of spirit] and inherent holiness, [this trait] has not entered the world in the proper way. The need to organize life in this way, where the details are built on an understanding of the whole structure.

At a time like this, where the completion of the revelation of light, and a clarification of the path to this understanding has not yet come, this creates an awesome destruction. We must use the best medicine, which is increasing the power of spiritual strength, to the point that the way of understanding and measuring the connection between all types of theoretical knowledge and activity with the highest principal will be something which is understood and becomes a normal means which comes naturally through [currently] forgotten feelings of the soul. Then, the spiritual power behind life will return to actuality and intellectual connectivity, to affect the world, and overarching Teshuva will begin to give its fruits.

-Dixie Yid

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Chochma vs. Bina - Part 7 - Unifying the Source With the Details

I highly recommend first reading the introduction to this series HERE. In this section, I'm translating several pieces from Rav Kook, compiled by my rebbe, which explain how, when learning Torah, one achieves the ultimate level of unifying the vast details of halacha (Bina) with their root source, the Master of the World (Chochma).

Oros Hatorah (?) 2:3

When one learns simple Torah ideas, he will see how the supernal light, from the highest form, descends until it resides so beautifully in the physical world. His heart will be expanded by all of [the Torah's words'] great preciousness and vigorous life, which flow from the source, the holy of holies, which fill the entire world only through the unique light of the Jewish people. Know clearly that this light, which is hidden within the words, letters, customs, actions, halachos, debates and logic, meets the supernal light which is above all of that, bathes in it, and plays together with it. This light, which gives life to all worlds, is filled with pleasure and great joy from the constant meeting which takes place through [Jewish people] learning Torah for its own sake, which makes peace among the hosts above and the hosts below.

Oros Hatorah 7:1 (?)

The connection between Hakadosh Baruch Hu and the Torah is the foundation of the holy work of [Hashem's] Chosen People. While we toil in halacha, it's sections and details, we know, as an overarching principal, that all of the words of the Torah are the Way of G-d, [and that they] flow from the higher source of life. However, in the soul, this Divine interweaving [between Hakadosh Baruch Hu and the Torah] is a living, Divine reality. The pleasantness of Hashem stirs inside it, and to whom closeness to G-d is better than any pleasure. And that delicate tapestry is felt in the heart of life. "My heart and my flesh call out to the Living G-d!" (Tehilim 84:3) And in order to lift up the value of this exalted feeling which is hidden in every nook and cranny of the Torah and all of its details, [one must use] that trait, that overarching feeling of loftiness, which excites the soul with pleasantness from above. This act, which comes from a high inner motivation, has the ability to tie the Torah to Hakadosh Baruch Hu. Meaning: to tie the detailed practical Torah below with the overarching, general Torah above.

Oros Hakodesh 4, page 402:

How great is my inner battle! My heart is filled with a high and broad spiritual tapestry. I [only] want the Divine pleasantness to continually spread out within me. Not because of the beneficial pleasure in [that feeling,] bur rather because this is how it must be. That is how reality stands. It is the substance of life.

I always [feel] heady. My inner essence roars, with great sound, "Give me the light of Hashem! The pleasure of the Living G-d and His delight! The great privelige and pleasure of visiting the chamber of the King of the Universe, Hashem, the G-d of my father, to Whom the love of my whole heart is given, and the fear of Whom lifts me up!"

My soul continually lifts its self up. It raises its self up above everyting low; the smallness and limitations that natural life, and the body, the environment and the conclusions which limit and pressure it like a vice, [trying to] completely push it to the side.

Obligations flood me. Learning and exacting study without end. Thorny ideas, putting forth exact logic in letters and words. [All of this] comes and surrounds my soul, which is clean and free, light as a bird, pure like the essence of heaven, drowning in a sea of light. But I have not yet reached this level, to look from the beginning until the end, to understand the pleasantness of a teaching, to feel the sweetness of every [logical Torah] derivation, to gaze at the light in the dark places of the world.

I am full of pain and I longing for salvation and light, for a supernal elevation, for a shot of knowledge and light and the dripping dew of life. Even in these narrow conduits [of Torah understanding] I may nurse and be satisfied. I shall delight in the pleasantness of Hashem. I shall understand the purity of [His] ideal will, the elevated necessity of [His] supernal power, which fills every letter and crown, every [word] and logical derivation. And I will delight in Your mitzvos which I love and talk about Your laws.

CLICK HERE to read the last part, part 8, another translation from Rav Kook where he puts it all together.

-Dixie Yid

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Chochma vs. Bina - Practical Manifestations - Part 6

Click here to read the introduction. (Highly Recommended!)

This is the 6th and final part of my translation of Rav Itchie Mayer Morgenstern's Kuntres, indentifying many modern movements and Tzadikim in Yiddishkeit with their root sources in Chochma and Bina.

Rav Chaim Brisker and the Chazon Ish:

One can explain the root difference in the difference in Derech Halimud between Rav Chaim Brisker and the Chazon Ish, zy"a, according to the inner essence. (Look deeply and you will find that this explanation fits perfectly in every situation where there is a dispute between them.)

Both Rav Chaim Brisker and the Chazon Ish are considered students of the GR"A. The GR"A was the aspect of Moshiach ben Yosef, who is tied to the sefira of Chochma (as we've explained elsewhere). But the father (Chochma) established the daughter (Malchus), and Rav Chaim Brisker is tied to Chochma in the way that it is Above, and the Chazon Ish is tied to Chochma in the way that it is revealed below, in the aspect of Malchus. And therefore, Rav Chaim Brisker sees every sugya with a completely new vision (since Chochma is the idea of seeing the big picture). And even though Rav Chaim sought depth and straightness of the true pshat (the aspect of the connection of Chochma to Malchus is called Pshat), in his search for Pshat, he has ascended to the root of Malchus, which is Chochma, as we mentioned before.

But the Chazon Ish views Chochma only has it is revealed down below, in the place of Malchus. Therefore, he seeks the most refined Pshat (the aspect of Chochma), but he is exceedingly exacting in the language [of the text he is studying] (the aspect of Malchus). (The Chazon Ish was Mefalpeil in the external things [since external things are discernible, like Bina], but he did not take on the way of Pilpul of building one structure on another and understanding one thing from the other, that is in the aspect of Bina. Rather, he delved deeply into the self-contained Pshat [of what he was studying]. And this is as we mentioned earlier that the light of Chochma is revealed in the place of Malchus.) (Rav Morgenstern, at this point, explained, specifically, many disputes between them [along these lines, but this is not the place to expound on that].

-Dixie Yid

Update: Avakesh has a post which supplements some of these ideas here. It's worth seeing.

Chochma vs. Bina - Practical Manifestations - Part 5

Please read the introduction first. Highly Recommended.

Rebbe Nachman and the Shpoler Zaide:

I spoke on Purim night (5765-2005) at length about the idea of the holy Rebbe the Shpoler Zaide, zy"a. I said that fools say that he opposed Rebbe Nachman, and I repeatedly said that one who says that today is a fool. The Shpoler Zaide, zy"a, was the holiest of the holy, and never truthfully opposed Rebbe Nachman. (Perhaps his [R' Morgenstern's] intention is that even at the time, there were hidden, secret reasons why, as it were, there was an aspect of dispute superficially. However, today, it is impossible that there should even be an external understanding of the secrets that existed at that time, and therefore, one who, today, mentions the disputes of that time, is simply a fool)

I concluded [on that occasion on Purim] that when Moshiach comes, it will be revealed that the wedding ring of the redemption will be made from the apparent dispute between the Shpoler Zaide and Rebbe Nachman. As Rebbe Nachman said, in the future there will be much laughter from this matter. Meaning: It will be revealed that it [the apparent dispute between the Shpoler Zaide and Rebbe Nachman] will be was an aspect of the frolicking/fighting between the Shor Habor and the Levyoson, who fight together.

The interpretation of this is that it hints at this according to the explanation of the Kozhnitzer Magid, zy"a, regarding the pasuk "וזדים טבעת," (from Shiras Hayam- "You will sink the intentional sinners") that the Holy One will turn the intentional sins (zadonos) of the Children of Israel into merits and adornments (from the word טבעת/ring, which is spelled the same as "taba'ata.") Similarly, one can explain "v'zaidim taba'ata" that the wedding ring [of the redemption] will be made from this idea of the Shpoler Zaide's ["וזדים" hinting at the name "Zaide"] [apparent dispute with Rebbe Nachman].

On another occassion, he explained the idea of the fight between the Shor Habor and the Levyoson at length, and how it was an aspect of unifications "דבטישו" [help on this word would be appreciated] which will exist before the redemption between Moshiach ben Dovid, who is the aspect of Shor Habor and Moshiach ben Yosef, who is the aspect of the Levyoson

It is known that the Zaide, zy"a, was a direct male descendant of the Maharal from Prague, and the BeSh"T, zy"a, brought down his (the Maharal's) neshoma into this world (as is known according to the well known story). He [the BeSh"T] was his [the Shpoler Zaide's] Sandak, and he gave him the name of the Maharal from Prague, since the Maharal was the aspect of Moshiach ben Dovid in his generation, as is hinted to from the words of Rav Chaim Vital, zy"a. And even the Maharal, himself, hinted to this in one of his seforim (See, Shearis Noson page 398), and Rebbe Nachman was, at the beginning of his avoda as Moshiach ben Yosef, as I've written elsewhere.

Click here for part 6, Rav Chaim Brisker and the Chazon Ish

-Dixie Yid

Chochma vs. Bina - Practical Manifestations - Part 4

Click here to read the introduction (Highly Recommended).

Chabad and Breslov:

I will now speak about Breslov and Chabad Chassidus. We see that they have many things in common. For example, both engage in spreading the wellsprings of Chassidus (Chabad according to the well known letter of the BeSh"T, "Eimasai Ka'asi Mar, etc." and Breslov according to the will of Rav Noson, that the main involvement should be with spreading [Rebbe's Nachman's teachings]). In this last generation, both of them are involved in Kiruv Rechokim and "making" Baalei Teshuva, and both have had to tolerate much opposition. The Baal HaTanya and Rebbe Nachman were Mechutanim (co-father-in-laws). The Baal HaTanya used to call himself the (spiritual) grandson (נכד) of the BeSh"T, like Rebbe Nachman, z"l. there are other connections, but this is not the place to expound. However, the difference between them is in the aspect of Chochma and Bina, as I mentioned.

It is explained that the holy BeSh"T was the aspect of Adam Harishon, which included all levels and all aspects, in the aspect of Keser Haklali [All-Inclusive Crown] (the Chariot of Elokim, K'vayachol). After that, all of the students of the holy BeSh"T continued in his holy way. They were pipelines and vessles to draw down the holy light of the BeSh"T for generations. However, there are many disparate lines and particular traits in them, because even though all of them were tied and reached the light of the BeSh"T. Nevertheless, each one of his holy students had his own way, from some trait or aspect, to ascend to the aspect of Keser (the light of the BeSh"T).

(Even Rebbe Nachman, z"l, despite the fact that he, on one hand, revealed many new aspects, as he said explicitly, nevertheless, there is also within him the aspect that he is continuing to reveal the light of the BeSh"T, similar [to the relationship between] the Ar"i and Rebbe Shimon bar Yochai. Even though the Ar"i revealed new things, which were not expounded in the holy Zohar explicitly, nevertheless, all of the new revelations of the Ari were a revelation of the light of the Rashbi in "new vessles." Through the "new vessels of the Ar"i we merit to receive the light of the Rashbi. It is the same thing regarding the BeSh"T and Rebbe Nachman.)

We must divide up those who followed the holy BeSh"T into four principal lines: 1) Chochma, 2) Bina, 3) Chesed-Gevurah-Tiferes and 4) Netzach-Hod-Yesod-Malchus. (Despite the fact that it is known that accoridng to Kabbalah all of these aspects include all of the aspects [as sub-aspects] , which means that there are more specific divisions [to be made] , this is not the place to expound.) (At the time of the Magid [of Mizrich], these divisions did not yet exist, because the Magid, in this respect, was the aspect of the BeSh"T...) 1) The Baal Hatanya is the aspect of Chochma. (Throughout the Tanya, he refers to the sefira of Keser as "Chochma," because his way was to ascend to Keser is through "Chochma." Therefore, he established the "shita" of Chabad whose essence is the revelation of G-dly Chochma in the Torah of Chassidus.) 2) Rebbe Nachman tied his revelation to the Sefira of Bina, as Rebbe Avraham b'Reb Nachman, z"l spoke about at length in the sefer כוכבי אור. (Even though Rebbe Nachman, himself, was the aspect of Keser, nonetheless we did not merit that the aspect of Keser should be revealed in the days of Rebbe Nachman, [but he instead] revealed in himself with the garments and vessels of Bina.)

3) The Rebbe Reb Elimelech, zy"a, and his students are connected to Chesed-Gevurah-Tiferes. Therefore, they mainly involved themselves in matters of Ahava, Yirah and Deveikus. (the way of Kotzk, Pshischa, etc. was tied to Daas Tachton, which is the inner essence of Chesed-Gevrua-Tiferes) 4) The general way of Chassidus in the later generations [has been]tied to Netzach-Hod-Yesod-Malchus. (And therefore Chassidus receives light in a way of remembering the levels of the earlier generations. And so too in their practices and commitments, etc [they endeavor to do like the Zaides and Bubbes].) But here is not the place to expound [further].

Let us return to the matter of Chabad and Breslov, who are connected to Chochma and Bina, two inseperable friends. there is much in common between them. They are both involved in repairing the world and spreading the wellsprings of Chasidus to bring the redemption closer. The idea of the redemption is related to the aspect of Keser and therefore, only Chochma and Bina, the two parts of Keser (as is apparant from the physical analogy that the right brain [Moach HaChochma] and the left brain [Moach HaBina] are within the skull, which corresponds to Keser) are involved... in bringing the redemption closer through spreading the wellsprings [of Chassidus] and "making" Baalei Teshuva.

However, there is a difference between Chochma and Bina in their method of repairing the world, which is also expressed in the two different ways they express Chassidus, as mentioned above. In Chabad Chassidus, the main Kiruv Rechokim is done through the G-dly Chochma in Chassidus. This is the way of Chochma. (In the last generation, this is also done by practical mitzvos (Mivtzo'im), in the aspect of concrete actions, even without any inner thought. This is tied to that which will be explained later, that Chochma's root is in the Ancient [Atik]. And therefore, it reveals the elavatedness of Malchus [mitzvos that are purely physical], whose end is bound up in their beginning, but this is not the place to expound on this topic) And in Breslov, Kirus is mainly done through [mekuravim] learning ways of Avoda[s Hashem], Teshuva, Hisbodedus, joy, etc., because the idea of Bina is Teshuva and the service of the heart.

[Section omitted from translation] Therefore, one who learns the seforim of Chabad receives a level of the loftiness of G-d, and the greatness of Hashem until the Infinite Light, which no mind can grasp. And one who learns the seforim of Breslov receives a feeling of closeness to Hashem and a strengthening of the feeling that Hashem is with him and beside him. This is the aspect of the revelation of Keser of "Arich," which reveals that no place is empty of Him.

This is also the secret of the words of Rebbe Nachman, who said that he wants that all of his Chassidim should come to be "like me, literally." Meaning: they should come to the aspect of Arich, where the aspect "He equates the small with the great, etc." will be revealed.

Click here for part 5, Rebbe Nachman and the Shpoler Zaide.

-Dixie Yid

Update: A Simple Jew has a guest posting relating to this topic by Rabbi Dovid Sears, which can be found here. Also, Chabakuk Elisha has a guest posting at Mystical Paths on some of the commonalities between Chabad and Breslov here.

Chochma vs. Bina - Practical Manifestations - Part 3

Please click here for the introduction to this series (highly recommended).

Chassidus and the GR"A:

We will [now] speak about the dispute between the GR"A, zy"a, and Chassidus. The explanation is that the GR"A was the aspect of Moshiach ben Yosef (as was stated by the students of the GR"A and received by the Maharil Diskin). One of the purposes of Moshiach ben Yosef is to wage war with the Klipa (husk) of the Erev Rav (other Jews in our midst who infiltrate illegitimate ideas from within) which gets stronger before the redemption. The klipa of the Erev Rav is the klipa of the Haskala (the "Enlightenment") whose roots were beginning in those days. In truth, Chassidus was the counterpart (ze leumas ze) of the Klipa of the Haskala. And the Klipa of the Erev Rav of the Haskala was related to the 50th gate of impurity, which is the aspect of Amalek, which is called "Reshis Goyim," the first of the nations (Bamidbar 24:20), (as the Ohr Hachaim Hakadosh said in parshas Shmos, that before the redemption there would be a strengthening of the 50th gate of impurity). Therefore, the Maskilim ("Englightened Ones"), may their name be blotted out, attempted to disseminate impure forms of wisdom which eminated from the 50th gate of impurity. (The wisdom of holiness is, l'havdil, a counterpoint to this, and is a revelation of the aspect of Keser, Crown, the 50th gate of holiness.) Chassidus was the cure that preceeded this disease because it was a revelation of the Yechida [the highest of the 5 "parts" of the soul], the 50th gate of holiness. Chassidus revealed the Holy Englightenment of the revelation of G-dliness in Chochma-Bina-Daas, which is the cure which preceeds the Klipa of the Haskala.

Therefore, the GR"A, who was related to the aspect of Moshiach ben Yosef, is the aspect of the Sefira of Chochma (as we said earlier). The Sefira of Chochma pushes away the Chochma of impurity in a way of waging war, because the method of clarifying between good and evil is the job of the Sefira of Chochma, "כולהו בחכמה אתברירו. (Zohar)" And therefore the GR"A had to wage war with the Klipa of the Erev Rav. But the revelation of Chassidus, which relates to Moshiach ben Dovid, the Sefira of Malchus, whose destiny was planted at the beginning in the Sefira of Keser, is the remedy to the sisease of the Wisdom of Impurity. It is a repair and a remedy by spreading the Wisdom of Holiness. When the kingdom of Moshiach ben Dovid will be in its perfect state of repair, receiving [he'ora-illumination] from Keser, then he will be able to repair the world without the use of war. [As opposed to the time of] the birthpangs of Moshiach and the wars that preceed the redemption, which relate to Moshiach ben Yosef [before] he is included [joins] with Moshiach ben Dovid, about which this is not the place to expound). [The GR"A's job was to fight against the Wisdom of Impurity with war, under the flag of Moshiach ben Yosef. Chassidus is the aspect of Moshiach ben Dovid, post war, and is the aspect of Moshiach ben Dovid.]

Due to our sins, the GR"A confused his friend for his enemy, Chassidus for the Haskala. Therefore, Tzadikim said that had the GR"A seen the face of the Baal haTanya, zy"a, he immediatly would have retracted his dispute [with him], because he would have immediately seen that he [the Baal haTanya] was not the Klipa of the Erev Rav. And in actuality, in the generations after the GR"A, the students of the GR"A (R' Yitzchak from Volozin zt'l) and the Tzemech Tzedek zy"a fought together against the Klipa of the Haskala, which was the true Klipa of the Erev Rav.

There is an aspect that had the GR"A and the Baal Hatanya met, there would have been a unification of the two Moshiachs, Moshiach ben Yosef and Moshiach ben Dovid, and the complete redemption would have been awakened. This is because the torah of Chassidus relates to the revelation of Moshiach ben dovid (and the Baal Hatanya was a direct male descendant to the Maharal from Prague, who was a direct male decendant of Dovid Hamelech). Therefore, the Satan strengthened himself to prevent that meeting between them.

In truth, the GR"A's war was a heilig war, which did bear fruits and had positive outcomes in sublimating the Klipa of the Erev Rav for generations. [This is because] even though outwardly the GR"A waged a great war with Chassidus, the holiness of that war actualized its self by sublimating the Klipa of the Erev Rav, similar to what Rebbe Nachman, zy'a, said, that in truth, no one opposes him. And those that oppose him have painted an imaginary picture of him, and it is that that they oppose. But no one opposes he, himself. Similarly, the GR"A never opposed Chassidus, only the Erev Rav. But he thought that the Klipa of the Erev Rav was found in the form of Chassidus. But in truth, he never opposed [actual] Chassidus.

A deeper explanation: The aspect of Moshiach ben Yosef relates to the Sefira of Chochma, and Moshiach ben Dovid relates to the Sefira of Bina. Therefore, the GR"A, who was the aspect of Moshiach ben Yosef, made his primary involvement with Kabbalah, which is related to Chochma. and the Baal Hatanya merited to write the Shulchan Aruch HaRav in revealed Torah and in halacha, which relates to Bina. (The GR"A never received permission from Shamayim to do this, as his children wrote in the introduction to the GR"A's explanation on Shulchan Aruch.) And just like it is received in the name of the Divrei Chaim [of Tzanz] that the GR"A was greater than the Baal Hatanya in hidden Torah, so too was the Baal Hatanya greater than the GR"A in the revealed portion [of Torah]. [remainder of paragraph omitted from translation]

Do not question, based on reality's appearence, that those who were tied to the GR"A did not study the hidden Torah, and the Chassidim did involve themselves very much in the hidden Torah. The reason is that once the unification of the two Moshiachs did not materialize, there was an aspect of shattering in Moshiach ben Yosef. Thereby, all of those tied to the GR"A distanced themselves from learning the hidden Torah. During the lifetime of the GR"A, his main involvement was with the hidden Torah, and he taught his greatest students (like the Nefesh Hachaim and the RaMa"M from Sokolov and others)the hidden Torah. After his peira, those who continued in his way stopped learning the hidden Torah, because once the two Moshiachs did not unite, there was an aspect of death in Moshiach ben Yosef. And because of this, the aspect of Moshiach ben Yosef fell from Atzilus (the highest world) to Bria-Yetzira-Asiya, the aspect of the revealed Torah. However, since at the end of the day, their root is still in Chochma, their learning in the revealed Torah is in the way of "lamdanus," which is the aspect of Sod [secret] that is within the revealed Torah.

Afterwards, even the mantle of Moshiach ben Yosef and Chochma fell upon the students of the holy BeSh"T, and the Baal Hatanya transformed into the aspect of Chochma , relative to the other students of the holy BeSh"T... [translation of remainder of paragraph omitted]

By the Chassidim it is the opposite. In truth their root is from the aspect of Bina, which is tied to learning the revealed Torah. However, since they did not go out of Atzilus, (the aspect of death is in Moshiach ben Yosef, and not Moshiach ben Dovid), they are tied to Kabbalah, since Atzilus is Kabbalah. But, they learn Kabbalah, its self, in the way of the revealed aspect of secrets. Meaning: Most chassidim learn Kabbalah in a way of [practical] Avodas Hashem (since Avodas Hashem is the aspect of Bina), the exception being Chabad, who have become the aspect of Chochma, as I mentioned earlier.

One finds in the statements of some Rebbes of great Chassidic groups that glorify the superiority of the students of the BeSh"T over the GR"A, zy"a. The reason is tied to the secret that we mentioned erlier, that the GR"A was related to the aspect of Moshiach ben Yosef, and the revelation of Chassidus was related to the aspect of Moshiach ben Dovid. Therefore, there is an idea of, and a need for, teaching and revealing that "Ben Dovid is at the head."

Click here for Part 4, Chabad and Breslov.

-Dixie Yid

Chochma vs. Bina - Practical Manifestations - Part 2

Click here for the introduction (highly recommended)
Click here for Part 1.
Kabbalah and Chassidus:

Let us speak about the difference between Kabbalah and Chassidus, which differ in the same way as Chochma and Bina. Chochma is compared to water, which descends from above to below [top-down, principal to application] and Bina is compared to fire which rises from below to above [bottom-up, detail to principal].

This means that the revealations of the Ar”i are a revelation of Kabbalah in a way of “above to below,” i.e. from the Infinite Light [descending down] till the lowest world [Olam Ha’asiya], according to the order of the Eitz Chayim. And in this way, [Kabbalah] has an advantage because it is much better equiped to specify and explain all of the Aspects and all of the Levels. However, the drawback is that it begins from a place that is distant from the one who is lower, and the lower one has no comprehension of it. Therefore, the majority of people have no grasp of the words of the Ar”i… The holy Ar"i was the aspect of Moshiach ben Yosef, as Rav Chaim Vital said, and Yosef is the aspect of Chochma which descends from above to below. And in truth, Rav Chaim Vital should have been Moshiach ben Dovid, because he was the aspect of Bina. Therefore, he had the ability to write, and the Ar"i did not have the ability to write because Chochma is the aspect of “Light” and Bina is the aspect of “Vessels,” which are the letters of writing which contain the light of Chochma.

This is why the holy Ar"i said to Rav Chaim Vital that the verse states about him [Rav Chaim Vital], “And to you is the desire of Israel.” He did not explain what he meant. But the Komarner Rav zy”a explained that that Rav Chaim Vital had the Neshoma of the holy Baal Shem Tov (Moshiach ben Dovid). However, we were not meritorious, and the Baal Shem Tov was required to complete the revelation of Kabbalah in the way of Bina, meaning, in a way of “below to above.” [This means that he] began from the perspective of Avodas Hashem and the emotions of people to elevate people up from there to [to allow them to] cleave to that which is above. [He did this by] revealing that everything below is rooted above, and every trait within a person is a chariot of that which is above. [Merkava, chariot is the concept that we can be a mere vehicle of the One Above. Just like a car's movement is not of its own volition, but instead is merely an expression of its driver’s will, so too our goal is to be the merkava/chariot/car of the Holy One, where every thought, word, and action are merely an expression of the will of the One Above.]

[Chassidus] has the advantage that it is able to bring the whole world to this type of revelation, as reflected by the statement of Moshiach to the Baal Shem Tov, that the whole world will be able to make unifications and elevations through you. This means that a person can understand that all of his emotions that he feels in himself are the chariot of the emotions above. [This is the meaning of]the unifications and elevations which it will be possible to easily teach the whole world.

Click here for Part 3, Chassidus and the GR"A

-Dixie Yid

(Picture courtesy of AishAudio.com)

Chochma vs. Bina - Practical Manifestations - Part 1

(Video is from Parshas Zachor with Rav Itchie Meyer Morgenstern in Mezibutz, Ukraine)

Click here for the Introductory Post.

Bnei Sefarad and the Bnei Ashkenaz (Rav Yosef Karo and Rav Moshe Isserles):

We find from Rav Moshe Dovid Walli zy"a (a student of the Ramchal) in the Likutim, that Sefardim are from the aspect of Chochma. And therefore, they love Bekiyus (bredth of study) and obtaining vast knowledge in all of Torah, like the Rambam. Whereas Ashkenazim love depth and Pilpul, like the Ba'alei Hatosafos, because they (Ashkenazim) are from the aspect of Bina.

[As I brought down in the introduction, Chochma is the aspect of general principals and Bina is the aspect of focusing on the details. Therefore, Ashkenazim, for the most part, love to focus on the details (only learning 20 blatt of 6 masechtos really really well) because they are the aspect of Bina. Whereas Sefardim focus on yedias Hatorah b'chalus because they are primarily the aspect of Chochma, which focuses on the principals, the forrest, and not the trees.]

Ostensibly, this requires explanation because reality shows that Ashkenazim are physically whiter, which relates to Chochma. [in Kabbalah, white is the simplist color without any complexity, like the general principals which characterize Chochma - this question also stems from an assumption that everything in the physical world is a mere reflection of a deeper spiritual reality, even something as mundane as the color of one's skin] While Sefardim are generally browner, which relates to the aspect of Bina. [With all of the focus on detail, there is more complexity in applying principals to the details of life - This is symbolized by brown, which has many shades mixed together, as a reflection of Bina's complex application of general principals to daily life.] But the explanation is that the Ashkenazim have the aspect of Chochma externally, but internally they are the aspect of Bina, while the Sefardim are the aspect of Bina only externally, while internally they are the aspect of Chochma... [A Penimius HaTorah section is omitted]

Therefore, Ashkenazim, during the chupa [which is used to represent our values as it is the beginning of each new home that is created] hint to the idea of "Ashes Chayim Ateres Ba'ala, The woman of valour is the crown of her husband." They reveal the loftiness of the female side, which surrounds the groom. [When the Kallah circles the Chosan 7 times, this reflects the fact that at the root of the Neshoma of Ashkenazim, the female side, the side of Bina, is emphasized and elevated.] However, [at the chupa] Sefardim reveal the elevated status of the male side, which surrounds the bride. [At a Sefardi wedding, the couple is covered by the Choson's talis, showing that the male side (Chochma) is makif (surrounds, is predominant over) the female side, because the Sefardim in their inner essence are Chochma. Therefore, they reveal the elevation of the male side. But the Ashkenazim who, in their inner essence, are the aspect of Bina, reveal the elevation of the female side. [These root natures are reflected in the Chupa because] the chupa reveals the inner essence.

Continue to Part 2, Kabbalah and Chassidus.

-Dixie Yid

Chochma vs. Bina - Practical Manifestations - Introduction

(I found this video of Rav Itchie Mayer Morgenstern on Google Video)

I am planning to do an introduction followed by a 6 part translation of an unbelievable, eye opening, unpublished Kuntres by Rav Itchie Mayer Morgenstern. I obtained this from my rebbe. The original Hebrew version can be found here. It consists of an amazing explanation of the difference between Chochma (Wisdom) and Bina (Insight), and how those two aspects of the ChaBa”D portion of the Sefiros create many of the major dichotomies in Yiddishkeit. In each of these 6 parts, I will translate the sections of the Kuntres regarding how the distinction between Chochma and Bina are the root of the differences between:

1) Sefardim vs. Ashkenazim,
2) Kabbalah vs. Chassidus,
3) Chassidus vs. the GR”A,
4) Chabad vs. Breslov,
5) Rebbe Nachman vs. the Shpoler Zaide and
6) Rav Chaim Brisker vs. the Chazon Ish.

My rebbe omitted several parts of the Kuntres which delved into Penimius HaTorah more deeply. I will also abstain from translating certain paragraphs when I am unable to truly capture their meaning. I do not feel comfortable doing a literal translation of something if I don’t really understand what it means. In the introduction I will very briefly summarize some background information from my rebbe, and throughout the Kuntres, I will interject some commentary here and there, paraphrasing a few of my rebbe’s comments. As with any translation, the usual disclaimers apply; Any errors in explanation or translation are solely due to my mistakes, and are not to be attributed to the original Kuntres or my rebbe’s explanation.

Introduction:


According to Rav Moshe Avigdor Amiel, the chief rabbi of Tel Aviv, Chochma means the concept of “Hachlalah”. Hachlalah is the idea of generalizing, synthesizing many details into one coherent whole, and creating principals which animate the specific parts. It is the top-down approach, as opposed to the bottom-up approach. Chochma is the overarching principal, not the detail. Chochma is the male side. In the creation of a human being, the father supplies the ingredient necessary to make a whole person. He completes the code that contains the entire principal, the overarching DNA blueprint for the whole person.

He explains that Bina is “Hafrata.” Hafrata means bringing down the klal, the principal, into its specific application. Bina means taking the principal and applying it to each and every detail. It is the bottom-up approach, focusing on each detail and bringing down the klal, the principal, to apply it in all of the various details. In the creation of a human being, Bina is the female side. The male completes the code/blueprint for the whole person. But it is the mother, the female side that applies that code throughout the nine months of gestation to create and form each and every cell, organ and limb.

(This is also explained in my post entitled, How to Listen to Your Mother's Torah)

Quote from Perek 1 of Tanya:

"Behold the intellect of the intellectual soul is that which intellectually understands each thing. It is called Chochma [which stands for] "Koach [the ability to understand] What [something is]." And this ability is brought from the potential to the actual when one contemplates with his intellect to understand a thing to his satisfaction and to deepen it using some idea of Chochma which is understood with his intellect. This is called Bina. And these [Chochma and Bina] are the father and mother which give birth to love of Hashem, [as well as] awe and fear of Him."

Click here to continue on to Part 1 of the translation, which explains how Chochma and Bina are the root of the differences in nature between Sefardim and Ashkenazim.

-Dixie Yid