"Merhav HaAtzmi" and "Nekudah HaAtzmit": Difference between revisions
Created page with ""Merhav HaAtzmi" (Self Space) and "Nekudah HaAtzmit" (Self Point) describe (by way of negation) the state of power in its source and root, as it is devoid of any definition and form that belongs to revelations. This concept is directly related to a similarly named concept, "Merhav HaAtzmut" (Essence Space), which is a term for the Infinite Light (Pnimiyut Atik). == Introduction == Anything that is "essential" cannot be grasped directly by the intellect, but only throug..." |
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"Merhav HaAtzmi" | "'''Merhav HaAtzmi<ref>And so is any matter that is "Atzmi".</ref>'''" and "'''Nekudah HaAtzmit'''" describe (by way of negation) the state of power in its source and root, as it is devoid of any definition and form that belongs to revelations. | ||
This concept is directly related to a similarly named concept, "Merhav HaAtzmut" (Essence Space), which is a term for the Infinite Light (Pnimiyut Atik). | This concept is directly related to a similarly named concept, "Merhav HaAtzmut" (Essence Space), which is a term for the Infinite Light ([[Kesser#Pnimiyut Atik|Pnimiyut Atik]]). | ||
== Introduction == | == Introduction == | ||
Anything that is "essential" cannot be grasped directly by the intellect, but only through negation. The reason for this is that since the intellect grasps intellectual matters by defining them within boundaries and limitations, it is impossible to grasp through it matters that have no defined existence. And since an "essential" thing is something that is '''not''' defined, the only way to grasp it is through negative comprehension. | Anything that is "essential" cannot be grasped directly by the intellect, but only through negation. The reason for this is that since the intellect grasps intellectual matters by defining them within boundaries and limitations, it is impossible to grasp through it matters that have no defined existence. And since an "essential" thing is something that is '''not''' defined, the only way to grasp it is through negative comprehension<ref>Igros Kodesh of the Frierdiker Rebbe, Volume 15, Letter 5612</ref>. | ||
== Definitions of Chochmah and Binah == | == Definitions of Chochmah and Binah == | ||
Chochmah and Binah are "particular" powers, each with its own definition: | Chochmah and Binah are "particular" powers, each with its own definition<ref>Sefer HaMaamarim 5710 page 81, 5710 page 25.</ref>: | ||
'''The definition of Chochmah''' is light, the definition of light is revelation, and the definition of the '''beginning''' of revelation (also called "invention") is a point. | '''The definition of Chochmah''' is light, the definition of light is revelation, and the definition of the '''beginning''' of revelation (also called "invention") is a point. | ||
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== Nekudah HaAtzmit and Merhav HaAtzmi == | == Nekudah HaAtzmit and Merhav HaAtzmi == | ||
Since Chochmah and Binah as included in their source are '''devoid''' of all their definitions (as stated in the first paragraph), it follows that as Chochmah and Binah are included in their source, they are '''not''' light, not revelation, not a point, and not expansion. | Since Chochmah and Binah as included in their source are '''devoid''' of all their definitions (as stated in the first paragraph), it follows that as Chochmah and Binah are included in their source, they are '''not''' light, not revelation, not a point<ref>In the case of Chochma.</ref>, and not expansion<ref>In the case of Binah.</ref>. | ||
'''They are not light''' - similar to how the element of fire (beneath the moon's sphere) is dark and does not illuminate. | '''They are not light''' - similar to how the element of fire (beneath the moon's sphere) is dark and does not illuminate. | ||
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'''They are not revelation''' - but rather concealment. That is, the fact that they are not revealed is not because something covers them, but because their existence is the existence of something that '''cannot''' be revealed (like air, for example. The fact that it cannot be seen is not because something covers or conceals it, but because it is something that cannot be seen). | '''They are not revelation''' - but rather concealment. That is, the fact that they are not revealed is not because something covers them, but because their existence is the existence of something that '''cannot''' be revealed (like air, for example. The fact that it cannot be seen is not because something covers or conceals it, but because it is something that cannot be seen). | ||
'''They are not point/expansion''' - Chochmah as included in its source is not a particular point (of intellect/specific concept) - but rather a "self point" (including all types of intellects and inventions that could ever flow from the intellect), and similarly Binah - is not expansion in the sense of spreading out but rather "self space" (including everything that could ever expand and broaden in different ways and with various explanations, clarifications, examples, and analogies). | '''They are not point/expansion<ref>Sefer HaMaamarim 5703 page 54.</ref>''' - Chochmah as included in its source is not a particular point (of intellect/specific concept) - but rather a "self point" (including all types of intellects and inventions that could ever flow from the intellect), and similarly Binah - is not expansion in the sense of spreading out but rather "self space" (including everything that could ever expand and broaden in different ways and with various explanations, clarifications, examples, and analogies). | ||
Although we cannot grasp this reality (for this itself is the definition of "negative comprehension"), the intellect necessarily affirms that this is indeed the reality. | Although we cannot grasp this reality (for this itself is the definition of "negative comprehension"), the intellect necessarily affirms that this is indeed the reality. | ||
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'''2.''' That the aspect of "God of knowledge is Havayah" (Merhav HaAtzmut - which is above both higher knowledge and lower knowledge together, and therefore includes them both as one) should be revealed '''in both'''. This is accomplished through the service of teshuvah (which is with great power, since until now it was in a land of drought and shadow of death), and similarly in all created beings - the very fact that they feel separate causes them to thirst to escape from their constraints. | '''2.''' That the aspect of "God of knowledge is Havayah" (Merhav HaAtzmut - which is above both higher knowledge and lower knowledge together, and therefore includes them both as one) should be revealed '''in both'''. This is accomplished through the service of teshuvah (which is with great power, since until now it was in a land of drought and shadow of death), and similarly in all created beings - the very fact that they feel separate causes them to thirst to escape from their constraints. | ||
== References == | |||
[[Category: Concepts in Chassidus]] | |||
[[he:נקודה העצמית ומרחב העצמי]] | |||
Latest revision as of 04:32, 21 August 2025
"Merhav HaAtzmi[1]" and "Nekudah HaAtzmit" describe (by way of negation) the state of power in its source and root, as it is devoid of any definition and form that belongs to revelations.
This concept is directly related to a similarly named concept, "Merhav HaAtzmut" (Essence Space), which is a term for the Infinite Light (Pnimiyut Atik).
Introduction[edit | edit source]
Anything that is "essential" cannot be grasped directly by the intellect, but only through negation. The reason for this is that since the intellect grasps intellectual matters by defining them within boundaries and limitations, it is impossible to grasp through it matters that have no defined existence. And since an "essential" thing is something that is not defined, the only way to grasp it is through negative comprehension[2].
Definitions of Chochmah and Binah[edit | edit source]
Chochmah and Binah are "particular" powers, each with its own definition[3]:
The definition of Chochmah is light, the definition of light is revelation, and the definition of the beginning of revelation (also called "invention") is a point.
The definition of Binah is also light (whose definition is "revelation"), but the definition of Binah's revelation is not its "beginning" but rather its expansion and spreading out (in length, width, and depth, with details, examples, and analogies - also called "explanation").
Nekudah HaAtzmit and Merhav HaAtzmi[edit | edit source]
Since Chochmah and Binah as included in their source are devoid of all their definitions (as stated in the first paragraph), it follows that as Chochmah and Binah are included in their source, they are not light, not revelation, not a point[4], and not expansion[5].
They are not light - similar to how the element of fire (beneath the moon's sphere) is dark and does not illuminate.
They are not revelation - but rather concealment. That is, the fact that they are not revealed is not because something covers them, but because their existence is the existence of something that cannot be revealed (like air, for example. The fact that it cannot be seen is not because something covers or conceals it, but because it is something that cannot be seen).
They are not point/expansion[6] - Chochmah as included in its source is not a particular point (of intellect/specific concept) - but rather a "self point" (including all types of intellects and inventions that could ever flow from the intellect), and similarly Binah - is not expansion in the sense of spreading out but rather "self space" (including everything that could ever expand and broaden in different ways and with various explanations, clarifications, examples, and analogies).
Although we cannot grasp this reality (for this itself is the definition of "negative comprehension"), the intellect necessarily affirms that this is indeed the reality.
Merhav HaAtzmi of Binah is Higher than Chochmah[edit | edit source]
Even as the powers of Chochmah and Binah are included in their source (in the power of Maskil, and even in the Hiyuli intellect), each has its own special source.
And since Binah's essence is "space" (compared to Chochmah which is merely a "point"), it follows that as they are included in their source, Binah is higher than Chochmah (unlike in the revealed powers, where Binah is below Chochmah).
Merhav HaAtzmut is Revealed in Binah[edit | edit source]
Note that "Merhav HaAtzmut" is not "Helem HaAtzmi" (Essential Concealment). Regarding this concept, see here.
The Reason Why Merhav HaAtzmut Can Be Revealed in Binah[edit | edit source]
In many places in Chassidut, the statement of the Etz Chaim is explained that the revelation of Atik is specifically in Binah. That is, although Binah's revelation comes from Chochmah - nevertheless, it has its own special source and root, and since its nature is expansion and spreading out, it follows that it specifically is the vessel for the true Merhav HaAtzmut (the wonderfulness of the Infinite Light).
The Reason Why Binah Specifically "Draws Down" Merhav HaAtzmut[edit | edit source]
Binah includes within it two opposites: On one hand, its essence is contraction - as only the externality of Chochmah's light is revealed in it (and not its internality), but on the other hand, its essential nature is expansion. Because of these two opposites included in it, it exists in a movement of ratzo v'shov (running and returning), and this draws down the internality of Chochmah, which is the internality of Atik - Merhav HaAtzmut.
Drawing Down Merhav HaAtzmi into Malchut[edit | edit source]
The creation of separate beings comes specifically from Malchut, but the purpose is not for them to remain separate but rather "which God created to make - to rectify" - that the divine light should shine within them, and they should feel that their entire existence is as they are included in their source.
This rectification is accomplished in two stages:
1. Through "elevating Malchut to Binah." That is - that even in the worlds (which, since they were created from Malchut, are in a state of existence) there should be the yearning and thirst that comes from Binah. In other words, that even in the worlds - which in themselves are in the category of "lower knowledge" - the aspect of "higher knowledge" should shine.
2. That the aspect of "God of knowledge is Havayah" (Merhav HaAtzmut - which is above both higher knowledge and lower knowledge together, and therefore includes them both as one) should be revealed in both. This is accomplished through the service of teshuvah (which is with great power, since until now it was in a land of drought and shadow of death), and similarly in all created beings - the very fact that they feel separate causes them to thirst to escape from their constraints.