Thus, we can understand why the kelipah of Midian opposes Chochmah ("wisdom") as is stated in Meorei Or[23] in the entry of Mem, Section 13: "Midian is the name of the kelipah that opposes Chochmah."

It is well known that Chochmah is characterized by bittul. [This concept is alluded to in its very name.] The word Chochmah comprises two words, koach mah[24] ("the power of mah"). Mah [lit., "what" - indicating its amorphous nature, a state just short of non-existence; it thus] refers to absolute bittul within G-d's infinite light. Chochmah also brings about bittul within the realm of the emotive attributes. [This is expressed in the spiritual realms] as the name Mah of the realm of Tikkun, as is explained elsewhere. (Note the explanation of Toras Chayim, the second maamar entitled Bereishis, at length.)

Hence, Chochmah is the ultimate state of synthesis. This is discussed[25] in connection with a teaching of the Zohar[26] (Parshas Kedoshim) on the verse,[27] "You are My witnesses," where it is stated that the original division of the letters into distinct entities is specifically the function of middos. However, from the standpoint of Chochmah, no division of distinct letters exists. Because Chochmah represents the quality of Mah, absolute bittul, it also represents the ultimate in unity and synthesis.

This statement does not contradict the concept that division begins on the level of intellect. Note Torah Or, towards the end of the discourse entitled Vekibeil HaYehudim,[28] on the verse,[29] "And Israel encamped," where the singular form of the verb implies that they encamped "all together, as one man." [That essay explains that their unity] resulted from the attribute of simple will, which transcends reason. There are divisions on the level of intellect [as the Talmud[30] comments]: "The minds of all are not the same"; each person is different from every other, insofar as their powers of intellect, understanding, and knowledge are concerned. Furthermore, the nature of intellect is to limit each thing so that it can be grasped intellectually. Something can be grasped only when there are six extremities [spatial points of reference] to hold on to. Similarly, for a concept to be grasped by the intellect, it must be defined. Furthermore, it is a prime function of intellect to analyze any given matter into all its detailed components. Hence, although it appears that intellect is characterized by division, [this division functions through] the power of Binah, comprehension, which is characterized by the above ability to grasp a concept intellectually through breaking it down into many individual parts. In contrast, [at the level of] Chochmah, although the concept has already become an intellectual entity, it is not yet grasped or comprehended. Rather, as is known from other sources, it is perceived as a general point without division [and organization] into components.[31]

The ultimate goal of the above analysis undertaken by Chochmah and intellect is synthesis. [In general,][32] there are two types of division. The first is a division which causes separation, e.g., the division of the essential soul powers from each other. [These powers] are, in their essence, different from each other and there is no bond, connection, or point of unity between them. For example, the qualities of Chessed and Gevurah are in essence absolutely separate and distinct from each other. If they would be revealed [in their essence], as they are in the realm of Tohu, they could not tolerate each other. [For there,] the Sefiros were revealed in their simple state on the [sharply defined and perfectly distinct] level of Akudim, and were thus opposed to each other, and in conflict.

The second type of division is one which leads to synthesis. This occurs when a single entity is broken down into different components. When two things are different, their differences cause division, but when one single entity is divided into many particular factors, the division itself causes unity.

Summary: Midian opposes the Sefirah of Chochmah, which is characterized by bittul and synthesis, or mutual incorporation. The division that exists in the realm of intellect is primarily in Binah, which leads to synthesis. The differences between the essential powers, however, cause division, a concept exemplified in the Sefiros of Tohu.

   

Notes:

23. (Back to text) Cf. Likkutei Torah by the AriZal, beginning of Parshas Yisro, and Sefer HaLikkutim there.

24. (Back to text) Zohar III, 34a; beginning of the Introduction to Tikkunei Zohar, Tikkun 65; Tanya, beginning ch. 3; and other sources.

25. (Back to text) Addenda to Biurei HaZohar, Parshas Kedoshim [139a].

26. (Back to text) [Zohar III, 86a.]

27. (Back to text) [Yeshayahu 43:10.]

28. (Back to text) [98a.]

29. (Back to text) [Shmos 19:2.]

30. (Back to text) [Sanhedrin 38a.]

31. (Back to text) See ch. 22 ff.

32. (Back to text) For a lengthy discussion of the following see Toras Chayim, the second maamar entitled Bereishis, ch. 19ff.; Parshas Noach, the maamar entitled Vayehi Kol HaAretz, ch. 27ff.; Parshas Shmos, the maamar entitled Vayomer...Mi Som Peh."