The same principle applies to the division effected by Chochmah, which breaks down any concept into details. As a concept first appears, it is an undifferentiated seminal "point" without details (and hence has nothing in common with another concept which seems to contradict it). The power of intellect breaks down the concept into its many components and details, including even propositions that are antithetical and contradictory [to the original concept], for as previously explained, at the level of essence each entity contains its opposite within itself. Similarly, every intellectual concept necessarily includes many different and even contradictory elements. When a concept is thoroughly broken down and divided into its component parts, each part will inevitably express itself in directions and points which differ from the other parts. However, there is a reason, justification, and logic behind each of the contradictory aspects; or, the same reason and logic may sometimes be responsible for both a particular concept and its inherent antithesis. When this occurs they are not actually contradictory, but on the contrary, strengthen and aid each other. It is only through this process that an idea can be clearly and thoroughly grasped, and apprehended from each of its standpoints and dimensions. Hence, it can be joined and synthesized with another concept, for they are not contradictory; on the contrary, they complement and reinforce each other.

The ability of intellect to dissect any matter into its many components so that [apparent] opposites can be joined, stems from its quality of bittul. In this spirit our Sages counseled,[34] "A person should always be pliant like a reed, and not hard like a cedar." When something is hard, its coarseness and yeshus do not permit it to bend in any direction. By contrast, inherent softness allows a thing to bend in all directions. The same applies to intellect; because it possesses the quality of bittul, it can "bend in any direction," i.e., it analyzes each concept into many particular parts and details. Through this process, even opposites are joined together and synthesized into a single entity. When many different parts fuse into one, reinforcing each other to the point where the beginning of one and the end of another cannot be discerned, the ultimate level of unity and synthesis is achieved. Then each quality reinforces and benefits from another, each detail leads to the other. This is true unity, for no opposition exists.

At this level, the unity is much greater than the [original] unity of the essence-powers as they are incorporated within the essence. That synthesis exists merely because they are not yet individually discernible. However, there is no true unity and synthesis [between those powers] for they are contradictory, and should they be revealed they would oppose each other. However, in the unity [engendered through the process of the intellect first separating, then fusing details] the different entities unite with each other to the point where they cease to be opposed, but rather strengthen and aid each other. This is true unity, precipitated by the division brought about through the intellect. Accordingly, from the standpoint of intellect,[35] "the minds of all are not the same" - and within the realm of holiness this leads to true unity, as will be explained.

Hence, a single entity which results from the combination of many different elements is the superior. This is the concept of the unity of the Name Havayah. [There, too], many particular entities join together to become one, as has been mentioned above,[36] and as will be explained below.[37]

Summary: The distinctions drawn by intelligence cause unity, and result from bittul. True unity is achieved when the parts are not in opposition but aid one another.

   

Notes:

34. (Back to text) [Taanis 20b.]

35. (Back to text) [Midrash Tanchuma on Parshas Pinchas, Sec. 10.]

36. (Back to text) Ch. 3.

37. (Back to text) Ch. 19ff.