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Hisbonenus is essentially the idea of looking intensely into the depths of a topic and going over it a lot until one understands it clearly with all its parts in particular detail...

For there are three things in every intellectual concept: the depth, length and width. The width is the aspect of the explanations of the concept to every side (from every angle) with many particular details as in the width of a river and not just the ideas as they are themselves as in a narrow river.

And the length is the immense lowering of the intellect to enclothe the concept in various allegories until it is brought down to the grasp of a little child etc. Like a river that flows and is drawn (down) its length.

And the depth is like the depth of the river from which it widens and itself is not wide at all but is the main self of the river [called the stream (or the main current of the river)] which is the main running of its flow from its source.

And Now Chapter 1.05

The Mitler Rebbe will now go on to explain another direction of height.(Perhaps the reason that this direction was not mentioned initially is because the height is not an essential part of the idea itself, but rather an outcome of one's understanding and also because the height is really the same dimension as depth as will be explained. {length = front and back; width = right and left; depth = up and down}). And also the height above is secondary to the depth. The height being the ability to understand from this idea another concept that is much higher than it. This is when one concept forms the foundation or logical basis to understand a more advanced one. Like, for example, arithmetic forms the basis for algebra and geometry, which in tern form the basis for trigonometry, then calculus and so on. (This upward progression of understanding continues until one's understanding pinnacles, reaching the level called the ‘celestial depth’ (i.e. the highest heights). As with the welling of the waters higher and higher at the time of the flood. This will also occur, in a spiritual sense, during the Messianic era "in the six hundredth year of the life of Noah," a reference to Zohar which predicted (some two thousand years ago), based on this verse, that in the year 5600 of the Jewish calendar (1840) or according to some opinions the year 5001 (1241) i.e. the 6th millennium, the world would begin a great flood of knowledge in both divine knowledge and secular science. This date (1840) corresponds historically to the advent of the industrial revolution, which began the explosion of technological advances during the past one hundred and fifty years. As it is stated in Zohar (which came out at the beginning of the 6th millennium) "that at that time the wellsprings of wisdom will open etc.," this refers to the wellsprings of the wisdom of the depths that "rose higher and higher covering all the mountains etc." Physically this refers to the geysers and hot springs that gushed forth during the time of the flood. "And the reservoirs of the heavens will rupture etc.," in order to elicit the waters that are above the heavens,which is called the ‘celestial depth’. This is dependent on the ‘depth of the abyss’ for "the beginning is wedged in the end," meaning that the lowest of all - our physical world - is most strongly bound with "the beginning" G-d Himself. The reason for this special connection is that the entire purpose of all of creation was because G-d desired a dwelling place in the lower realm and it was for this purpose that everything was made. This means that all of the upper spiritual worlds exist only for our lowly physical one. The flood of Wisdom which started on the 600th year of Noach refers to the opening up of the Knowledge of Kabbalah which started then and is now reaching true floodlike proportions.

This concept is similar (though not identical) to the idea that ‘the last deed is the first in thought.’ Like, for example, when a person decides he wants a house the first thing he thinks of is the actual, physical structure that he will be able to live in. Only after does he think of the conceptual planning of its architectural design and structural makeup, with all of the calculations involved in engineering a safe durable structure; and even then these thoughts, which may be lofty and spiritual when compared to bricks and mortar, are still of only secondary importance, serving only to ensure that the actual physical structure of the house will stay a house and won’t suddenly collapse one day. So that as important as this may be, the essential thing always remains the actual physical house.

So too, metaphorically speaking, G-d chose to desire an actual physical dwelling place in our physical world. This being so, the understanding of our physical world is bound up more with the inner knowledge of G-dliness; as we see tangibly that specifically with all of the advancements in science can we gain an appreciation for many concepts in Chassidus. Like, the discovery of the atom and its hidden power gives us a glimpse of how great the energy that creates even the smallest creation is, or more fundamentally the theory of relativity demonstrates that physical matter is really just energy; a fact discussed openly in Kabbalah and Chassidus, yet hardly fathomable until now. (For other correlations between Torah and science see B’or Ha’Torah publications, which is dedicated to this subject.)

About this correlation between depth and height we find that it is similarly stated "Cast your question to the deep or raise it on high etc.." Meaning that when one speaks of an idea the terms ‘deep’ and ‘high’ are practically interchangeable, both meaning an idea beyond our mind's normal grasp; hinting at the inner point of the idea at the far limit of comprehension. Similarly at the point of inner truth lowly physical existence and G-dly knowledge unite. As it is likewise explained in the Chassidic manuscripts.)

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