In the previous post the Rebbe explained the height of a concept, adding a parenthetical section about how the study of Chassidus and Kabbalah will bring about the coming of Moshiach (Messiah)
And Now Chapter 1.06
Approximately fifty years after the birth of the Baal Shem Tov, in the year 5507 (1747) -- according to a letter he wrote to his brother- in-law -- on the awesome day of Rosh Hashana, the Baal Shem Tov ascended to heaven to the supernal chamber of the Moshiach. He asked the Moshiach, "When, master, will you come?" The reply: "When your wellsprings will spread to the outside." (That is,when Chassidus and Kabbalah become common knowledge)
Now, the Mitler Rebbe returns to the discussion of how all of the other dimensions come out of the depth.
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. And this is the innerness of Binah (understanding) which is called in the language of the Talmud Iyun.
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 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 the water which are above it to the height and to the sides of the depth are secondary to it (the depth) since they are only the aspect of the strength of its spreading out alone to the sides in width and height and the length of its flowing etc.
In the same way, the depth of the Muskal (the concept as it is in Chochma - Wisdom - when it first comes into the mind) is the aspect of its quintessential (self) point the way it is. And this is called the depth of the Musag (the idea as it is in Binah - the way the mind grasps the idea) since everything that spreads out in the explanations of the idea to every side with a great width with several details and also too the length with the immense bringing down (of the intellect) as well as to the heights above, (i.e.) to understand from it (from the depth of the Musag) even more into levels that are much higher than it (the original idea) all this comes out of the essence of the depth of its point
It all comes from the essence of the concept point’s depth as it flows from Chochmah (Wisdom - the seminal point of the idea from which the expanded understanding of Binah is derived), which Chochmah is termed ‘nothingness’ in contrast to the firm, logical understanding of Binah, which can be put into explainable terms. Chochmah on the other hand, is only the first intuitive flash of perceived knowledge. As it is stated "and the river came forth from Eden." Meaning, symbolically, that Binah, which is termed a ‘river,’ while Chochmah is termed a ‘wellspring,’ as is known. The analogy being that Chochmah-knowledge appears as a seminal point and then is expanded by Binah into a wide river of an idea; the idea as in Chochmah containing no real width of length, while in Binah the idea becomes fully developed. Though one should always bear in mind that in such things everything is relative, and so though we may say that in relation to Binah, Chochmah has no real dimension, yet, in comparison to Kesser (Crown), Chochmah does have dimensions, as will be explained in the following posts.
So, according to what was explained in the last few posts,the deeper the subject matter, the longer and wider are the explanations needed to explain it. This is apparent in actuality. A shallow subject like how to play Tiddlywinks can be explained by a short explanation. Also one need not supply a width of many different explanations.
A deeper subject like Medicine or Physics etc. needs long explanations and can be explained to many sides with a variety of facets and opinions etc., i.e. a greater width.
The corollary to this is that one cannot truly get to the depth of a subject without first going through the length and width of the explanations. E.g. one cannot become a doctor by just meditating on medicine. He has to go through the length of analytical explanations such as the explanations of the analysis of the body and its various systems, the effect of diet, the usage of medicines etc. etc.
Also it is understood that a greater width will result in a greater depth of understanding. So a Doctor who widens his understanding by studying alternative systems of Medicine will surely have a deeper understanding than one who has a narrower understanding of just standard Western Medicine.
And this is true of any field including Kabbalah. So we must say that Kabbalah, being an extremely deep subject, has an extremely great length and an extremely great width. And conversely we must say that to become a Kabbalist, one must know the length and width of it in order to get to get to its depth.