AYIN BEIS | Existence Unplugged

We can understand this with explaining the idea of “hidden intelligence” (hasogah ne’elemes). Wisdom consists of two elements: Understanding 1) the details of a concept, 2) the central theory of the concept, which is beyond details. But both these elements are a reflection and expression of core wisdom, not the core itself (etzem koach ha’chochma). The outer expression of wisdom is subject to levels and gradations, as well as a process of growth. One can grow in wisdom and can be taught. A great chochom, a small chochom. small to big. But core wisdom — A chocham “b’etzem koach chochmoso” — is of another quality, which cannot be conveyed and taught. ” This type of person understand any concept differently than others, in a way that cannot be trained or conveyed. Similar to the vision in wisdom (he sees the subject differently). He cannot explain it to others, because he cannot explain it even to himself, being that it is beyond comprehension.

With exertion he can convey his higher understanding in short words that express the gist of it, but not in a fully revealed way. (The same idea is in emotions: someone who is good at the core level behaves and initiates acts of goodness on an entirely different level than another).

Similarly, a person who “understands on his own” (may’vin m’daato) — someone who “gets it” — doesn’t need an elaboration and detail. All he needs is for someone to “open the path” and he can intuit the idea with his own intelligence. The same as in one who derives one idea from another. He is also able to understand the true intention of an idea, which ostensibly may seem to have another intention. This is not due to his expressed intelligence, but to his “core wisdom,” which is beyond the revealed wisdom.

This “hidden intelligence” is an example for the “hidden transmission” (hamshocho ne’elemes) of the power to conceive (koach ha’maskil), which is beyond the revealed manifestation, yet is still a source and relates to the revealed.

In truth, koach ha’maskil is the “core wisdom.” The “hidden intelligence” is already a state of wisdom, which is informed by the core wisdom. And by the may’vin b’daato the core wisdom impacts his intelligence. In Imrei Binah he says, that this is rooted in the higher level of the koach ha’maskil, which is fundamentally concealed.

Analysis: Why does he add the point that through effort even the qualitatively higher level of intelligence can be revealed with effort in short words? Perhaps to explain what he says afterwards about the chochom u’mayvin m’daato (Mishne Chagiga 11b) who only needs an opening hint to understand the idea. This hint is perhaps alluded to in “short words.” See later in Talmud Chagiga 13a: Roshei perokim. This needs further analysis, because from the apparent terms here it seems that with effort one can reveal the higher wisdom even to someone who is not a chochom u’mayvin m’daato.

Imrei Binah Shaar Keriyas Shema Chapters 55-57.

The content of this chapter, with additional explanation, can be found: End of hemshech Matzo Zu 5682 ch. 65-67 (pp. 338); Pinchas 5682 ch. 9 (pp. 373). Shir Ha’Maalos 5684 (p. 38-39); B’Yom Ha’Shemini Atzeret 5709 ch. 40-41 (p. 70-71).

Why does he add the point that through effort even the qualitatively higher level of intelligence can be revealed with effort in short words? Perhaps to explain what he says afterwards about the chochom u’mayvin m’daato (Mishne Chagiga 11b) who only needs an opening hint to understand the idea. This hint is perhaps alluded to in “short words.” See later in Talmud Chagiga 13a: Roshei perokim. This needs further analysis, because from the apparent terms here it seems that with effort one can reveal the higher wisdom even to someone who is not a chochom u’mayvin m’daato.

This revelation also adds another dimension in the interface between the unconscious and the conscious: Even the unconscious can be revealed in short words.