The last word which we will explore in some depth is also one of the most obvious. The word Hitbonenut, meaning “contemplation,” is used in later literature to denote this idea, and in the Bible it is used in the same sense.
This word, Hitbonenut (
), is the reflexive of the root Bin (
), meaning “to understand.” It is from this root also that the word Binah (
), meaning “understanding,” is derived. Hitbonenut literally means “making oneself understand,” that is, contemplating something so deeply and completely that one makes himself understand it in all its aspects.
The connotation of Hitbonenuf-contemplation is to gaze and stare at something, either visually or mentally, until one understands it thoroughly. We see it in the sense of visualization in such verses as, “I have made a covenant with my eyes, should I then comtemplate (hitbonen) a maiden” (Job 31:1). It also refers to thinking over a statement, as when Job said, “I have contemplated you” (Job 32:12), indicating that he had contemplated what they had said.
This word is also used with respect to God, and in this sense, it is often a preparation for the mystical state. We thus find such verses as, “Contemplate (hitbonen) the wonders of God” (Job 37:14), and, “Contemplate the love of God” (Psalms 107:43).
Most important from our point of view, are the verses (Psalms 119:95, 96):
The wicked waited to destroy me,
I contemplated Your testimonies;
I have seen a purpose to every end,
Your commandment is very broad.
Here the psalmist is saying that from contemplating on the testimony-commandments, he is able to perceive their breadth and true significance.
In general, the word Binah (
), is very closely related to the word Beyn (
), meaning “between.” Understanding (Binah) is then the act of separating something in one's mind, examining it by itself. The reflexive, Hitbonen, thus means to cause oneself to separate something in his mind. He looks at it as separated from all other things in the world, making it fill his mind completely.
Binah is also related to the root Banah (
), meaning to “build,” this also being the root of Even (
), a stone, and Levanah (
), a brick. Through Understanding, one is able to build on a concept, making use of his deductive reason to derive one concept from another, until he creates an entire structure. The Talmud therefore says that, “Understanding relates to understanding one thing from another.” 63 The word Hitbonen is used in the sense of contemplation, since when one does this, he builds upon the object of his contemplation, using it as a springboard to higher states of consciousness
What is the way to love and fear God? When a person contemplates (hitbonen) His great, wondrous deeds and creations, seeing through them His boundless, infinite wisdom, he immediately loves, exults, and is ecstatic with a passion to know the great Name. This is what King David meant when he said, “My soul thirsts for God, for the living Deity” (Psalms 42:3).
When one thinks about these things, he immediately becomes awed and abashed. He realizes that he is but an infinitisimal creature, lowly and unenlightened, standing with his diminutive, deficient mind before the Perfect Mind. David thus said, “When I see Your heavens, the work of Your fingers … what is man that You consider him?” (Psalms 8:4, 5).
Moses Maimonides.64
What is a fitting love? This means that one must love God with a tremendous, powerful passion, so that his soul is bound to this love of God. He is constantly absorbed by it, like one who is lovesick, whose mind cannot be distracted from his beloved. He is constantly immersed in such love, whether he is sitting or standing, eating or drinking.
Those who truly love God must be continually immersed in this passion even more than this. God thus commanded us, “[You shall love the Lord your God] with all your heart, with all your soul, [and with all your might]” (Deuteronomy 6:5). [In his great love song to God, King Solomon likewise said, “I am lovesick” (Song of Songs 2:5). The entire book of the Song of Songs is an allegory to this love.
Moses Maimonides.65
Contemplation (Hitbonenut) involves intense concentration on the depth of a subject, where one grasps it very strongly until he understands it completely, with all its parts and details. This is the innermost sense of Understanding (Binah).…
A person can look at something, but not concentrate on it at all. He does not look at its quality, nature, and details, whether internal or external, except in a cursory manner. Because of this he will certainly forget it in time, and [even immediately,] he is only able to describe it in the most general terms. The reason for this is that he only saw it with a passing glance, and not in a manner that would leave a strong impression.
The same is true of the eye of the intellect. It can pass over a subject or idea, merely glancing at it, but not stopping or hesitating to delve into it completely. The depth of this concept is then not grasped at all.…
The depth of a subject, as well as its implications regarding higher concepts, are both derived from the depths of its intrinsic point. The intrinsic point from which it springs is called Wisdom.
It is written, “A river emerged from Eden” (Genesis 2:20). Understanding (Binah) is called a river, while Wisdom (Chakhmah) is a fountain, as the Masters have taught.
[The Hebrew word for “fountain,” Eyin (
), is also the word for “eye.”] This [Eye] lingers on a subject and concentrates on it deeply, hesitating and not hurrying on. This is necessary if one is to reach the inner intrinsic depth of a concept, in its innermost sense.
This is like gazing at something with one's eye. One does not merely glance at the object, but makes use of his powers of perception so that it will make a lasting impression. He spends much time looking at it, until he knows it well, in its smallest details and most intrinsic essence. This is what is called contemplation (hitbonenut).
Contemplation thus includes two elements. One is contemplating a thing, concentrating on it at length. Rashi explains that contemplation means to grasp the essence of a subject and understand it fully.66
Such concentration only pertains to the depth of Understanding derived from Understanding itself.…
Higher than this is the concept of “Probing,” through which one can reach even higher than Wisdom.
Wisdom is the concept of Nothingness in an idea. This is the state in which it exists before it comes to the level … where it can be grasped by Understanding. In this respect, it is very much like the fountain or spring which is the source of a river.
Beyond this, there is an idea of Probing the depth of an idea. The root of this reaches down to the source from which the fountain or spring emanates. This Source is called the “Depth of Wisdom,” or the “Hidden Nature of Wisdom.” 67
Rabbi Dov Baer of Lubavitch, The “Middle Rabbi” (1774–1827), Hasidic Master.68