We say that the Chochma itself literally “Comes from ‘ayin-nothing knowable at any level,’” i.e., His Infinite and Unknowable Light, which is a level that is completely beyond the ability any world, even Chochma of Atzilus, to relate to and comprehend.
Therefore, of the fact that His Infinite and Unknowable Light came into Chochma of Atzilus expresses Hashem’s humility, since it is a great descent from Him, as it were.
We had a question before: How can we praise Hashem for “being Wise” through His coming into Chochma-Wisdom of Atzilus, if we do not comprehend Chochma of Atzilus at all? (Like we said above, it would be like a young child praising the wisdom of a great genius that he does not understand in the first place.)
The answer, based on the above teaching of the maamar, is:
Even though we cannot directly understand Chochma of Atzilus, the fact is, that the only reason that there exists any wisdom in any of the created worlds, including our physical world, is only because Chochma of Atzilus exists. If there wouldn’t be Chochma of Atzilus, then there wouldn’t be wisdom in Beriya, or Yetzira, or Asiya, or in the physical world. Only after Hashem limited and contracted His Unknowable Light into the “limitation” of Chochma of Atzilus, can any other definable and knowable wisdom exist at all.
That is why we praise Hashem for “being Wise” in Chochma of Atzilus, since, ultimately, the wisdom that we understand in this world is derived from Chochma of Atzilus. The wisdom of Hashem we see in how Hashem creates nature and how living things work etc., which we can understand, ultimately is also derived from Chochma of Atzilus. In that sense, we praise Hashem as “being wise” in Chochma of Atzilus.
(An analogy: a person can praise the wisdom of an architect from the beauty of his building’s appearance, even though he doesn’t understand the deep wisdom that went into the structural design and engineering etc., since, even the external beauty of the building is ultimately derived from that deep wisdom.)
