עלית המלכות לבינה טו. ויש להבין מאד ענין המתקת המלכות בבינה, שהיא שורש כל החכמה. כי מלכות הוא סוד מדת הדין שאין העולם יכול להתקיים בו, ועל כן העלה אותה המאציל לספירת הבינה, שהיא מדת הרחמים. שעל זה רמזו זכרונם לברכה: בתחילה עלה במחשבה לברוא העולם במדת הדין, דהיינו במלכות בלבד, שהיא מדת הדין, ראה שאין העולם מתקיים, הקדים מדת הרחמים ושתפה למדת הדין (בראשית רבה סוף פרשה י"ב); שעל ידי עליתה של המלכות לבינה, מקבלת המלכות צורת הבינה, שהיא מדת הרחמים, ואז מנהגת המלכות את העולם במדת הרחמים.
The Ascent ofMalkhuttoBina 15. It is important to fully understand the concept of the tempering ofMalkhutinBina, which is the root of the whole wisdom of Kabbala.23The wisdom of the Kabbala describes the formation and governing of the higher and lower worlds. The ascent of Malkhut to Bina is a fundamental conceptual component of this process. This ascent acts as the driver of these formations, the myriad structures that comprise the worlds of Atzilut, Beria, Yetzira and Asiya and their contents. Malkhutis the mystical meaning of the attribute of judgment through which the world cannot exist.24After the first constriction, Malkhut, which is the will to receive, was unable to directly receive the supernal light. As a result, Malkhut operates as a force that limits the light and imposes darkness upon the vessels. This limiting dynamic is the “attribute of judgement” discussed here. In contrast, Bina represents the “will to bestow,” which is not affected by the first constriction and is not a force that limits the supernal light. The limiting force of Malkhut is described in Kabbala as a harsh force, blocking out the supernal light. As a result, the ascent of Malkhut to Bina is meant to temper that harshness by mixing together the limiting force of Malkhut with the bestowing dynamic of Bina.Therefore, the Creator raised Malkhutto thesefiraofBina, which is the attribute of mercy. The Sages alluded to this idea: “Initially it was God’s intent to create the world through the attribute of judgment,” that is, throughMalkhutalone, which is the attribute of judgment. “When He saw that the world could not exist with the attribute of judgment alone, He preceded it with the attribute of mercy, partnering it with the attribute of judgment” (Bereshit Rabba, end of 12). Through the ascent ofMalkhuttoBina,Malkhutreceives the form ofBina, which is the attribute of mercy, and thenMalkhutdirects the world through the attribute of mercy.
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וענין זה של עלית המלכות לבינה, נעשה בכל מדרגה ומדרגה, מראש עולם האצילות עד סוף עולם העשיה, כי אין לך מדרגה שלא תהיינה בה עשר ספירות, כח"ב חג"ת נהי"מ, והמלכות שבכל מדרגה עלתה לבינה שבאותה מדרגה ונמתקה שם.
This ascent ofMalkhuttoBinaoccurs in each and everylevel, from the beginning of the world ofAtzilutuntil the end of the world ofAsiya. There is nolevelthat does not contain tensefirot:Keter,Ḥokhma,Bina,Ḥesed,Gevura,Tiferet,Netzaḥ,Hod,Yesod, andMalkhut. TheMalkhutthat is in everylevelascended toBinain thatleveland was tempered there.
עלית המלכות לבינה
טו. ויש להבין מאד ענין המתקת המלכות בבינה, שהיא שורש כל החכמה. כי מלכות הוא סוד מדת הדין שאין העולם יכול להתקיים בו, ועל כן העלה אותה המאציל לספירת הבינה, שהיא מדת הרחמים. שעל זה רמזו זכרונם לברכה: בתחילה עלה במחשבה לברוא העולם במדת הדין, דהיינו במלכות בלבד, שהיא מדת הדין, ראה שאין העולם מתקיים, הקדים מדת הרחמים ושתפה למדת הדין (בראשית רבה סוף פרשה י"ב); שעל ידי עליתה של המלכות לבינה, מקבלת המלכות צורת הבינה, שהיא מדת הרחמים, ואז מנהגת המלכות את העולם במדת הרחמים.
The Ascent of Malkhut to Bina
15. It is important to fully understand the concept of the tempering of Malkhut in Bina, which is the root of the whole wisdom of Kabbala.23The wisdom of the Kabbala describes the formation and governing of the higher and lower worlds. The ascent of Malkhut to Bina is a fundamental conceptual component of this process. This ascent acts as the driver of these formations, the myriad structures that comprise the worlds of Atzilut, Beria, Yetzira and Asiya and their contents. Malkhut is the mystical meaning of the attribute of judgment through which the world cannot exist.24After the first constriction, Malkhut, which is the will to receive, was unable to directly receive the supernal light. As a result, Malkhut operates as a force that limits the light and imposes darkness upon the vessels. This limiting dynamic is the “attribute of judgement” discussed here. In contrast, Bina represents the “will to bestow,” which is not affected by the first constriction and is not a force that limits the supernal light. The limiting force of Malkhut is described in Kabbala as a harsh force, blocking out the supernal light. As a result, the ascent of Malkhut to Bina is meant to temper that harshness by mixing together the limiting force of Malkhut with the bestowing dynamic of Bina. Therefore, the Creator raised Malkhut to the sefira of Bina, which is the attribute of mercy. The Sages alluded to this idea: “Initially it was God’s intent to create the world through the attribute of judgment,” that is, through Malkhut alone, which is the attribute of judgment. “When He saw that the world could not exist with the attribute of judgment alone, He preceded it with the attribute of mercy, partnering it with the attribute of judgment” (Bereshit Rabba, end of 12). Through the ascent of Malkhut to Bina, Malkhut receives the form of Bina, which is the attribute of mercy, and then Malkhut directs the world through the attribute of mercy.
וענין זה של עלית המלכות לבינה, נעשה בכל מדרגה ומדרגה, מראש עולם האצילות עד סוף עולם העשיה, כי אין לך מדרגה שלא תהיינה בה עשר ספירות, כח"ב חג"ת נהי"מ, והמלכות שבכל מדרגה עלתה לבינה שבאותה מדרגה ונמתקה שם.
This ascent of Malkhut to Bina occurs in each and every level, from the beginning of the world of Atzilut until the end of the world of Asiya. There is no level that does not contain ten sefirot: Keter, Ḥokhma, Bina, Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod, and Malkhut. The Malkhut that is in every level ascended to Bina in that level and was tempered there.