Seventh Palace, Bina

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27) All the palaces connect and crown in one palace—the seventh one—which is more hidden and concealed than all the other palaces, since that palace is GAR. It was said, BeresheetBarah Sheet [created six], six palaces. Elokim is the seventh palace. Elokim is Mochin de GAR, the seventh palace. In the middle of that palace stands another palace, in which there are many colors: green, white, red, and black. When the souls must rise in a degree, they enter that palace to the pillar in it. One who befits that color in the pillar ascends in it; one who befits another color ascends in that; each ascends through the color in the pillar that befits it.

Explanation: During Tzimtzum BetTNHY of each degree descended to the degree below it. NHY de Keter de Atzilut descended to AVINHY de AVI to YESHSUTNHY de YESHSUT to ZANHY de ZA to Malchut de Atzilut, and NHY de Malchut de Atzilut descended to GAR of the world of Beria. Also, NHY de GAR de Beria descended to ZA de BeriaNHY de ZA to Malchut de Beria, and NHY de Malchut de Beria to GAR of the world of Yetzira. Likewise, the NHY of each degree in the world of Yetzira descended to the degree below it, until NHY de Malchut de Yetzira descended to GAR of the world of Assiya. So was it in the particular degrees of Assiya.

Thus, NHY de Malchut de Atzilut are clothed in GAR of BeriaNHY de Malchut de Beria in GAR of Yetzira, and NHY de Malchut de Yetzira in GAR of Assiya, in the seventh palace in the Garden of Eden, the palace of GAR. The core of NHY is the middle line in them, which is Yesod. Know that that Yesod of the upper one that exists in each lower one is called “a pillar,” and is inside each and every degree from Keter de Atzilut through the end of Assiya.

When the upper one gives Mochin to the lower one by raising its NHY back to his place, the lower one—who is attached to those NHY—rise with them to the place of the upper one and receives there Mochin. Thus, that pillar, the NHY of the upper one, is regarded as the one through which each lower one rises to the place of the upper one.

There are four colors in that pillar—white, red, green, and black, HB TM. Those ascents of the lower one that ascends to the upper one through the pillar are not all at once. Sometimes only the white color rises, sometimes the red color, too, sometimes also the green color, and sometimes the black color, too, there are many degrees in each color.

In the middle of that palace, the seventh palace of the Garden of Eden of Assiya, stands one pillar—Yesod de Malchut de Yetzira—which includes NHY de Yetzira, and in which there are many colors, many degrees. In all, they are four degrees—green, white, red, and black, HB TM. Green is Tifferet, white is Hochma, red is Bina, and black is Malchut. When the souls need to rise in degree they enter that palace to the pillar in it, and the one who befits that color in the pillar ascends in it. One who befits another color ascends in that.

When the souls are worthy of rising above Assiya, they rise within that seventh palace, each ascending to its corresponding Behina in the pillar. The one belonging to the white color, Hochma, rises through the white color in the pillar. If the soul is from Bina, it ascends through the red color in the pillar, each as befits it. Here it speaks of a general ascent from world to world, which is only through the pillar in the seventh palace. However, there is a particular pillar within each palace through which the lower one rises to the upper one, meaning NHY of the upper one that are clothed in the lower one.

28) Those six palaces are for the section of the souls. But the seventh palace is not for the section of the souls, but for the ascent of the souls through the pillar in it. There is attainment only in six palaces, but not in the seventh palace, GAR, for in each GAR there is no attainment.

Also, all six palaces are as six. We have no attainment even in the third Behina of each palace, which is GAR, but only in the NHY HGT in each palace. This is why it is written, Beresheet, the letters of Barah Sheet [created six], indicating that there are six degrees above in Bina herself, and there are six degrees below, HGT NHY of the ZON, which are called “six days of work.” It is all one matter: in every place, VAK—both VAK of the lower ones and VAK de GAR—are equal and we have attainment in them. We have no attainment anywhere in the GAR.

29) There were two Temples, the first Temple and the second Temple—an upper one, Bina, and a lower one, Malchut. There are also two letters Hey in the name HaVaYaH. The first Hey is Bina, and the bottom Hey is Malchut. There are six degrees above and six degrees below, and it is all one matter. The first Temple and the second Temple are one with the first Hey and bottom HeyBina and Malchut.

The upper Bet is Bet of Beresheet, the first Temple, Bina, opening gates to all the sides, since they are included in one another—Malchut, the second Temple, is included in Bina, the first Temple. By that, Bina opened gates to all the sides, including six sides of herself ,and the six sides in Bina. That is, because of the ascent of Malchut and her inclusion as one with BinaBina opened the six sides of Malchut so she is fit for reception of Mochin, like her.

Resheet indicates that then Bina became Resheet [first/prime], entering the count of the structure, ZON, which are called “the structure of the world.” She is considered the first degree, giving Mochin to ZON and to the worlds BYA due to her inclusion as one with Malchut. But the degrees that preceded her are still not considered Resheet, which is what the word Beresheet [in the beginning] in the beginning of the Torah indicates. Bet indicates the upper Bait [Temple], BinaResheet indicates that she became the first to bestow Mochin upon the worlds.

Also, the word Resheet in Beresheet indicates that Bina became first in the count. The Mochin of the number and the count are Mochin of illumination of Hochma, and they begin from Bina and not above her.

30) Beresheet is the whole, Malchut, the face of a man, a form in which all forms in reality are included, as it is written, “It is the image of the appearance of the glory of the Lord.” It is an image in which six other degrees are seen, where by Malchut, the Mochin of illumination of Hochma are drawn to the VAK in Bina because “image” and “seeing” indicate Hochma.

This is Beresheet, whose letters are Barah Sheet [created six], as through Malchut’s ascent to BinaVAK were made in Bina. Also, she raises MAN and causes them Mochin of illumination of Hochma. When VAK de Bina entered the image, Malchut, she corrects herself, raising MAN to show them, to extend to them the disclosure through the Mochin of illumination of Hochma, to work in those Mochin the crafts of the world, the Mochin of illumination of Hochma, from whom comes the whole of reality in the six days of work.

Although all the Mochin come from Bina, they are still essentially Malchut because through Malchut’s ascent to BinaVAK of Katnut de Bina—implied in the matter of Barah Sheet—were carved. Also, their Mochin de Gadlut are only through Malchut because there is no disclosure of Mochin of illumination of Hochma except in the place of Malchut from Chazeh de ZA and below. This is why she is called “lower Hochma,” as Hochma appears only in her. It follows that the Gadlut of the Mochin is also because of Malchut.

It cannot be said that the crafts of the world, Mochin de Hochma, come from the Malchut. This is why it is written, Barah Sheet, indicating the praise of VAK de Bina because they make their craft at the degree of Malchut. That is, it mustn’t be mistaken that the intention is that the Mochin themselves come from Malchut because this is what is implied in BeresheetBarah Sheet, indicating that the VAK in Bina are the ones who work, since Malchut has nothing of her own. Rather, it means that all the praise and greatness of the VAK are because they work through the Malchut, and this is why the Mochin are named after the Malchut.

31) It is written, “The buds have appeared on the earth; the time of singing has arrived.” The buds imply the six degrees HGT NHY. “Appeared on the earth” means in Malchut because they are forms to be seen on this degree, which do not appear on any degree but Malchut. This is why it is written, “Appeared on the earth,” for the buds appear only on the earth, in Malchut. “The time of singing has arrived” indicates that then, after the instilling of Divinity—who is called “nightingale” [a songbird]—with the Mochin de Hochma, it is time to praise and glorify.

This is why Malchut is called “psalm.” It is written, “A psalm for David.” It is not written, “For David, a psalm,” indicating that first, Divinity was instilled upon him, and then he recited the psalm. Thus, Malchut is called a “psalm.” First, through the instilling of Divinity, he obtained Mochin de Gadlut, and then he sang and praised. This is the meaning of “The time of singing has arrived,” meaning that Divinity, called “nightingale,” first came to him, and then he sang and praised. “The time of singing has arrived” means that after the obtainment of the Mochin comes the time to praise.

32) The upper world, Bina, is hidden, and all his words are hidden, even her ZAT, since she is in the upper one, in GAR de Bina, who is the day in which all the days are included. GAR de Bina is called “a day in which all the days are included” or “a day that walks with all the days.” It is so because “day” means Hesed. Being a root to all the Hassadim in the worlds, she is called “a day in which all the days are included,” and she never receives Hochma, as it is written, “Because He desires mercy [Hesed].”

However, ZAT de Bina receive illumination of Hochma to impart to ZON, and even ZAT de Bina are also regarded as the hidden world. And although they receive Hochma and give to ZON because they are in Bina, the disclosure of Hochma is not at all in her own place but in the place of ZON.

When AA created and took Bina outside his Rosh, he took out only those six, VAK de Bina, and not GAR. And because it is hidden, meaning that all his words are hidden because Bina is hidden in GAR and in VAK, this is why he said, Beresheet, the letters of Barah Sheet, implying the six upper days, VAK de Bina, and did not say who created them—those six days implied in Beresheet. It is so because they are a high and hidden world, since they are VAK de Bina, who is hidden, for the illumination of Hochma does not appear in its own place.

33) Afterwards he disclosed and said—in the bottom Assiya, in ZON—who said, “Who created them?”, since it is a world that is revealed. He said, “God created the heaven and the earth,” ZON. It is so because in the upper world, VAK de Bina—implied in BeresheetBarah Sheet—it does not say who created it because it is a hidden world. But in the lower world, ZON, called “heaven and earth,” it is written that ElokimBina, created the heaven and the earth because they are the revealed world in which the Hassadim appear through the Mochin of illumination of Hochma.

This is why it is not written that He created in concealment, meaning created the heaven and the earth in concealment, since they are the revealed world. This is why it is written, “God created.” Indeed, God, which is a revealed name, created them, since the name Elokim indicates the completeness of the Mochin in illumination of Hochma.

The first world, Bina, is in concealment because it is the upper world. The lower world, ZON is revealed because the work of the Creator is always in concealment and in disclosure. So is the meaning of the holy name, hidden and revealed, since YodHey of the name HaVaYaHHB, is concealed because there is no attainment in GAR, and VavHey of the name HaVaYaH is revealed, ZON, there is attainment in them. So it is in every work of the Creator, on all the degrees—GAR of the degree is concealed, and VAK of the degree is revealed.

34) “The heaven and the earth.” The word Et [the] of “The heaven” comes to include the bottom heaven, below. And the word “The” of “And the earth” comes to include in it the earth of below, include because all works in the lower earth are as the upper earth.

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