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97) Sitra Achra is the middle point of the part of the ruined world because every ruin and desolation in the world is governed by the Sitra Achra. The middle point of the inhabited world is the holy side, Malchut. For this reason, Jerusalem stands in the middle of the inhabited world, in Malchut.
98) The holy side of the kingdom of heaven is distinguished by two points, one is hers and one that she received from the next world, from Bina, which is a covered, high point. For this reason, Malchut stands in two points: her own point stands below. This is Jerusalem, the middle of the whole of the settled place. The covered point that she received from upper Ima is the Garden of Eden of the earth, which stands in the middle line of the whole world in all its Behinot [discernments], those of ruin and those of settlement, and all the directions of the world.
99) Hence, in the middle of the Garden of Eden stands a single, high point, covered, concealed, and unknown, and one pillar is stuck from below upwards inside that point, with water springing from there, which are divided to the four directions of the world. Thus, there are three points in the world, which stand one atop the other, like the three points in the Torah.
There are two states in Malchut. The first state is while she was above Chazeh de ZA, clothing the left line of Bina, the point of Shuruk in Bina, Hochma without Hassadim, from which only Dinim and ruin are extended. The second state is after she waned and descended under the Chazeh de ZA and received the Hassadim from ZA. At that time, what was land became a land that bears fruit. This is the settling of the world.
The middle point of all the settlement is the side of holiness, and the Sitra Achra clings to the first side of Malchut, to the left that extends Dinim and ruin and desolation. And Sitra Achra is the middle point of the ruined part of the world. It turns out that now the world divides between the Malchut and the Sitra Achra, where Malchut governs the settled part of the world, which bears fruit, and the Sitra Achra, which clings to the first state, governs the ruined and desolate part in the world. This is why Malchut is called “the middle point of the settled world,” and the Sitra Achra is called “the middle point of the ruined world.”
Indeed, the same two states exist in Bina, too. The first is when she was in a state of the point of Shuruk, prior to the sentencing of the middle line, and harsh Dinim and ruin extended from her. The second is after the sentencing of the middle line, when Hochma of the left clothed in the Hassadim of the right. She illuminates and bears fruit, and all the Mochin extend from her.
However, there is a big difference between Bina and Malchut. Although Bina was diminished from GAR de GAR through the middle line, she is still worthy of extending Hochma in the form of left without right. This is because there are no Dinim in Bina herself. Rather, Dinim only awaken from her. However, once Malchut diminished and descended below Chazeh de ZA, she has already been blemished by the Masach that stands at Chazeh de ZA and is no longer fit for Hochma, but only for Hassadim, which is the settlement of the world.
Thus, both states together govern in Bina. This is why she is the root of both the ruin that extends from the first state, and the settled world that extends from the second state. But once Malchut comes to the second state, the first state no longer governs her, which is why she is the root of the settled world only, and not the ruin.
However, when Malchut was established as the Garden of Eden, she became exactly like Bina, which is called, “Eden.” Thus, all the laws of the Garden of Eden are like the Malchut in the upper one, in Bina. It turns out that then the point of Bina, too, dresses in Malchut, and this is the root of both the ruin and the settlement.
It therefore turns out that two points are discerned in Malchut: 1) Her own, the middle point, only for settling the world; 2) the Garden of Eden in her, the point of Bina in her, the middle point, the root of both ruin and the settling of the world.
This is why it was said that the kingdom [Malchut] of heaven of the side of holiness is distinguished in two points: one is hers, after she was corrected in the second state, and one that she received from the next world, from Bina, after she was established as the Garden of Eden. Her own point stands below her and is Jerusalem, the middle of all the settlement. This is only Hassadim and there is no root to destruction in it.
At that time, the covered point that Malchut received from upper Ima while she was the Garden of Eden of the earth stands in the middle of the whole world, in all its facets, those of ruin and those of settlement. This is so because there are two roots in her—for ruin, from the left side without right, and for settlement, with respect to the middle line, which unites the two lines in her. The middle point, Yesod, is the location of the receptacle, and from there come the offshoots to the lower ones.
This is why it was said that in the middle of the Garden of Eden stands one high point, which is covered, hidden, and unknown—Yesod. And one pillar, the middle one, is stuck from below upwards within that point, with water springing from it, meaning lights, which divide into the four directions of the world—the three lines and Malchut that receives them.
It turns out that there are three points in the world, which stand one atop the other. The point in the Garden of Eden is the root between the ruin and the settlement. Below it is the first point of Malchut from the Chazeh down, which is a root only for the settlement. Below that is the point of Sitra Achra, which is the root of the ruin only.
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