Sefiras HaBinah

Sefiras HaBinah is the second sefirah among the ten sefiros in Kabbalah. The role of this sefirah is to receive the abstract G-dly light from Sefiras HaChochmah, process it, create and define its details in logical and intellectual concepts, and transmit the final idea to Sefiras HaDaas.

The parallel of Sefiras HaBinah in the human soul is the power of binah (understanding) that influences one's emotions and actions. The ability to receive an abstract concept about the spiritual Sefiras HaChochmah is accomplished through analyzing the power of chochmah in the human soul and projecting its characteristics, after abstraction, to the spiritual sefiros.

The ten sefiros, in their classical division, are presented in a pyramid of three triangles: the intellectual triangle (upper - parallel to the human brain), the emotional triangle (middle - parallel to the heart and chest area), and the practical triangle (lower - parallel to the groin and legs area). Sefiras HaBinah is located on the left side of the upper triangle, parallel to the left lobe of the brain, to which characteristics parallel to Sefiras HaBinah are attributed.

The Essence of Binah

Its Nature

Binah is compared to a spiritual river. The sefirah of Binah decodes the abstract divine light received in the sefirah of Chochmah into a complete intellectual structure of concepts and ideas. While in Chochmah the divine light is not received in terms of intellect, Binah's role is to dim the intensity of the light as it appears in Chochmah, so it can engage with it, reveal its components, define them, arrange them, and create a complete intellectual system that can be understood and transmitted to the following sefiros. For Binah to accomplish this, it is not in complete bitul like Chochmah, but rather begins to develop a possibility of a sense of independence.

The sefiros of Chochmah and Binah function as a paired system, dependent on each other. Without Binah, the abstract light received in Chochmah would dissipate, and without Chochmah, Binah would have no material to process. Chochmah and Binah operate like a camera in darkness. The camera flash sends powerful light to the surface, and at exactly that moment, the film must record the details of the objects reflected from the light. A moment later, the flash dissipates, and without the film, there would be no trace of the flash. Conversely, without the flash, the film would not identify objects in darkness and would show a black image.

The sefirah of Binah in the soul is connected to the avodah of hisbonenus, which is the expansion and deepening of thought in matters of Elokus. Additionally, Binah in the soul is connected to the middah of simcha, as it is said "the mother of children is joyful," for through hisbonenus in matters of Elokus, simcha is created in the person's soul.

Its Place in the System of Sefiros

Chochmah and Binah

Binah is part of the mochin; its role is to develop and expand in detail the divine flow drawn from the sefirah of Chochmah. Chochmah is connected to the concept of a flash of lightning, where the intellect is understood in one flash, while in Binah there is expansion and contemplation of the details of the haskalah.

There is an element of tzimtzum and limitation in drawing down the light to Binah, because while in Chochmah the main thing was the light and the vessel was batel to the light, in Binah the vessel is primary and the light is secondary.

Binah and Middos

Binah is described as a mother in relation to the middos, as the six middos are born and awakened through the power of mochin, particularly through hisbonenus.

In Igeres HaTeshuvah, the Alter Rebbe describes Binah as like a mother who broods over her chicks.

Binah and Malchus

Binah is called Leah, Alma D'iskasia (the concealed world), in relation to the Sefira of Malchus which is called Rachel, Alma D'isgalia (the revealed world).

Its Division and Aspects

Binah and Tevunah

As with every concept and level, Binah also has internal and external aspects:

The Internal aspect of Binah is the essential power of comprehension (Chabad of Binah).
The External aspect of Binah consists of its middos (Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod, Malchus), and within itself it has two general levels: the inclination of intellect and the emotional response of intellect:

The Inclination of Intellect is Yisroel Saba (Netzach, Hod, Yesod of Binah) and Tevunah (Malchus of Binah).

The Emotional Response of Intellect is not a 'level' in the Sefiros but rather the feeling and emotional response to the intellectual concept that comes after learning it thoroughly in length, width and depth, and the concept is 'grasped' well (and these are the 'emotions within intellect' which are the root of the 'intellect within emotions').

(It should be noted that more generally, Yisroel Saba is the power of influence (the external aspect of) Chochma that descends and unites with Tevunah.)

Fifty Gates of Binah

Intellect and emotions are different in their essence, to the point where they are complete opposites. In order for intellect to influence emotions, it must be brought out and 'lowered' from the essence of intellect and changed to the essence of emotions. The "Gates of Binah" are the first 'gate' and opening of the descent of intellect towards emotions.

In order for the light of intellect to actually illuminate within the emotions (so that the emotions should not be 'natural', and to the point where the light of intellect not only 'guides' the emotions but also illuminates within them the essence of intellect) it is not enough to have general contemplation, rather it must be drawn down in a specific way into each of the emotions as it includes all the others (which is seven times seven, corresponding to the 49 days of Sefiras HaOmer), and only after the completion of the illumination of intellect in all the emotions is the general light of intellect revealed automatically - which is the fiftieth gate.

The Root of Gevuros and Dinim From Binah

Extended article - Upper Kesil

The sefirah of Binah is called "Yovel" and "Alma D'Cheru" since when Binah illuminates, there is no possibility for yenikas hachitzonim (external forces drawing sustenance). Only when Binah is concealed and only the midos shine in revelation can negative matters and undesirable midos branch off. This is alluded to in the verse "A fool has no delight in understanding (Binah), but rather in revealing his heart (midos)."

However, the negation of possible yenika from the chitzonim exists specifically in Binah itself (the first three levels of Binah, pnimius Binah), when the connection between Binah and the point of Chochma and bitul is still felt. This is not the case when Binah flows into the midos (the lower seven of Binah, chitzonius Binah), then the possibility for yenika from the chitzonim from Binah is created. Regarding this the Zohar states that "from Binah dinim are aroused" at its end.

These two parts of Binah are called "wine that gladdens" and "wine that intoxicates": Binah itself, which negates the possibility of yenika from the chitzonim, is called gladdening wine; while the flow of Binah to the midos, which gives place for yenika from the chitzonim, is called intoxicating wine - like a drunk person whose joy causes yeshus and can bring undesirable results.

The reason why specifically from Binah the dinim begin to arise, and not from Chochma, is because Chochma belongs to the kav of chasadim and Binah belongs to the kav of gevuros (as the verse states: "I am Binah, gevurah is mine"). The explanation:

Since Chochma is the depth of intellect, therefore when the depth of intellect illuminates, the chasadim shine openly (like a person whose intellect is broad and can accept even the opposite); which is not the case when the intellect is constricted in Binah to particular comprehension according to one's vessel of understanding, the gevuros and dinim begin (like a person whose mind is narrow and cannot tolerate the opposite).
Chochma is the level of ayin, complete bitul, and due to its elevation and loftiness does not consider the chitzonim at all; which is not the case in Binah, when the intellectual concept descends and becomes yesh, there is giving place to the chitzonim - to become angry at one who doesn't understand the concept, and not tolerate the opposite.
Chochma's essence is seeing Elokus, which is a level of closeness to Elokus above reason and limitation, therefore it effects yirah and absolute bitul of desires, which gives no place for yenika of the chitzonim; which is not the case with Binah whose essence is hearing, which is a level of distance, therefore it effects hislahavus like flames of fire in a way of existence, and revelation of midos according to reason and limitation, therefore from it can later be drawn down yenika to the chitzonim.

Its Names

Nahar (River) - Because it flows from the spring "And a river flows from Eden to water the garden" - the sefirah of Chochma.
Em (Mother) - Because it develops and expands the point of Chochma, like a mother develops and expands during nine months of pregnancy the point of the father's mind found in the child.
Yovel - The Yovel year is the fiftieth year and in the sefirah of Binah there are fifty gates of Binah.
Elokim Chaim - In contrast to the sefirah of Gevurah which is called simply Elokim, because the sefirah of Binah constantly unites with the sefirah of Chochma which is called Chaim.
Yerushalayim Shel Maalah - In contrast to the sefirah of Malchus which is called Yerushalayim Shel Matah.
Liba - Since its essence is receiving intellectual concepts in an internal way, which afterwards comes to expression in the midos of the heart. The sefirah of Binah is called "Liba" in contrast to the sefirah of Chochma which is called "Mocha", as the matter of Chochma is the mochin themselves, before they become detailed and expressed in midos.

Its Role in the Worlds

In the worlds, the world of Briah serves in the role of the sefirah of Binah.

Its Role in Man

In man, it is said that extra Binah was given to woman, because as a receiver her power is in expanding and developing the point that comes from the sefirah of Chochma.