First "Tzimtzum"
101) At this juncture, it is in order to return to the subject of the first "Zimzum", that is, the first withdrawal of light from "Malchut" of Ein Sof, Boruch Hoo", which withdrawal caused all the vessels "Malchut" personified in all the worlds, including the heart of man, to become, because of the Judgments, unable to receive light.
To repeat, the withdrawal of light from Kingdom of the Infinite resulted in the revelation of "Dinim" within her, which prevented the light of mercy from coming into Kingdom of all the subsequent worlds that followed the original Kingdom.
This Kingdom, as well as Kingdom in all the other worlds have all, in general, lost their capacity to receive light. The "Zimzum" inevitably caused a restriction upon the vessel Kingdom of "Atzilut", the all pure spiritual world, which resulted in Kingdom's inability to receive "Meichin" (bounty) for her redemption.
102) The light of "Binah" is imperceptible to the body of the Sephiroth because "Binah" is one of the first three Sephiroth that belong to the head of the ten Sephiroth. As a result, the seven lower Sephiroth, "the body of the Sephiroth", cannot receive the light of "Binah".
Therefore, in order to rescue "Malchut" from her "Dinim", "Immah" was obliged for the sake of "Malchut" to become removed from the head into the body of the Sephiroth. The head of the world "Atzilut" is generally called "Keter" (Crown) or "Arich Anpin" (the Long Face), that is, the great and ample light which traverses the entire ten Sephiroth of "Atzilut".
103) This means that "Arich Anpin" opened the door for "Binah" so that she may step out from her lofty place, that is, the head of the Sephiroth, to enter into a far lower stage, that is, the body of the Sephiroth.
The removal of "Binah" from the head of the Sephiroth into the body caused a diminution of light in "Binah", which turned her into a small dimension of light on a par with the body, lacking the supernal light of the head.
This means that the name of "Binah", which is "Elo-im", consisting of five letters: "Alef", "Lamed", "Hey", "Yood" and "Mem" was divided into two words, that is: "Mee Eileh". In other words the last two letters of the name "Elo-im" reads: "Mee" מי and the first three letters is to be read: "Eileh" אלה.
Therefore, the part which is "Eileh" of her name is connoted the body of her name which was drawn into the "Nukvah" ("Malchut"). This process gave rise to an emendation of "Malchut" consisting in the attainment of a full name of "Elo-im".
It must be borne in mind that when "Immah" is lowering her body, that is, the half of her name, which is "Eileh" that is her body "Binah" is then called "Mee", that is, by the first half of the name which was left with her, מי, and that is the "Mem" and the "Yood".
104) The "Nukvah", on the other hand, before she gets the "Eileh" from "Binah", is called by the last two letters, "Yood" and "Mem", which reads "Yam" מי (Ocean).
Consequently, when the "Eileh" of "Binah" joins the "Yam" of "Malchut", she arrives at a full name, that of "Elo-im" אלה-ים.
Thus "Binah" is called "Mee" (Who?) after her name is divided into two parts, that is "Mee" - "Eileh", because of her reduced degree. Therefore, when the "Eileh" departs from her because of entering "Malchut", she remains with the first half, that is, "Mee?" (Who?) and "Malchut" on the other hand by "Binah"'s" losing her full stature enriches the name of "Malchut" instead of previously being called by the name of only two letters "Yood" "Mem", that is: "Yam". She is now called by a full name: "Elo-im".
105) "Immah" is called "Nesher" (Eagle), who has the nature of compassion to his children: "Z.A" and "Malchut".
This is why she abandoned her supernal place and descended to a lower degree, assuming the dimension of light which is the body of the Sephiroth. This also means that her full dimension was split in half; for she became a body consisting of but six Sephiroth without a head. Her condition of being split is connoted in Hebrew חץ "Chetz". This Hebrew word embodies two definitions:
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Split in half.
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An arrow that is let loose from a bow in order to kill.
This sacrifice of "Binah", consisting of her severance is expressed by the Sages, thus: "Binah", as it were, pronounces that she is willing to undergo this dimihution of light, that is, to become split into two and suffer the pain of the arrow fired by the enemy for the sake of my ("Binah's") children "Z.A" and "Malchut"; for it is only in this way that "Binah" can redeem her children from the "Dinim" that serve as a barrier or curtain which shuts out the light from ז"א "Z.A" and "Nukvah" נוקבא.
When "Binah" is reduced to the dimension of the body of the Sephiroth, it means that her head remained in the head of the Sephiroth. This is why "Binah" can then be defined as divided into two. The upper half dwells in the head and the lower one was sent outside of the head for the sake of "Z.A" and "Nukvah" ("Malchut"); for it is only then that "Z.A" and "Malchut", the children of "Binah", become eligible to receive "Meichin" (the Spiritual Brain), that is, the light of "Binah" by way of the vessels אלה "Eileh" that "Binah" supplies them with. This means that "Binah" lends her vessels to her daughter "Malchut".
This process on the part of "Binah" is called פדות "P'Doos" and פדיון "Pidyon", both of which mean redemption"; that is to say: "Immah" is redeeming the "Nukvah" from the "Dinim" which surround her like an iron curtain; for, were "Binah" not to undergo the transformation from maturity to immaturity, "Malchut" could not have become fit and adjusted to receive "Meichin", the supernal light for her redemption.
106) It is also of great import to remember that a "Partzuf" is arranged under the order of three pillars: right, left and middle.
Therefore, it must be borne in mind that the redemption of "Malchut" (Kingdom) precisely revolves upon the emendation of the left pillar, which is made up of the Sephiroth "Binah", "G'Vurah" and "Hod"; for there in "Hod" is the concentration of all the "Dinim" (Judgments). The "Dinim" are related to the left pillar, that is, "Hod" of "Z.A", symbolized by the letter פ"Pe".
107) As a consequence, the "Pe" assumed that she would be the one to be chosen by GOD for the creation of the world; that is to say: she considered herself more suitable for this purpose than the letter ע "Ayin" and therefore more apt to be the choice of GOD than the letter ע "Ayin"; for, the light of redemption which "Immah" renders is encased in the פ "Pe" only and not in the ע "Ayin" because, as aforementioned, the "Dinim" are located in the "left" rather than in the "right" pillar.
However, the Creator answered the פ "Pe", thus:
108) Thou art worthy, but thou representest transgression ( פשע "Pesha") in disguise.
The redemptions which manifest during the six thousand years of the existence of this world are only executed by means of the "Meichin", the light that stems from the six lower Sephiroth, the lesser dimension of light, which is related to the light of wisdom; for the supernal light that is issued from the head of Wisdom is the light of the inner "Abba" and "Immah" that functioned prior to the disclosure of the world "Atzilut", which is to say, that it is the light which shone above the world "Atzilut", that is, in the world of "Nekoodim", which is the source of the world "Atzilut".
However, this light of the inner "Abba" and "Immah" became concealed after the world "Atzilut" was established. Not withstanding, this supernal light will be disclosed only at the end of times, that is, when the final emendation and redemption will be effected.
In other words, the great light of the first three Sephiroth of the inner "Abba" and "Immah" will begin to generate and shine in creation only after the correction of the sin caused by the fall of Adam.
א "Aleph", ב "Beth", ג "Gimel", right down to the letter ת "Tav", the last letter of the Hebrew alphabet. However, when each one of the letters returned to ask GOD to create the world with it, it was in reverse order, beginning with the letter ת "Tav", and then the ש "Shin", the letter ר "Reish" and downward until the turn of the א "Aleph" was reached.