First Level of Mochin and the Brains of Maturity

In Kabbalah, the Jewish mystical tradition, we find intricate descriptions of the subtle architecture of consciousness. Today, we're going to delve into one fascinating corner of this architecture: the first level of what's called the "brains of maturity," a concept found in the Sulam commentary.

Now, what exactly are these "brains of maturity?" The Sulam explains that the first level is composed of the first three sefirot (the divine emanations) of Bina, which are established as SAFE3 and SAFE4. Abba and Imma Ila’in literally translates to "supernal father and mother." This is the name for the partzuf (divine "persona" or configuration) formed out of the first three attributes of the level of Bina. The text references that this was ejected from the head of Arikh Anpin as a result of the second constriction and the ascent of Malkhut (Sovereignty). Don't worry if these terms sound strange; we're just setting the stage for a deeper understanding.

What's really interesting about Abba and Imma Ila’in is that they embody the mystical meaning of the verse "For He delights in mercy." The text references this point is extensively explained in prior sections. They never receive Ḥokhma. Ḥokhma is often translated as "wisdom," but here it signifies a particular kind of divine light. Instead, Abba and Imma Ila’in only receive the light of giving, or "mercy."

Think of it this way: Bina, like all Bina levels, doesn't receive the light of Ḥokhma directly. Instead, it channels the light of giving. Therefore, in their case the yod never leaves their avir. Avir (air) is the mystical meaning of the height of ruaḥ (spirit), which is the light of giving.

Okay, that's a lot of terminology! What does it mean for the yod to never leave their avir? Well, the state of avir is retained for the first three of Bina, as they remain unchanged in terms of their relationship with the light of Ḥokhma even after Malkhut descends from Bina. This is a height of ruaḥ because this light is associated with Ze'er Anpin, a level that is primarily the light of giving, with an illumination of the light of Ḥokhma within it. This light of ruaḥ can be thought of as the "air" (avir) environment within which the light of Ḥokhma is enclothed. In the partzuf of Abba and Imma, this light of giving is considered the actual first three, and they therefore have no reason to remove the yod from their avir.

The Sulam commentary goes on to explain that these levels are called the mem of tzelem. The letter mem has the numerical equivalent of 40. In its word-ending form, it's shaped like a closed ring. This alludes to the fact that they contain four "brains": Ḥokhma, Bina, the right of Da’at, and the left of Da’at.

Now, Da’at is interesting. There are different ways to count and categorize the sefirot. The most well-known count is that of ten, comprising Keter (Crown, the highest of the ten sefirot), Ḥokhma, Bina, Ḥesed, Gevura, Tiferet (Beauty), Netzaḥ, Hod, Yesod (Foundation) and Malkhut. The text references that this count can be thought of as the “core” sefirot, the root ingredients of everything in existence. But, another count of ten sefirot removes Keter and adds the sefira of Da’at after Bina. Da’at isn't a true substitute for Keter, as it is not one of the core sefirot. Instead, it is a pseudo-sefira formed during the process of rectification of lines. Because this line is a mediator between the right and left sides of giving and Ḥokhma, it is said to have a left and right aspect.

Each of the brains is comprised of ten sefirot, and thus they are forty sefirot, the numerical value of the letter mem. The letter mem also alludes to the closed form of the brains, like the ring that is the shape of the mem, preventing them from receiving Ḥokhma. The first three of a level of Bina do not receive the light of Ḥokhma (only the light of giving), but serve as a conduit for the light of Ḥokhma to travel to the levels below.

So, what does all of this mean for us? Well, it gives us a glimpse into the Kabbalistic understanding of how divine energy flows and how different aspects of the divine interact. The idea that the "brains of maturity" are structured in this way, with Abba and Imma Ila’in prioritizing giving over receiving, offers a profound lesson. Perhaps true wisdom lies not in accumulating knowledge, but in channeling compassion and generosity. It makes you wonder, doesn't it, how we can cultivate these qualities in our own lives and minds?

The first level of the brains of maturity is the first three of Bina that were established as Abba and Imma Ila’in,89Abba and Imma Ila’in (literally “supernal father and mother”) is the name for the partzuf formed out of the first three of the level of Bina that was ejected from the head of Arikh Anpin as a result of the second constriction and the ascent of Malkhut. since they constitute the mystical meaning of the verse “For He delights in mercy,” and they never receive Ḥokhma.90See the footnotes in the previous sections that extensively explain this point. The first three of Bina of Arikh Anpin, like all Bina levels, do not receive the light of Ḥokhma but only the light of giving (the “mercy” referred to in the verse). Therefore, in their case the yod never leaves their avir, for avir is the mystical meaning of the height of ruaḥ, which is the light of giving.91In other words, the state of avir is retained for the first three of Bina, as they remain unchanged in terms of their relationship with the light of Ḥokhma even after Malkhut descends from Bina. This is a height of ruaḥ because this light is associated with Ze'er Anpin, a level that is primarily the light of giving, with an illumination of the light of Ḥokhma within it. Thus, the light of ruaḥ can be thought of as the “air” (avir) environment within which the light of Ḥokhma is enclothed. In the partzuf of Abba and Imma, this light of giving is considered the actual first three, and they therefore have no reason to remove the yod from their avir.92As explained in the previous sections, the “first three” (meaning, the first three sefirot) of a level of Bina are the light of giving, not the light of Ḥokhma. This means that the removal of Malkhut from the sefira of Bina during the reversion of Malkhut has no impact on the kind of light within the first three of a level of Bina, since Malkhut only affects the light of Ḥokhma. Since these first three sefirot are not affected by this reversion, they are called “air” (avir) which symbolizes the light of giving, while “light” (or) symbolizes the light of Ḥokhma. They are called the mem93The letter mem has the numerical equivalent of 40, and, in the word-ending form of the letter, is shaped like a closed ring. of tzelem, since this letter alludes to the fact that they contain four brains: Ḥokhma, Bina, the right of Da’at, and the left of Da’at.94There are a number of ways to count and categorize the sefirot. The most well-known count is that of ten, comprising Keter, Ḥokhma, Bina, Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod and Malkhut. This count can be thought of as the “core” sefirot, the root ingredients of everything in existence. However, an alternative count of ten sefirot removes Keter and adds the sefira of Da’at after Bina. Da’at is not a true substitute for Keter, as it is not one of the core sefirot. Instead, it is a pseudo-sefira formed during the process of rectification of lines. During this process, and as a result of the second constriction, two columns of light are formed, one associated with the right (the light of giving), and one associated with the left (the dynamic of receiving the light of Ḥokhma). These two columns are described as in conflict, unable to “work together” and therefore unable to serve their function of merging and transmitting supernal light to lower levels. The rectification of this conflicted state comes through a middle line or column of light that ascends from below and mediates between the two sides. The root of this middle column is Da’at, the pseudo-sefira constructed to unite the opposing sides. Because this line is a mediator between the right and left sides of giving and Ḥokhma, it is said to have a left and right aspect. Each of the brains is comprised of ten sefirot, and thus they are forty sefirot, the numerical value of the letter mem. The letter mem also alludes to the closed form of the brains, like the ring that is the shape of the mem, preventing them from receiving Ḥokhma.95As was explained in the previous sections, the first three of a level of Bina do not receive the light of Ḥokhma (only the light of giving), but serve as a conduit for the light of Ḥokhma to travel to the levels below.