Today, we're going to explore a passage from the Introduction to the Sulam Commentary, a vital text for those studying the wisdom of Kabbalah. It deals with the concepts of "maturity" and "immaturity" within the sefirot, those divine emanations through which God manifests in the world. It might sound abstract, but hang with me, because it touches on fundamental principles of giving and receiving.
The text speaks of Keter and Ḥokhma at a specific stage, a moment described as "immaturity." This "immaturity" refers to the state of the sefirot after the Second Restriction (Tzimtzum Bet), before any rectification takes place, when Malkhut – often associated with the Divine Feminine and the vessel for receiving – is united with Bina, the aspect of Understanding. During this time, Keter (Crown) and Ḥokhma (Wisdom) are content with the "light of giving." What does that mean?
Well, the fascinating thing is that even when "maturity" arrives – that is, even after Malkhut descends from its union with Bina – Keter and Ḥokhma remain satisfied with this light of giving. Why? Because, as the text emphasizes, this light wasn't impaired during that initial separation. It wasn't affected by the ascent of Malkhut to Bina. The crucial thing to remember is that the First Restriction (Tzimtzum Aleph) primarily impacted the light of Ḥokhma, the light of wisdom.
Now, Malkhut, in its essence, is the will to receive. But after the First Restriction, it could no longer receive the light of Ḥokhma directly. So, when Malkhut ascends to Bina, it, in a way, blocks the light of Ḥokhma from being fully expressed at that level. But this doesn't impact the light of giving, because the First Restriction was specifically about Ḥokhma.
So, Keter and Ḥokhma, operating within the realm of Sag of Adam Kadmon (primordial man), which is essentially the level of Bina, don't yearn for the light of Ḥokhma. As the text explains, these vessels, unaffected by the Second Restriction because they didn't descend below the parsa (diaphragm), aren't "interested" in the light of Ḥokhma. They embody the "right line," the column of giving. This is a reflection of Bina itself, which is the essence of the light of giving.
But what about the other sefirot? Bina, Tiferet (Beauty), and Malkhut – after returning to this level, they bring with them the light of Ḥokhma and the first three lights of neshama (soul), ḥaya (life), and yeḥida (singularity). And they do have a higher regard for this light of Ḥokhma. They are considered the "left line" because they hold onto that light of receiving.
In essence, we have a division here. Keter and Ḥokhma cling to the light of giving they possessed from the beginning. But Bina, Tiferet, and Malkhut, having experienced a connection with the lower realms, now value the newly arrived light of Ḥokhma.
Think of it as two different perspectives, two different priorities. One focuses on the inherent goodness of giving, the other on the transformative potential of receiving. Both are essential, of course. It's the tension, the interplay between them that drives the dynamic process of creation. As we find in Midrash Rabbah, the world is sustained by three things: Torah, service, and acts of loving-kindness (Gemilut Chasadim). This idea of Gemilut Chasadim is key to understanding the light of giving, the desire to bestow goodness upon others.
So, what does all this mean for us? Perhaps it's a reminder to examine our own motivations. Are we focused solely on receiving, on filling our own vessels? Or are we actively seeking opportunities to give, to share our light with the world? Maybe, just maybe, true fulfillment lies in finding that balance, in embracing both the light of giving and the light of receiving, as we find in the teachings of the ARI, Rabbi Isaac Luria. It is through this balance that we can start to grasp those deeper cosmic secrets.