This rectification, or tikkun, is rooted in the idea of Malkhut (Sovereignty) – which we can think of as the Divine Feminine, or the aspect of receiving – ascending to Bina, the aspect of understanding. This ascent creates two distinct sides within the ten sefirot, the emanations of God.
Now, what do we mean by "female" in Kabbalah? It's not about gender in the conventional sense. Instead, "female" refers to a vessel, a container with limits and boundaries. When Malkhut ascends to Bina, it brings with it the limitations and judgments inherent in its nature, especially those stemming from the initial constriction, or tzimtzum. This introduces a limiting dynamic within Bina itself.
The Sulam explains that this intermingling results in each sefirah (a divine emanation) having a left and a right side. Malkhut, with its inherent limitations, becomes the left side, while the sefirah itself represents the right. And here’s the kicker: the left side, in a sense, impairs the right.
Why this conflict? In Kabbalah, "right" and "left" aren't just about physical positions. "Right" symbolizes the spiritual dynamic of giving, embodying the light of ḥassadim, the light of loving-kindness. "Left," on the other hand, represents a context where this light of giving is lacking, reflected by Malkhut, which primarily draws the light of Ḥokhma, the light of wisdom.
Think of it as a contest between two types of light. The light of Ḥokhma, drawn directly from the Creator, is the animating force of creation. It seems superior. But the light of ḥassadim represents our desire to give back to the Creator, reflecting our capacity for giving and connecting us through shared intention. One light is more about receiving, the other about giving.
So, how do we reconcile these two? How do we "rectify" these lines? The Sulam tells us it's about incorporating them together, allowing us to receive in order to give. When the supernal light engages with the limitations of Malkhut within Bina, a "fusion through collision" occurs. This collision gives rise to a middle line, uniting and balancing the two opposing forces.
Without those initial judgments in Malkhut, there would be no collision, no fusion, and the light of giving wouldn't be as abundant. This interaction leads to a surge of the returning light of giving. The Sulam describes this as an excess of the light of giving within the level, a testament to the activated role of Malkhut.
The Sulam even offers an alternative explanation for this rectification in Talmud Eser Sefirot, Vol. 7, section 56.
Now, why is this "rectification of Malkhut" sufficient at this level? Because we're dealing with the first three sefirot, which primarily require the light of giving. The lower six sefirot, the "extremities," will need the illumination of the light of Ḥokhma, so their rectification will be a bit more involved.
Ultimately, this process elevates Malkhut, the left side, to a position of equal importance with the sefirah itself, the right side. It's a powerful reminder that both receiving and giving are essential aspects of our spiritual journey. They are not mutually exclusive, but rather interconnected forces that need to be balanced and integrated for true wholeness.
So, the next time you feel that inner tension between taking and giving, remember the rectification of lines. It's a cosmic dance, a delicate balance, and a powerful invitation to find harmony within ourselves and in our relationship with the Divine.
Two Aspects of the Rectification of Lines 25. The underlying reasoning is that the rectification of lines that occurred in the ten sefirot results from the ascent of Malkhut to Bina, becoming the female to Ḥokhma, so that as a result two sides were formed in the ten sefirot.34The concept of “female” in Kabbalistic thought is that of a vessel, possessing limits and boundaries. The ascent of Malkhut to Bina intermingles elements of the limitations and judgments found in Malkhut as a result of the first constriction within Malkhut, with the sefira of Bina. This limiting dynamic in Bina is explained further in the following sections. The Malkhut that was intermingled with each and every sefira became the left side of the sefira, while the sefira itself is considered the right side in the sefira, with the left side impairing the right side.35As the author of the Sulam explains, the two sides are in a conflict for dominance. Recall that in Kabbalistic thought, positional language is not literal. Thus, “right” refers to the spiritual dynamic of giving, expressed by a column of the light of giving (the light of ḥassadim). “Left” refers to a context that lacks the light of giving, reflected here by Malkhut, which only draws the light of Ḥokhma, the column of light on the “left.” The conceptual conflict operating here can be thought of as a contest between the two kinds of light. The light of Ḥokhma is drawn from the Creator, serving as the animating lifeforce of the created beings. These attributes indicate a certain superiority to this light. However, the light of giving (ḥassadim) reflects the desire of the created beings to “give back” to the Creator, reflecting their capacity for giving, and thus, attaching themselves to the Creator through an equating of form. Accordingly, one of these lights (Ḥokhma) pertains more to receiving, while the other (ḥassadim) pertains more to giving. The rectification of lines is the process by which these lines can become incorporated together, allowing the receiving to be one of “receiving in order to give.” Then the supernal light engaged in a fusion through collision on the partition of judgments of this Malkhut that ascended to Bina, and the height of giving (ḥassadim) that emerged through this fusion through collision of the supernal light upon the partition of that Malkhut became a middle line that unites and equates the two lines with one another. Were it not for the judgments in Malkhut, there would be no fusion through collision, and the light of giving would not be plentiful.36Since the only light of this level is the light of giving, when the supernal light interacts with the partition in the fusion through collision here, it leads to the rise of a column (the middle line) of returning light of the light of giving. This excess giving, deriving from the vessel of Malkhut, is described by the author of the Sulam as an excess of the light of giving within the level. This excess reflects the activation of Malkhut within the level so that it is now considered equal to the right side (In Talmud Eser Sefirot, Vol. 7, section 56, the author of the Sulam provides an alternative explanation for this rectification). Because this level is only the level of the first three sefirot of the larger level, it only requires the light of giving (as it is a third level, a level of Bina out of the five overall levels), and so this rectification of Malkhut is sufficient. As the author of the Sulam proceeds to explain, the lower six sefirot (the six extremities) will need the illumination of the light of Ḥokhma, and therefore, the rectification process for that lower level will need to be more extensive. Consequently, the Malkhut, which is the left side, became as important as the sefira itself, which is the right side.
