×
Friend,    With Purim right around the corner, Sefaria is busy preparing for the “Purim bump” — the increase in users who visit Sefaria to celebrate the holiday. Last year, more than 100,000 people visited the library or used the app to connect with the holiday or read along with Megillat Esther. This year we’re expecting even more.    To help with our text and tech preparations ahead of this busy time, a generous Jewish foundation is matching all gifts to the library up to $36,000.    Please give today to help us meet your learning needs!     
Bina is the third of the ten sefirot, following the sefira of Ḥokhma. It is the second level of the supernal light, or direct light, that emanates from the essence of the Creator. This second level or phase represents the desire of the created being to give and bestow and is therefore called the light of giving, as a continuation of the light of the Creator, the light of wisdom. It is called Bina or Understanding, because from it flows forth the power of understanding, of apprehending one thing for another. Bina is also a reference to different lower levels or sefirot in the structure of reality that are derivatives of the second level of the direct light. Bina is considered a “female” (or receiving) sefira, because it receives the light of wisdom. Additionally, at the root of Bina lies the yearning of the created beings that represents the will to receive that is embedded in existence. From a different perspective, Bina is found in of the head of the partzuf constructs, that is in the mind, so to speak, which includes the first three sefirot of Keter, Ḥokhma, and Bina. Each of the five primary sefirot is parallel to one of the five worlds that form existence. The world that is parallel to the sefira of Bina is the world of Beria. Each of the five primary sefirot is also parallel to one of the five partzufim. The partzuf that is parallel to Bina is called Imma, or “Mother.” Like a mother, Bina contains the roots of the sefirot that emanate from it, Tiferet with its six extremities and Malkhut. Additionally, the second constriction (tzimtzum) that forms the backdrop for the *world of tikkun (rectification)*, takes place within the sefira of Bina.
Notable Sources
All Sources
A
The Thirty-Two Pathways of Creation
CHASIDUT
The thirty-two times 'And God said' in the creation narrative are mystically linked to the thirty-two pathways in Binah, revealing deep connections between the Torah and Kabbalistic wisdom. In Sha'ar HaYichud, Rabbi Dov Baer Schneuri explores these connections, offering insights into the creation and structure of the world through Kabbalistic meditation.
The Mystical Connection Between Shavuot and Sukkot
CHASIDUT
Shavuot and Sukkot are intricately linked in Jewish mysticism, symbolizing the emergence of Torah from Binah (Understanding), metaphorically represented as a sukkah. This mystical connection underscores the spiritual unity of these festivals. Rebbe Nachman of Breslov, a prominent Hasidic master, explores this theme in his teachings, emphasizing the profound spiritual significance of Shavuot and Sukkot.
The Duality of Divine Names
KABBALAH
The duality of God's Name, representing both mercy and judgment, is rooted in the Sefirah of Binah, offering profound insights into the nature of divine attributes. In the 13th-century Kabbalistic text Sha'arei Orah, Rabbi Joseph Gikatilla explores the mystical meanings of the Divine Names and their connection to the Sefirot, particularly focusing on the interplay between mercy and judgment.
Sweetening Judgments Through Prayer
CHASIDUT
The Ba'al Shem Tov teaches that prayer has the power to transform divine judgment into mercy. This mystical teaching explains how the attribute of Binah (understanding) can sweeten the judgments of Malchus (sovereignty) through prayer.
The Upper Three Sefirot
KABBALAH
The upper three Sefirot—Keter, Chochmah, and Binah—represent a time of great mercy and goodwill, reflecting HaShem’s ultimate intention in the world. Aryeh Leib Lifkin’s late 19th-century work delves into the Kabbalistic concept of these divine attributes and their significance in Jewish mysticism.
Two Friends That Do Not Separate
CHASIDUT
Chochmah and Binah are inseparable and mutually dependent, much like constructing a building from bricks. In Kabbalistic thought, Chochmah provides the raw data, while Binah organizes and interprets these elements into a coherent structure.
We use cookies to give you the best experience possible on our site. Click OK to continue using Sefaria. Learn More.OKאנחנו משתמשים ב"עוגיות" כדי לתת למשתמשים את חוויית השימוש הטובה ביותר.קראו עוד בנושאלחצו כאן לאישור