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Binah (Kabbalah)

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The Sefirot in Kabbalah
The Sefirot in Jewish KabbalahKeterBinahChokmahDa'atGevurahChesedTiferetHodNetzachYesodMalkuth
The Sefirot in Jewish Kabbalah

Binah

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Binah (meaning "understanding"; Hebrew: בִּינָה Bīnā) is the third sephira on the kabbalistic Tree of Life. It sits on the level below Keter (in the formulations that include that sephirah), across from Chokmah and directly above Gevurah. It is usually given four paths: from Keter, Chokmah, to Gevurah and Tiphereth.[1]

Etymology and names[edit]

Binah (בִּינָה), meaning "understanding" in Hebrew, is derived from the root ב-י-נ, which conveys the concept of discerning or distinguishing knowledge into structured understanding. This root implies building or constructing insight from raw data. In Kabbalistic tradition, Binah is personified as a nurturing mother, reflecting its role in developing and shaping the abstract wisdom from Chokmah into intelligible forms.[2]

History[edit]

Further information: History of Jewish mysticism

The concept of Binah has its roots in early Jewish mystical texts, such as the Sefer Yetzirah, which dates between the 2nd and 6th centuries CE. In this foundational work, Binah is associated with the sefirot, the ten attributes through which the Infinite reveals itself and continuously creates both the physical realm and higher metaphysical realms.[3]

In the medieval period, Binah's role in Kabbalistic cosmology was significantly developed with the publication of the Zohar in the late 13th century. Attributed to the 2nd-century sage Shimon bar Yochai but likely compiled by Moses de León, the Zohar describes Binah as the "supernal mother" from whom the lower sefirot emanate. This maternal aspect is crucial as Binah gives birth to the six lower sefirot, the Zeir Anpin or "Small Face".[4]

The 16th-century teachings of Isaac Luria, known as Lurianic Kabbalah, introduced complex ideas about the sefirot's dynamics and interactions. Luria's cosmology emphasized Binah's role in the process of Tikkun, or rectification, restoring divine order following the shattering of the vessels (Shevirat HaKelim). In this process, Binah brings order and structure to the fragmented divine light.[5]

In the modern era, Binah continues to be studied and interpreted by Kabbalists and scholars who emphasize its role in balancing Chokmah (Wisdom) and the lower sefirot, maintaining the equilibrium of divine flow. Scholars like Gershom Scholem and Moshe Idel have contributed significantly to the understanding of Binah within Jewish mysticism. Moshe Idel's analyses offer a comprehensive look at these developments.[6]

Description[edit]

According to the Bahir:

The third (utterance): quarry of the Torah, treasury of wisdom, quarry of God's spirit, hewn out by the spirit of God. This teaches that God hewed out all the letters of the Torah, engraving them with the Spirit, casting His forms within it".[7]

Binah is 'intuitive understanding', or 'contemplation'. It is likened to a 'palace of mirrors' that reflects the pure point of light of Chokmah, wisdom, increasing and multiplying it in an infinite variety of ways. In this sense, it is the 'quarry', which is carved out by the light of wisdom. It is the womb, which gives shape to the Spirit of God. On a psychological level, Binah is "processed wisdom," also known as deductive reasoning. It is davar mitoch davar—understanding one idea from another idea. While Chokmah is intellect that does not emanate from the rational process (it is either inspired or taught), Binah is the rational process that is innate in the person which works to develop an idea fully.[citation needed]

Binah is associated with the feminine. The Bahir states: "For you shall call Understanding a Mother."[8] Classical Jewish texts state Binah yeterah natun l'nashim ("an extra measure of Binah was given to women").[9]

In its fully articulated form, Binah possesses two partzufim. The higher of these is referred to as Imma Ila'ah ("the higher mother"), whereas the lower is referred to as tevunah ("comprehension"). These two partzufim are referred to jointly as Imma ("the mother").[citation needed]

Qualities[edit]

Colour[edit]

Binah is associated with the color black, representing the depth, mystery, and the hidden potential of understanding. Black in this context symbolizes the absorption of all colors, reflecting Binah's role in receiving and shaping the pure, undifferentiated light of Chokmah into structured and comprehensible forms. This association emphasizes Binah's function as the womb of creation, where raw wisdom is transformed into clear, discernible concepts.[2]

Ethical behaviour[edit]

According to Moses ben Jacob Cordovero in The Palm Tree of Devorah, the ethical quality associated with Binah is complete repentance and rectification of flaws: "Just as Binah sweetens all severities and neutralizes their bitterness, one should repent and rectify all flaws." This process involves deep introspection, acknowledging one's errors, and making sincere efforts to improve. By doing so, one can emulate Binah’s nurturing and transformative qualities, bringing wisdom and understanding into every aspect of life.[10]

In Western esotericism[edit]

In Western esotericism, Binah is seen to take the raw force of Chokmah, and to channel it into the various forms of creation.[11]

The name of God associated with Binah is Jehovah Elohim, the archangel that presides over it is Tzaphkiel, the order of angels that resides in it are the Aralim (the Thrones) and the planet associated with it is Saturn.[12]

Binah is related to the Yoni, the womb, the Priestess card in the occult tarot.[13] Aleister Crowley's Liber 777 associates it with Isis, Cybele, Demeter, Rhea, Woman, The Virgin Mary, Juno, Hecate, The "threes" of the Tarot, etc.[14]

For its negative opposite of the qlippoth, it is the demonic order Sathariel.[15]

References[edit]

  1. ^ Regardie (1999), pp. 43–45, 68, 70, 74–75.
  2. ^ a b Scholem (1974); Kaplan (1995); Kaplan (1997).
  3. ^ Kaplan (1997).
  4. ^ Scholem (1995).
  5. ^ Fine (2003).
  6. ^ Idel (1988).
  7. ^ Green (2004).
  8. ^ Bahir (1995).
  9. ^ Talmud Nidah 45b.
  10. ^ Cordovero (1993).
  11. ^ Waite (2005), p. 68.
  12. ^ Godwin (1994).
  13. ^ Waite (2005).
  14. ^ Crowley (1986).
  15. ^ Crowley (1986), p. 2, Table VIII.

Works cited[edit]

  • The Bahir. Translated by Aryeh Kaplan. Aronson. 1995. ISBN 1-56821-383-2.
  • Cordovero, Moshe (1993). The Palm Tree of Devorah. Translated by Moshe Miller. Targum Press. ISBN 1-56871-027-5.
  • Crowley, Aleister (1986). 777 and other Qabalistic writings of Aleister Crowley. York Beach, Maine: Samuel Weiser. ISBN 0-87728-670-1.
  • Fine, Lawrence (2003). Physician of the Soul, Healer of the Cosmos: Isaac Luria and his Kabbalistic Fellowship. Palo Alto: Stanford University Press.[ISBN missing]
  • Godwin, David (1994). Godwin's Cabalistic Encyclopedia: A Complete Guide to Cabalistic Magick. Llewelyn Worldwide. ISBN 978-1-56718-324-5.
  • Green, Arthur (2004). A Guide to the Zohar. Stanford University Press. ISBN 978-0-8047-4908-4.
  • Idel, Moshe (1988). Kabbalah: New Perspectives. New Haven and London: Yale University Press. ISBN 978-0-300-04699-1.
  • Kaplan, Aryeh (1995). Meditation and Kabbalah. Jason Aronson. ISBN 978-1-56821-381-1.
  • Kaplan, Aryeh (1997). Sefer Yetzirah: The Book of Creation. Weiser Books. ISBN 978-0-87728-855-8.
  • Regardie, Israel (1999) [1932]. A Garden of Pomegranates (3rd ed.). Llewellyn. ISBN 1-56718-141-4.
  • Scholem, Gershom (1974). Kabbalah. Quadrangle/New York Times Book Company. ISBN 978-0-8129-0352-2.
  • Scholem, Gershom (1995). Major Trends in Jewish Mysticism. New York: Schocken Books. ISBN 978-0-8052-1042-2.
  • Waite, Arthur Edward (2005). The Pictorial Key to the Tarot (78 plates ed.). Mineola, NY: Dover Publications. ISBN 0-486-44255-1. OCLC 57549699.

Further reading[edit]

External links[edit]

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