## Sulam on Zohar, Introduction

###### Sulam on Zohar, Introduction 7:1
[Sulam on Zohar, Introduction 7:1](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/7:1)

ז) **בראשית ר' אלעזר** וכו': בראשית. ר"א פתח, שאו מרום עיניכם וראו מי ברא אלה. **שאו מרום עיניכם**, שואל, לאיזה מקום. ומשיב, למקום שכל העינים תלויות אליו. ומי הוא. הוא פתח עינים, שהוא מלכות דראש א"א, ושם תדעו, שעתיקא הסתום הזה, שנוהגת בו שאלה, **ברא אלה**, ומי הוא. הוא הנקרא **מ"י**, שהוא ז"ת דבינה, אותו הנקרא מקצה השמים למעלה, שהכל עומד ברשותו, ובשביל שנוהגת בו שאלה, והוא בדרך סתום שאינו מגולה, נקרא **מ"י**. שהוא לשון שאלה. כי למעלה ממנו, אין שאלה נוהגת שם. וקצה השמים הזה, שנוהגת שם שאלה נקרא **מ"י**.

**The Sefaria Sulam, 2023:**
**7. “In the beginning. Rabbi Elazar etc.”**
**“In the beginning.” Rabbi Elazar began** [his discourse with the following exposition]: **“Lift up your eyes on high and see: who [*mi*] has created these”** [Isaiah 40:26]. **“Lift up your eyes on high” –** he asks: **To which place?** He answers: **To the place where all eyes turn. And what is that?** [It is] **the opening of the eyes**, which is *Malkhut* of the head of *Arikh Anpin***. There you will know that this hidden ancient one, to whom the question applies,**¹ **“has created these.” And who is** [the one who created these]**? He is the one called *Mi*** [“Who”?]**,** which is the seven lower [*sefirot*] of *Bina*, **that which is called, “from the edge of the heavens above,” and all lies in its demesnes. And since the** [concept of] **question refers to this** [aspect of the *sefirot* of *Bina*]**, and this is concealed, it is called *Mi***, the language of questioning**. For above this** [level]**, there are no questions. This edge of the heavens**, where the question is found, **is called *Mi*.**

footnotes:
¹ This "question" will be explained below.


###### Sulam on Zohar, Introduction 7:2
[Sulam on Zohar, Introduction 7:2](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/7:2)

ביאור הדברים **ר' אלעזר פתח**. הוא בא לבאר הפירוש של בריאת שמים וארץ שבמקרא דבראשית. כי שמים וארץ הם הכלל דז' ימי בראשית, שהם הזו"ן דאצילות, ואם כן למה כתוב ברא שהיא בריאה ולא אצילות, והיה צ"ל האציל. ואומר, **ומאן איהו פתח עינים**, המלכות דראש א"א דאצילות מכונה פתח עינים, כי ספירת החכמה של ע"ס דראש נק' עינים. ונודע שאין בראש א"א אלא כתר חכמה בלבד, וע"כ המלכות שלו נק' פתח עינים, כי בפתיחתה מושפעים המוחין דחכמה מראש א"א, לכל פרצופי אצילות. וז"ש, **לאתר דכל עיינין תליאן ליה** כי מוחין דחכמה נק' עיינין, ואין מוחין דחכמה בכלהו פרצופי אצילות, זולת ע"י פתיחתה של המלכות דראש א"א.

**The Sefaria Sulam, 2023:**
Explanation: **“Rabbi Elazar began” –** his purpose is to clarify the interpretation of the creation of heaven and earth that appears in the Biblical account of *Bereshit*. For heaven and earth are the totality of the seven days of creation, which are the *Ze’er* [*Anpin*] and *Nukba* of *Atzilut*.² is the root of everything below it. The levels of *Ze'er Anpin* and *Nukba* (the *partzufim* of *Atzilut* that correspond to the six extremities and *Malkhut* respectively) of *Atzilut* represent the seven days of Creation. If so, why is it written “*bara* [“created”], which is *Beria* rather than *Atzilut*; it should have said *he’etzil* (emanated).³, it should not have used the word *bara*, which is a reference to the world of *Beria*, the lower world beneath *Atzilut*. He then says: **“And what is that? The opening of the eyes.”** The *Malkhut* of the head of *Arikh Anpin* of *Atzilut* is called **“the opening of the eyes,”** as the *sefira* of *Ḥokhma* from the ten *sefirot* of the head is called “eyes.” As is known, there are only *Keter* and *Ḥokhma* in the head of *Arikh Anpin*,⁴ of *Bina*, *Tiferet* and *Malkhut* are ejected from the head of *Arikh Anpin*. The implications of this ejection are elaborated upon in the next paragraphs. and therefore its *Malkhut* is called “the opening of the eyes,” since with its opening the brains of *Ḥokhma* flow from the head of *Arikh Anpin* to all the *partzufim* of *Atzilut*.⁵, resulting from the second constriction, effectively blocks and controls the flow of the light of *Ḥokhma* to the lower levels. This is why [Rabbi Elazar] states **“to the place where all eyes turn,”** as the brains of *Ḥokhma* are called “eyes,”⁶ of the different *partzufim* ("eyes") turn toward the "opening of the eyes," the *Ḥokhma* that is within the head of *Arikh Anpin*. and there are no brains of *Ḥokhma* in all of the *partzufim* of *Atzilut*, except by opening the *Malkhut* of the head of *Arikh Anpin*.

footnotes:
² The world of Atzilut
³ Since the verse is explained by Rabbi Elazar as referring to Atzilut
⁴ As a result of the second constriction, the sefirot
⁵ The presence of Malkhut
⁶ Meaning, all lower levels of Ḥokhma


###### Sulam on Zohar, Introduction 7:3
[Sulam on Zohar, Introduction 7:3](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/7:3)

**ותמן תנדעון**, היינו בפתח עינים, שהוא המלכות דראש דא"א, שם תנדעון הסוד הזה, איך שהבינה בראה את הזו"ן. כי המלה ברא, פירושה לבר ממדרגת אצילות, ומתוך שהבינה עצמה יצאה לבר ממדרגת הראש דא"א, ונעשתה משום זה לבחינת בריאה בערך הראש דא"א, ע"כ היא בראה בהכרח גם את הזו"ן, ונעשה הז"א בבחינת יצירה, כי היוצא מבחינת בריאה נק' יצירה, והנוקבא נעשתה בחינת עשיה, כי כל היוצא מיצירה, נק' עשיה. אמנם אין להשוותם לבי"ע ממש שמאחורי הפרסא דאצילות, כי אלו הבינה וזו"ן עומדים למעלה מפרסא דהיינו בעולם אצילות, אלא הכוונה היא בערך הראש דא"א לבד, וע"כ יש ב' מיני בי"ע, הא' הוא בי"ע דפרודא, שנפרדו מכל בחינת אצילות ע"י הפרסא, שהוא הקרקע דעולם האצילות העומדת עליהם מלמעלה. והב' הם הבי"ע דעולם אצילות גופיה, שהם הבינה וז"א ונוקביה שהם לבר מהראש דא"א בלבד, ועדיין הם אצילות, אלא שהפרסא שבגוי מעוהי דא"א, שבמקום החזה שלו, עומדת עליהם מלמעלה, שמשום זה הם נבדלים מבחינת ראש דא"א, ונחשבים לבחינת גוף בלי ראש, כלומר למחוסרי מוחין דחכמה, הנק' ראש מבחי' עולם אצילות, כי בדרך כלל נבחן עולם האצילות לבחינת חכמה, דכללות ד' עולמות אבי"ע, וע"כ המחוסר חכמה, נבחן שם לגוף בלי ראש. ויתבאר עוד להלן.

**The Sefaria Sulam, 2023:**
**“There you will know” –** i.e., at the opening of the eyes, which is the *Malkhut* of the head of *Arikh Anpin*. There you will know this secret, how the *Bina* created the [*Ze’er Anpin*] and *Nukba*, as the word *bara* means *lebar* [“outside of”] the level of *Atzilut*. Since *Bina* herself emerged to outside of the level of the head of *Arikh Anpin*,⁷ from the head of *Arikh Anpin* took place as a result of the ascent of *Malkhut* in the second constriction. and thereby became considered *Beria*,⁸ was ejected from the head of *Arikh Anpin*, *Bina* is viewed here as a level of *Beria* (considered "outside") relative to *Arikh Anpin*. This is the case despite the fact that the *Bina* under discussion is the *Bina* of *Atzilut*, and in fact, this *Bina* is still in the level of *Atzilut*, as will be explained. in relation to the head of *Arikh Anpin*, it must be [the case] that she created the [*Ze’er Anpin*] and *Nukba* as well. The [*partzuf*] of *Ze’er Anpin* became *Yetzira*, because what emerges from *Beria* is called *Yetzira*, and the *Nukba* became *Asiya*, since whatever emerges from *Yetzira* is called *Asiya*. However, they must not be compared to the actual *Beria*, *Yetzira*, and *Asiya*, which are below the diaphragm of *Atzilut*, because these [*partzufim* of] *Bina* and [*Ze’er Anpin*] and *Nukba* are positioned above the diaphragm in the world of *Atzilut*. Rather, it refers to [them as *Beria* relative] only to the head of *Arikh Anpin*. Therefore, there are two kinds of *Beria*, *Yetzira*, and *Asiya*: The first is a *Beria*, *Yetzira*, and *Asiya* of separation, which were separated from all of *Atzilut* through the diaphragm, which is the floor of the world of *Atzilut* that is positioned over [those lower worlds] from above. The second is *Beria*, *Yetzira*, and *Asiya* of the world of *Atzilut* itself, which are the *Bina*, *Ze’er Anpin*, and *Nukba*. These [*partzufim*] are only outside of the head of *Arikh Anpin*, and they are still *Atzilut*, except that the diaphragm inside the intestine of *Arikh Anpin*,⁹ are described in human terms as "limbs" and "organs." The diaphragm in the chest of *Arikh Anpin* will be explained more fully in the next sections. at the place of its chest, is positioned over them from above. For this reason, these [*partzufim*] are separated from the head of *Arikh Anpin* and are considered a body without a head. That is, the [lower *partzufim* of *Atzilut*] lack the brains of *Ḥokhma*, which is called a head, with respect to the world of *Atzilut*.¹⁰ are the lights of *Ḥokhma*. As these lower *partzufim* are cut off from this light, they lack access to the head of *Arikh Anpin*, and are only the composite level of a body without a head. This is because the world of *Atzilut* is usually considered *Ḥokhma* of all four worlds: *Atzilut*, *Beria*, *Yetzira*, and *Asiya*, and therefore that which lacks *Ḥokhma* there is regarded as a body without a head.

footnotes:
⁷ As referenced above, this emergence of Bina
⁸ Since Bina
⁹ The various structures of the partzufim
¹⁰ Meaning, the brains of Atzilut


###### Sulam on Zohar, Introduction 7:4
[Sulam on Zohar, Introduction 7:4](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/7:4)

וז"ש, **דהאי סתים עתיקא** וכו' **ברא אלה**, הבינה שיצאה מהראש דא"א, מכח הנוקבא שעלתה לחכמה דא"א, וסיימה שם בחינת הראש דא"א, שמשום זה יצאה לבחינת בריאה וגוף דא"א, כנ"ל, הנה היא נחלקה משום זה לב' בחינות: ג"ר בפ"ע, וז"ת בפ"ע, מטעם, כי הבינה ממקורה בע"ס דאור ישר, אין מטבעה לקבל חכמה כלל, אלא רק אור חסדים בלבד, בסו"ה כי חפץ חסד הוא ולא חכמה, ((עי' בפתיחה לחכמת הקבלה אות ה') ולפיכך אין יציאתה לגוף פוגמתה כלל, שהרי אפילו בעת שהיא נמצאת בראש א"א, אינה מקבלת ממנו חכמה, ולפיכך אין לה שום פחיתות של משהו מחמת עמידתה למטה ממלכות דראש דא"א, ונחשבת גם עתה לבחינת ראש גמור, וכאלו לא יצאה כלל מהראש דא"א דמיא. והיא נתקנת בסוד או"א עילאין המלבישין לא"א מפה עד החזה. ובחינה הב' שהיא הז"ת דבינה, הנה הן מבחינת התכללות הזו"ן בבינה, שהם שרשים של הזו"ן הנמצאים בבינה, ולפיכך הם צריכים להארת חכמה בשביל הזו"ן, וע"כ הם נפגמו מחמת מציאותם בגוף דא"א, שנעשו למחוסרי חכמה, והם נחשבים לבריאה, ולו"ק בלי ראש. ועליהם נאמר אבא הוציא אמא לחוץ, דהיינו לבר מהראש דא"א, והם נק' ישסו"ת, ומלבישין לא"א מחזה עד הטבור, והבנים שלהם שהם הזו"ן, הם מלבישים מטבור ולמטה, דא"א עד סיום עולם האצילות. וז"ס הפרסא שבגוי מעוהי דא"א העומדת בחזה שלו, כי היא כח המלכות שבראש דא"א המוציא את הז"ת דבינה לבר מראש, ומפריעתם מלקבל חכמה, כי אע"פ שמסך הזה עומד בפה דראש א"א, מ"מ שם אינו פועל כלום, כי שם עומדים או"א עילאין, שהם בחי' הג"ר דבינה, הנחשבים עוד לבחי' ראש א"א מטעם הנ"ל, ונמצא כי רק במקום החזה דהיינו ממעל הז"ת דבינה שולט כח המסך להוציא הז"ת דבינה שמתחתיו לבר מראש דא"א, וזכור זה.

**The Sefaria Sulam, 2023:**
The meaning of **“that this hidden ancient one** etc. **has created these”** is as follows: The *Bina* that emerged from the head of *Arikh Anpin* from the force of the *Nukba* that ascended¹¹ to *Ḥokhma* of *Arikh Anpin*, where [the *Nukba*] formed an endpoint of the head of *Arikh Anpin* – as this is why [*Bina*] emerged to *Beria* and the body of *Arikh Anpin*, as stated – [this *Bina*] is therefore divided into two aspects: The first three [*sefirot*] on their own, and the lower seven [*sefirot*] on their own.¹² or structure is formed of all ten *sefirot*. Thus, this level of *Bina* is made of ten *sefirot*, and as a result of the ejection of *Bina* from the head, there is a structural distinction between the first three *sefirot* of *Bina* and the lower seven. The reason is that it is not in the nature of the *Bina*, in her source of the ten *sefirot* of the direct light,¹³ in the myriad structures of existence is always a reflection of its primary root *sefira* in the structure of direct light, the light flowing from the Creator to creation through a set of ten *sefirot*. The level of *Bina* in the direct light structure only draws the light of giving, not the light of *Ḥokhma*. to receive *Ḥokhma* at all, but only the light of giving, in the mystical meaning of the verse “because He delights in *Ḥesed*” [“mercy”; Micah 7:18] – and not [the light of] *Ḥokhma* (see *Petiḥa leḤokhmat HaKabbala*, section 5). Therefore, the emergence [of *Bina*] to the body does not impair [*Bina*] at all, since even when [*Bina*] is in the head of *Arikh Anpin*, [*Bina*] does not receive [the light of] *Ḥokhma* from there. Thus, [*Bina*] is not lessened at all on account of her position below the *Malkhut* of the head of *Arikh Anpin*, and now too [*Bina*] is fully considered a head, and it is as though she never emerged from the head of *Arikh Anpin*.¹⁴ of *Bina* only draw the light of giving, there is no change in the situation of *Bina* when it is ejected from the head of *Arikh Anpin* to an environment lacking access to the light of *Ḥokhma*. The first three *sefirot* of *Bina* are established in the mystical meaning of *Abba* and *Imma Ila'in*, who enclothe *Arikh Anpin* from the mouth to the chest. The second aspect [of *Bina*], which is the lower seven [*sefirot*] of *Bina*, are from the incorporation of [*Ze’er Anpin*] and *Nukba* in *Bina*, which are the roots of [*Ze’er Anpin*] and *Nukba* that are in *Bina*.¹⁵ of any structure consist of six extremities (*Ze'er Anpin*) and *Malkhut* (*Nukba*). Thus, the lower seven of *Bina* mentioned here serve as roots for the lower level *partzufim* of *Atzilut* called *Ze'er Anpin* and *Nukba*. These [lower seven *sefirot*] therefore require the illumination of [the light of] *Ḥokhma* for the [lower *partzufim* of *Ze’er Anpin*] and *Nukba*, and consequently these [lower seven *sefirot* of *Bina*] were impaired by their positioning in the body of *Arikh Anpin*, for they became devoid of [the light of] *Ḥokhma*, and these [lower seven] are considered *Beria* and six extremities without a head.¹⁶ from the head of *Arikh Anpin* did not impair the first three of *Bina*, which do not need the light of *Ḥokhma*, the lower seven were impaired, since they require the light of *Ḥokhma*. It is with regard to them that it is stated that "the father removed the mother outside,"¹⁷ and the "mother" is *Bina*. i.e., outside of the head of *Arikh Anpin*. These [lower seven] are called *Yisrael Sabba* and *Tevuna*, and they enclothe *Arikh Anpin* from the chest to the navel, while their sons, [the *partzufim* of *Ze’er Anpin*] and *Nukba*, enclothe from the navel and below, of *Arikh Anpin*, until the end of the world of *Atzilut*. This is the mystical meaning of the diaphragm that is inside the intestine of *Arikh Anpin*, which is positioned at his chest. For [this diaphragm] is the force of the *Malkhut* of the head of *Arikh Anpin*, which ejects the lower seven [*sefirot*] of *Bina* outside of the head and disrupts them from receiving [the light of] *Ḥokhma*. For although this partition is positioned at the mouth of the head of *Arikh Anpin*, nevertheless it does not effect [change] there in any way, since the *Abba* and *Imma Ila'in* are positioned there [below the mouth], and they are the first three [*sefirot*] of *Bina*, which are still considered the head of *Arikh Anpin*, for the reason stated above. Accordingly, it is only at the place of the chest, i.e., above the lower seven of *Bina*, that the power of the partition has impact, removing the lower seven of *Bina* that are underneath it, to outside of the head of *Arikh Anpin*. Remember this.

footnotes:
¹¹ This refers to the second constriction.
¹² Every individual sefira
¹³ The "nature" of a given sefira
¹⁴ Since the first three sefirot
¹⁵ The lower seven sefirot
¹⁶ While the ejection of Bina
¹⁷ Here the "father" is Arikh Anpin


###### Sulam on Zohar, Introduction 7:5
[Sulam on Zohar, Introduction 7:5](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/7:5)

ולפיכך הג"ר דבינה, נק' בשם האי סתים עתיקה, כי הראש דא"א נק' עתיקא קדישא, וכיון שהג"ר דבינה אע"פ שהם מפה ולמטה דא"א נבחנים כאלו עומדים עוד בראש דא"א, ע"כ נקראים גם הם בשם עתיקא כמו הראש דא"א, אלא משום המצאם בגוף א"א נק' בשם סתים עתיקא.

**The Sefaria Sulam, 2023:**
Therefore, the first three [*sefirot*] of *Bina* are called **“this hidden ancient one,”** as the head of *Arikh Anpin* is called “the holy ancient one.” Since the first three [*sefirot*] of *Bina* are considered as though they are still positioned at the head of *Arikh Anpin*,¹⁸ of *Bina* are unchanged by their ejection from the head of *Arikh Anpin*, it is as though they are still positioned within that head and are thus referred to as "this hidden ancient one." despite being [positioned] below the mouth of *Arikh Anpin*, these [first three *sefirot*] are therefore also called ancient, like the head of *Arikh Anpin*. However, on account of their position in the body of *Arikh Anpin*, they are called “hidden ancient one.”

footnotes:
¹⁸ As was explained in the previous section, since the first three sefirot


###### Sulam on Zohar, Introduction 7:6
[Sulam on Zohar, Introduction 7:6](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/7:6)

וזה אמרו **דהאי סתים עתיקא דקיימא לשאלה ברא אלה** כלומר, רק הז"ת של האי סתים עתיקא הנק' ישסו"ת שהם בחי' **קיימא לשאלה**, דהיינו לקבל בתוכם את הזו"ן ע"י עלית מ"ן, כי שאלה פירושו עלית מ"ן מלשון שואלין על הגשמים. (ריש תענית) ואומר שרק הז"ת דהאי סתים עתיקא הנק' ישסו"ת שהן קיימות לשאלה, דהיינו לקבל מ"ן להמשכת אור החכמה, להיותן מחוסרי חכמה, שלפני זה הן נחשבות לבחינת בריאה, וע"כ **ברא אלה**, שהם הזו"ן הנק' אלה. ונבראו גם הם בכחם במחוסרי ראש כמהו. כי המלה ברא מורה על חסרון ראש מבחי' אצילות. וז"ש **ומאן איהו מ"י**: הז"ת דבינה שהן עומדות לשאלה, הן הנק' מ"י,ועליהן נופלת לשון ברא, כנ"ל, כי הן עצמן נעשו בחינת בריאה, מחמת הפרסא שבחזה דא"א המבדלת אותן מהארת ראש דא"א. כנ"ל. וז"ש **מקצה השמים לעילא דכלא קיימא ברשותיה**, הז"ת דבינה, שהן נק' ישסו"ת ונק' מ"י הן בחי' **קצה השמים לעילא**, כי השמים הם ז"א, והוא מקבל רק מישסו"ת הנק' **מ"י**, וע"כ נק' המ"י **קצה השמים לעילא, דכלא קיימא ברשותיה**, כי השמים והארץ שהם זו"ן וכן הג' עלמין בי"ע התחתונים כולם מקבלים מישסו"ת הזה הנקרא מ"י, וע"כ כלא קיימא ברשותיה.

**The Sefaria Sulam, 2023:**
This is why [Rabbi Elazar] states **“that this hidden ancient one, to whom the question applies, has created these,”** i.e., only the lower seven [*sefirot*] of this hidden ancient one, which are called *Yisrael Sabba* and *Tevuna*, **“to whom the question applies,”** that is, to receive the [*Ze’er Anpin*] and *Nukba* within them¹⁹ from a higher level. This yearning ascends to the level above and is described as a manifestation of that lower level within the higher level. This yearning is the meaning of the "question" mentioned here, a request of *Ze'er Anpin* and *Nukba* for the light of *Ḥokhma*. *Yisrael Saba* and *Tevuna*, the lower seven *sefirot* of *Bina* receive this yearning manifestation from below and escalate the process further to ultimately release the light of *Ḥokhma* to the lower levels. by raising the feminine waters. This is because the “question” refers to the ascent of the feminine waters, as in the phrase “we ask for rain” [*Ta’anit* 1:1]. He is saying that only the lower seven [*sefirot*] of this hidden ancient one, which are called *Yisrael Sabba* and *Tevuna*, are ready for the question, i.e., to receive the feminine waters in order to draw forth the light of *Ḥokhma*, since [these lower seven *sefirot* of *Bina*] are devoid of [the light of] *Ḥokhma*. Before that [these lower seven *sefirot*] are considered *Beria*,²⁰ are truly called a level of *Beria*, since the first three remain unchanged from their previous state despite being ejected from the head. and therefore [*Yisrael Sabba* and *Tevuna*] **“created these,”** which are the [*Ze’er Anpin* and *Nukba*, known as “these.” [*Ze’er Anpin* and *Nukba*] were also created, in their strengths, devoid of a head, like [*Yisrael Sabba* and *Tevuna*]. For the word *bara* indicates the lack of a head with respect to *Atzilut*. This is why [Rabbi Elazar] states: **“And who is this? It is the one called *Mi*** [Who]**.** The lower seven [*sefirot*] of *Bina*, which are ready for a question [of feminine waters], are called *Mi*, and the word *bara* refers to them, as stated, since they themselves became *Beria*, on account of the diaphragm of the chest of *Arikh Anpin*, which separates [the lower seven *sefirot* of *Bina*] from the illumination of the head of *Arikh Anpin*, as stated. This is why [Rabbi Elazar] says: **“From the edge of the heavens above, and who is in possession of everything.”** The lower seven of *Bina*, which are called *Yisrael Sabba* and *Tevuna*, and are called *Mi*, are considered **“from the edge of the heavens above,”** since the heavens are *Ze’er Anpin*, and he receives only from *Yisrael Sabba* and *Tevuna*, which is called ***Mi***. Therefore, *Mi* is called **“from the edge of the heavens above, and all lies in its demesnes,”** as the heaven and earth, which are [*Ze’er Anpin*] and *Nukba*, and similarly the lower three worlds of *Beria*, *Yetzira*, and *Asiya*, all receive from this *Yisrael Sabba* and *Tevuna*, which is called *Mi*. Consequently, “all lies in its demesnes.”

footnotes:
¹⁹ The concept of feminine waters is meant as an analogy for the dynamic of "yearning from below," in which a lower level yearns to receive the light of Ḥokhma
²⁰ As has been explained, only the lower seven of Bina


###### Sulam on Zohar, Introduction 7:7
[Sulam on Zohar, Introduction 7:7](https://torahapp.org/share/book/Sulam%20on%20Zohar/s/Introduction/r/7:7)

וז"ש, **לעילא לית תמן שאלה והאי קצה השמים אקרי מ"י**: כלומר, לעילא דהיינו הג"ר דבינה, שהן או"א עלאין, **לית תמן שאלה**, כי הם אינם מקבלים מ"ן להמשכת חכמה, להיותם בעצם רק בחינת אור חסדים ואינם מחוסרי חכמה, וע"כ אינם נק' מ"י, גם אינם בחי' **קצה השמים**, כי הם אינם נזקקים לזו"ן הצריכים להארת החכמה. ורק הז"ת שהן ישסו"ת שהם קיימין לשאלה, דהיינו לקבל מ"ן מהזו"ן ולעלות לראש דא"א לקבל בשבילם הארת חכמה, ע"כ נבחנים לקצה השמים לעילא, משום שהז"א הנק' שמים מקבל מהם.

**The Sefaria Sulam, 2023:**
This is why [Rabbi Elazar] says: **“Above this there are no questions, and this edge of the heavens is called *Mi*.”** In other words, above, i.e., the first three [*sefirot*] of *Bina*, which are the [*partzuf*] of *Abba* and *Imma Ila'in*, **“there are no questions,”** as these [first three] do not receive the feminine waters for drawing forth [the light of] *Ḥokhma*, since the [first three] are only the light of giving and they do not lack *Ḥokhma*,²¹. and therefore they are not called *Mi*. The [first three] are also not considered the **“edge of the heavens,”** because they are not at the behest of the request of [*Ze’er Anpin*] and *Nukba* [through feminine waters] for the illumination of [the light of] *Ḥokhma*. It is only the lower seven [*sefirot*], which are *Yisrael Sabba* and *Tevuna*, which are established to [receive] the question – i.e., to receive the feminine waters from the [*Ze’er Anpin*] and *Nukba*, and to ascend to the head of *Arikh Anpin* to receive the illumination of *Ḥokhma* on their behalf – that are therefore regarded as “the edge of the heavens above,” because the *Ze’er Anpin*, which is called “heaven,” receives from them.

footnotes:
²¹ Since the first three are of the light of giving, they do not lack or yearn for the light of Ḥokhma