Malchut
36. At first glance, we might find a contradiction in what was said above. Earlier it was said that all the forms emanate only from the Sefira Malchut to the receivers; whereas here it is said that they come from Beria (Bina) and below.
In reality, forms and images come only from Behina Dalet, which is Malchut. All the Kelim come not from the first Ten Sefirot - Keter, Hochma, Bina, and Tifferet - but from Malchut. However, the properties of mercy and restriction interacted in the World of correction. This means that Sefira Malchut (of restriction) ascended, and made its way into Sefira Bina (the property of mercy).
In accordance with that, from this moment on, the Kelim of Malchut became rooted in Sefira Bina. Thus, the Zohar says that the genuine roots of images (Kelim) are in Malchut. But after that, it says they are in the World of Beria, which means it results from the interaction made for the correction of the world.
In addition, the sages said: “Originally, the Creator created the world based on the property of judgment, but saw that the world could not exist, so He made his interaction with mercy”. You should know that the Ten Sefirot KaHaBTuM have many names in the book of Zohar in accordance with their numerous functions.
When they are called “Keter-Atzilut-Beria-Yetzira-Assiya” their task is to distinguish between the Kelim “de Panim” that are called “Ket-er-Atzilut” (Keter- Hochma), and the Kelim “de Achoraim” called Beria-Yetzira-Assiya” (Bina-Tifferet-Malchut). Such a division results from the interaction between the properties of judgment and mercy.
Since the Zohar hints at the interaction between Malchut and Bina, the Sefira Bina is called “Beria.” Before this interaction happened, Bina had neither form nor image, even in relation to receivers.