We cannot attain GAR, the first three Sefirot of each degree. They are not part of the created being. The “letters,” created beings, desires in whom the yearning to become similar to the Creator awakens, start only with ZAT, the lower seven Sefirot.
Therefore, each Partzuf is divided into two parts. Its upper part consists of Keter, Hochma, Bina, and the upper part of Bina (GAR de Bina), which is part of the Creator, the Upper One, the Maker. The lower part of Bina (ZAT de Bina), Zeir Anpin and Malchut of each degree, belong to the created being.
Until the final correction (Gmar Tikkun), we work only in ZAT, the lower part of each degree; that is our area. That is, we act where Malchut ascended to Bina and can descend again. Only in this region where Malchut and Bina, mercy and judgment, intermixed, is it possible for us to exist, learn, and get to feel something but not above it. Malchut didn’t rise above ZAT de Bina.
However, what will happen when the rule of Tzimtzum Bet (Second Restriction) gets cancelled and we start working under the rule of Tzimtzum Aleph (First Restriction) is unknown at present. We learn everything through our desires (Kelim, vessels).
Hence, it is unclear how we can attain something that has no will to receive: In Keter, Hochma, and GAR de Bina there are no Kelim, this is not a creature. It is, in a way, the brain of the Creator, His plan as to how to make you human. That is why they are part of Him, and not you.
When I uncover the Creator, it is enough for me to rise to the middle of Bina. Thereby, I get to know Him, and with all the acquired might of Bina, I descend back to Malchut, thereby attaining the level of Hochma and Keter.
First, I lift my entire self to Bina and attain the degree of “to bestow in order to bestow.” Afterward, from Bina, I descend back down and attain “to receive in order to bestow.” I even reach Keter, but get to know it solely “by His actions.” It is located in GAR, not in my “I.”
Just as we learn something in this world, we get to know not the essence of the phenomenon itself, but our impression of it, our reaction to “something” since everything occurs only within our own Kelim or sensations.
From the Daily Kabbalah Lesson 12/3/10, Talmud Eser Sefirot