In the Study #1 we discussed the Four Worlds of Existence (and one of pre-existence) as they relate to the 4-letter Name of G-d and other concepts that correlate to the same template. We will now continue with a second template, one based on ten “emanations” of G-d that we can relate to, called ‘Sefirot’ (singular: Sefirah) by which He reveals Himself to man and conducts the worlds.
There’s many definitions for the Sefirot. Here’s a basic one:
“G-d has revealed attributes that interact with each other and the world. These are known as sefirot. Just as human beings are made up of various internal traits or tendencies of personality, all of which interact with one another, so too G-d is made up of various internal traits or “drives.” The imagery used to describe the sefirot and their relationships is often visual and physical, even sexual. There are 10 sefirot, linked in a complex figure that some have called the “Tree of Life,” significantly a phrase also often used to refer to the Torah.” (From https://www.myjewishlearning.com/article/sefirot)
The Sefirot are present in all four worlds of existence, however their quality and power differs within each. As seen in the first chart in Study #1, with regard to Creation, they are identifiable to us first within the world of Atzilut, “near to G-d.”
One of the basic concepts associate with “Tree of Life” figure to the right is that there are three vertical columns. At the most fundamental level they correspond to:
- Right = Proactive/Expansion
- Left = Reactive/Contraction
- Center = Balance/Equilibrium
On many diagrams of the Tree of Life you will see an 11th circle below Keter. This represents ‘Da’at’ which is knowledge. Generally speaking, when we are discussing the Tree of Life from the “top-down” (ifrom G-d toward us) we refer to Keter. When we are looking at from the perspective of “bottom-up” (us toward G-d), we refer to Da’at and not Keter. Da’at is essentially a manifestation of the ‘unknowable’ Keter.
Often time there are lines drawn between the Sefirot. A full contingent is 22 lines, which are typically given a letter of the Aleph-Beit. The combination of 10 Sefirot and 22 lines is referred to at the 32 paths of Wisdom. Some diagrams do not show the bottom right and bottom left lines (Malkut-Netzach and Malkut-Hod) in order to emphasize the idea of Malkut being distant from the rest of the structure and everything “passing through Yesod.”
Much more detailed information related to the Sefirot may be found on kosher sites such as chabad.org and aish.com. In this lesson we will examine a few ideas related to the group of ten and also the first three Sefirot as a sub-group. In subsequent weeks we will review the next seven, one per per week, in coordination with the Omer Count for 5778/2018.
Ways the 10 Sefirot are Divided into Groups
3 + 7
The ten Sefirot are a complete structure relating to all reality. The upper three Sefirot are called ‘mochin’ (brains) as well as terms such as; ‘internal’ and ‘mature.’ They are ‘behind the scenes’ (so to speak) overseeing things – sitting at the ‘head’ of each of the vertical pillars. As mention, when considering the Sefirot from the perspective of our “return to G-d,” we substitute Da’at for Keter. Thus, the acronym for Chokhmah, Binah and Da’at is ‘CHaBaD,’ a prominent group within Judaism.
The lower seven, called ‘middot’ (measures), are also dealt with as a separate structure, corresponding to our day-to-day existence. The middot are considered ‘immature’ and ‘external.’ Thus we have the concept of 10 relating to completion beyond only Creation and 7 of completion within Creation and the idea of ’17’ being a number related to that which connects both. The ‘triangle’ of 17 (the sum of all numbers from 1 to 17) is 153, a number associated with Betzalel (the numerical value of his name) and Yeshua in John 21:11.
6 + 1
The lower seven are further broken down into two sets, a group of six and a solitary one. The ‘upper six’, Zeir Anpin (lesser countenance), are associated with the the subject of the groom and the seventh with the bride. This setup also resembles the six days of creation and the seventh, Shabbat, further corresponding with the worlds of Yetzirah and Asiyah as discussed in Study #1. Among the concept associated with the six is that of a ‘mitigating filter,’ softening harsh judgment from above.
3 + 3
Though not as commonly discussed, the six Sefirot of Zeir Anpin are further divided between an upper triad that ‘connects upward’ or ‘back’ toward Keter & G-d, and a lower triad that ‘connects downward’ toward Malchut and the world/humankind. The upper triad is made up of the Sefirot of Chesed, Gevurah and Tiferet and is referred to as CHaGaT (also called ‘middle’ and Yenika/Nursing). The lower triad consists of the Sefirot of Netzach, Hod and Yesod, and is referred to as NeHiY. (also called ‘external’ and Ibur/Embryo).
The Mochin
Keter
Primary meaning: Crown. Also known as: Upper Crown, Ayin (nothingness), Hokhmah Penimit (internal wisdom), Mahshavah Elohit (divine thought), Spirit of G-d, Root of roots, Mysterious wisdom, the (primitive) point, “White head,” Ancient, Will, Ehyeh Asher Ehyeh, (I AM THAT I AM).
This is the first Sefirah and is said to “crown” all the others. Keter rests on the edge, between infinity and the finite world. It acts as a “barrier” between the other nine Sefirot and the infinite Eyn Sof. It is also the divine principle that sits atop the middle pillar of the Tree of Life known as the Will of God.
Keter is associated with the name God revealed Himself to Moses, Ehyeh Asher Ehyeh (“I Am That I Am”). Other than this, there is little that can be said about it, other than the powers of the rest of the Sefirot may be said to reside in it. Although, as a Sefirah, Keter is one of the emanations/characteristics of G-d, it is in a slightly lesser sense as unknowable as the Eyn Sof.
As Keter cannot be known, it is also known as Ayin, meaning nothingness. From Keter/Ayin emanates the next Sefirah, Chokhmah/Wisdom.
This is seen in the book of Job:
Job: 28:12 – “Wisdom comes into being from nothing (ayin).”
Chokmah
Primary meaning: Wisdom. Also known as: Revelation, the Primordial Torah (the Torah that existed before creation), Father, Yesh me-ayin (being from nothingness), Beginning, YAH, YHWH.
Chokhmah (Wisdom) is the first of the Sefirot that we can begin to actually understand. In Scripture, Chokhmah is said to have been with G-d at the creation of the world. (See the 13Petals notes to John 1:1-18.)
Speaking of Wisdom, it says:
- Proverbs 8:22 – The LORD possessed me in the beginning of his way, before his works of old.
As mentioned, Keter is associated with the infinite Eyn Sof and divine Will of G-d, and is quite unknowable as this is outside the realm of creation. By comparison, Chokhmah is considered to be the totality of all things to later come into creation, and is the highest emanation of G-d that we can actually understand to some degree. Chokhmah is associated with the Eternal Torah, that was the “blueprint” of all that would come into existence, therefore it is said that “by Chokhmah” all things exist. Chokhmah is “general” in nature, consisting of vast ideas and concepts of G-d.
The Zohar (Vol III, 235b, in Raya Mehemna), breaks up the word chochmah itself into two words, koach, and mah. Koach means “potential,” and “mah” means “what is.” Thus chochmah means, “the potential of what is,” or, “the potential to be.”
(“Zohar, Selections translated and annotated by Moshe Miller,” p.45.)
Because Chokhmah is an active force within G-d, that causes ideas to come into reality, it is associated with the concept of Abba (“Father”) with regard to the remaining eight Sefirot.
Binah
Primary meaning: Understanding. Also known as: Intellect, Teshuvah (Repentance), Reason, Palace, Temple, Womb, Upper Mother, Jerusalem above, Freedom, Jubilee, the Roof of the Sukkah, “YHWH pronounced as ELOHIM.”
Binah (understanding) is said to have a relationship with Chokhmah, in that it takes the general principles and concepts of the latter, and gives definition to them, differentiating them into specific entities. Binah is also said to give a “garment” to Chokhmah (the latter which is associated with the mystical name YHWH), through the name ELOHIM, which manifests through the remaining seven Sefirot. These seven ‘middot’ are called “body” or “building” of Azilut.
Binah is said to be the feminine counterpart to the masculine Chokhmah. Wisdom and Understanding are often mentioned together in Scripture, as one is very much “in need” of the other. Binah is said to be the divine source of souls, hence the “upper mother” aspect, which is also associated with New Jerusalem (i.e., Galatians 4:26).
Binah is the head of the “restrictive” left column of the Tree of Life. Its various attributes are considered to be: judgment, understanding, reason and repentance. All of these be seen in the following Scripture, where G-d judges Israel for not “understanding,” and tells them to repent and reason with Him:
- Isaiah 1:2-19 – Hear, O heavens, and give ear, O earth; for the LORD has spoken: “Sons have I reared and brought up, but they have rebelled against me. The ox knows its owner, and the ass its master’s crib; but Israel does not know, my people does not understand.” Ah, sinful nation, a people laden with iniquity, offspring of evildoers, sons who deal corruptly! They have forsaken the LORD, they have despised the Holy One of Israel, they are utterly estranged. Why will you still be smitten, that you continue to rebel? The whole head is sick, and the whole heart faint. From the sole of the foot even to the head, there is no soundness in it, but bruises and sores and bleeding wounds; they are not pressed out, or bound up, or softened with oil. Your country lies desolate, your cities are burned with fire; in your very presence aliens devour your land; it is desolate, as overthrown by aliens. And the daughter of Zion is left like a booth in a vineyard, like a lodge in a cucumber field, like a besieged city. If the LORD of hosts had not left us a few survivors, we should have been like Sodom, and become like Gomor’rah. Hear the word of the LORD, you rulers of Sodom! Give ear to the teaching of our God, you people of Gomor’rah! “What to me is the multitude of your sacrifices? says the LORD; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of he-goats. “When you come to appear before me, who requires of you this trampling of my courts? Bring no more vain offerings; incense is an abomination to me. New moon and sabbath and the calling of assemblies–I cannot endure iniquity and solemn assembly. Your new moons and your appointed feasts my soul hates; they have become a burden to me, I am weary of bearing them. When you spread forth your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood. Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil, learn to do good; seek justice, correct oppression; defend the fatherless, plead for the widow. “Come now, let us reason together, says the LORD: though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool. If you are willing and obedient, you shall eat the good of the land;