Manifestations of the Sefirot, Part 1

 

 

The proposition consists of three parts. Part 1: The Sefirot: This refers to the amount of radiation emitted by the Sefirot. Part 2: They can appear… This refers to the images or likenesses through which they appear. Part 3: But in themselves… This is a general comment on all the images and likenesses through which they appear.

 

Part 1: The Sefirot can shine with an abundant radiation of light or with diminished radiation. What this means is as follows: Since the Supreme Will wanted to display His simple powers by way of light, the revelation may be lesser or greater, since one light may shine only a little, whereas another may shine more powerfully. And this is what we see: Sefirot and Partzufim. As Sefirot, they shine with little light, but as Partzifim, they shine with abundant light (see below, Opening 17 on Sefirot and Partzufim). When they shine as Partzufim, more details are revealed; as Sefirot, fewer parts are seen. So too there are variations in terms of the power and influence of individual Sefirot. Sometimes a Sefirah may shine with little light and little power (during the period of exile): this is known as “smallness” (katnut, “smallness”, also “childhood”). At other times the Sefirah may shine with great power (after the redemption): this is known as “greatness” or “maturity”.

 

Part 2: They can appear in numerous different forms and likenesses: Many of the terms used in discussing the Sefirot have connotations of form and material substance. However, we certainly cannot say that the Sefirot themselves actually possess any kind of form or substance, for this would be heresy, and the Torah states explicitly: “For you did not see any form” (Deuteronomy 4:15).

 

As discussed earlier, the Sefirot are the powers of the Supreme Thought, and are “seen” (with spiritual vision) by the prophets or souls in a way comparable to the way a person “sees” the thoughts passing through his mind. Nevertheless, there is a great difference. For a person’s mind and thoughts are within him and are not Godly. Accordingly there is nothing to prevent us applying concepts of “form”, “likeness” and “appearance” of some subtle kind to the thoughts in a person’s mind, except that the form would be spiritual rather than physical. This is not so in the case of the Sefirot, which are the powers of the Thought (or “Mind”) of the Supreme Will, blessed be He. It is impossible to say that they possess any form at all, since we know that in all His aspects, the Emanator, blessed be His Name, completely transcends all the accidents and events that occur to those He created.

 

Nevertheless, we do speak in terms of “smallness” and “greatness”, “ascent” and “descent”, “clothing”, “position” and so on in relation to the Sefirot. We certainly cannot say that any of these phenomena exist as such in the Sefirot. Yet if you say that all such concepts are purely metaphorical, hinting at exalted matters involved in the government of the worlds and its laws – this too is impossible to say. For if it were so, most of the investigations of the Kabbalah would be pointless since they would be like trying to base what we know (the metaphors) on what we don’t know (the Sefirot). This is not what is indicated by the teachings of the ARI, the earlier and later Mekubalim, and, above all, those of Rabbi Shimon Bar Yochai. All these teachings indicate that these phenomena actually do exist in the Sefirot. Here is the place to clarify the truth, for if this foundation is laid properly, everything will be understood properly, clearly and simply. But if this foundation is not laid properly, all the structures will remain flying in the air and it will be impossible to attain any understanding whatever of the investigations of the Kabbalah.

 

To be continued.