Ein Sof and the Sefirot

# Ein Sof and the Sefirot in *Shaarei Orah* ## Introduction [Introduction to Ein Sof](https://drive.google.com/file/d/109V-J5D9byg0FSiGgh40DxPTQebmR2PD/view?usp=sharing) [Interpreting the Sefirot](https://drive.google.com/file/d/1DHSbgJy56cUEVTd_bs51FXwXzwgeSzhM/view?usp=sharing) ![[Intro 1]] ***Comments and Questions*** ![[Intro 1 - Pirush]] ## Gate One: *Malkhut* ### *Adonai* - אדנ"י ![[Malkhut 01 - Adonai]] #### Commentary ![[Malkhut 01 - Adonai - Pirush]] ### *Kol* - כל ![[Malkhut 02 - Kol]] ### *Nesher* - נשר ![[Malkhut 03 - Nesher]] ### *Amirah* - אמירה ![[Malkhut 04 - Amirah]] ## Gate Two: Sefirat Yesod ![[03 Yesod]] ## Gates Three and Four: Netsach and Hod ![[04 Netsach and Hod]] ## Gate Five: Tiferet ![[05 Tiferet]] <div style="page-break-after: always;"></div> <div style="page-break-after: always;"></div> <div style="page-break-after: always;"></div> <div style="page-break-after: always;"></div> ## Gates Six and Seven: Hesed and Din in Y-H-V-H | | | | --------------------------------------- | -------------------------------------- | | ![[06 Hesed and Din in YHVH - English]] | ![[06 Hesed and Din in YHVH - Hebrew]] | <div style="page-break-after: always;"></div> ## Final Class: Overview of Ein Sof and the Sefirot | Zohar Bo (RM) 42b | זוהר בא (רעיא מהימנא) מב ע"ב | | 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| | …Because all of the animals that are holy animals are called by the holy name, as it is written *Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him.’* (Isaiah 43:7), and also all the creatures that were created through the letters, because every creature is marked with this name, so that it should be known who created them. The letter Yod is in the likeness of the head of every creature. Heh Heh: The likeness of the five fingers on the right and five fingers on the left. The Vav is the likeness of the body And therefore it is said, (Isaiah 40:25) "To whom then will you liken Me, that I should be equal? says the Holy One." There is no creature that I can be compared to, and even though I created it in the likeness of My letters, I am able to erase that form and remake it many times, and there is no other god above Me who can erase My likeness. Therefore, (Deuteronomy 32:31) "For their rock is not as our Rock, even our enemies themselves being judges." But one may object: Is it not written, "For you saw no manner of form" (Devarim 4:15)!? This objection may be countered:. It is also written (Bemidbar 12:8), "And (Moses) saw the image of Yod Heh Vav Heh". But he did not see any other image that that God had created with Hir letters, Therefore, it is said (Isaiah 40:18), "To whom then will you liken Me, that I should be equal? And to whom will you liken God, and what likeness will you compare to Hir?" And even that image (of the letters Yod Heh Vav, that Moses saw), is not truly the image of God*, but rather when divinity descends to govern the creatures, it spreads over them (and takes their shapes). Then, it appears to each creature that God is revealed in their own appearance and image and likeness, as it is written (Hoshea 12:11), "I am given likeness/appearance by the prophets"*. Thus God says, even though I make myself appear to you in your own likeness, you cannot compare me to any image, because before the blessed Holy One created any image in the world, or formed any form, she was singular, without any form or likeness. One who wants to try to conceive of God before creation, when She was devoid of any likeness, may not image for God any form or likeness in the world, not that of the letter Heh nor with the letter Yod, nor even the Holy Name, nor any letter or vowel. This is why the Torah says: "For you saw no manner of form": You saw nothing that has a picture or a likeness (Devarim 4:15). But after God made that image of the Chariot of supernal humanity (ADAM), She descended there, and in that image she is called Yud-Hei-Vav-Hei, so people may grasp Hir attributes in each and every attribute, and S/He called: *El, Elohim, Shaddai, Tzevaot, Ehyeh*. So that they would know Hir in each and every attribute, how the world is governed in loving-kindness or strict justice, depending on the behavior of human beings. For if Hir light did not extend over all creatures, how would they know Hir? And how would it be fulfilled, (Isaiah 6:3) "The whole earth is full of Hir glory"? Woe to anyone who compares God to any attribute, even to one of God's own attributes, and certainly not to humans "whose foundation is in the dust" (Job 4:19), who are perishable and worthless. Rather, the likeness of God is according to Hir reign through that attribute, even in regard to every creature, but beyond that attribute, when She transcends it, She has no attributes, nor likeness nor form. This is like the sea, because if the water of the sea was removed from the sea basin, it would have no conceivable shape or form. But when the water of the sea spreads out over a vessel, which is the dry land, a likeness is created, and by use of it we can begin to count: For example, the Source of the sea is one. A spring issues forth from, its form spreading out over a vessel, it is like a circle which is a Yod, and thus we find: Behold the Source is one, and the Spring which issues from it is two. Afterwards, God made a large vessel, like one who digs a large basin, and it was filled with the water that flowed from the spring. That vessel is called the Sea, and it is the third vessel. And that is a large vessel, and it then split into seven Rivers, in accordance with three long vessels, and thus the water flowed out from the Sea into seven Rivers. And behold: the Source, the Spring, the Sea, and seven Rivers, they are ten. If the artist breaks these vessels that she has made, the water will return to the source, and the vessels will be left broken and dry without water. So the Cause of Causes made ten Sefirot and called Keter the source, and there is no end to the flow of its light. Therefore, S/He called Hirself *ein sof* (infinity)," and S/He has no likeness or image. There is no vessel there able to conceive of God or have any knowledge of God at all. Therefore, it has been said of God, 'Do not seek that which is inconceivable to you nor search that which is hidden from you'. Afterwards S/He made a small vessel that is the Yud. It was filled from Hirself, and S/He called it 'a spring flowing with wisdom’. S/He called Hirself in it Wise, and the vessel S/He called Chochmah ('Wisdom'). Then, S/He made a large vessel and called it 'sea'. S/He called it Binah ('Understanding') and in it S/He called Hirself Understanding One. S/He is wise of Hirself and understands of Hirself, because Chochmah is not called Chochmah of its own accord, but rather because of the Wise One who fills it with Hir flow. Binah is not called so of its own accord, but rather because of the Understanding One who fills it from Hir own, and if S/He removes Hirself and rises from it, it would remain dry. This is the meaning of: "The waters fail from the sea, and the river is parched, and dries up" (Iyov 14:11). Afterwards, "and S/He shall smite it in seven streams" (Yeshayah 11:15), S/He made seven precious vessels and called them 'Greatness', Gvurah, Tiferet, Netzach, Hod, Yesod, and Malchut. S/He called Hirself Great in Greatness and also Pious (Heb. chasid), mighty in Gvurah ('Might'), beautiful in Tiferet ('beauty') and victorious in battles in Netzach Netzachim ('Victory'). In Hod ('Majesty'), S/He called Hirself 'The Majesty of our Creator' and in Yesod, S/He called Hirself 'Righteous'. Foundation (Yesod) supports everything, all the vessels and all the worlds. And in Malchut ('Kingdom'), S/He called Hirself 'King'. To God is "the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in heaven," and to God is "the kingdom" (I Divrei Hayamim 29:11) Everything is in God's realm, whether to lessen the vessels or to increase or decrease their gushing, as is Hir desire with them. S/He does not have over Hir a deity to increase or decrease in Hir. Afterwards, S/He made ministering angels for these vessels, a throne with four supports, and six steps to the throne—behold, ten in total. And all of it is the throne, like a cup of blessing, for which ten things were established, because of the Torah that was given in ten commandments, and because of the world, which is the work of creation, created with ten utterances. | דְּכָל חֵיוָן דְּאִינּוּן חֵיוַת הַקּוֹדֶשׁ, בְּאַתְוָון דִּשְׁמָא קַדִּישָׁא אִתְקְרִיאוּ, הֲדָא הוּא דִּכְתִּיב, (ישעיהו מ״ג:ז׳) כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו. אֲפִילּוּ כָּל בִּרְיָין דְּאִתְבְּרִיאוּ בְּהוֹן, וְלֵית בְּרִיאָה דְּלָא אִתְרְשִׁים בְּהַאי שְׁמָא, בְּגִין לְאִשְׁתְּמוֹדְעָא לְמַאן דִּבְּרָא לֵיהּ, וְהַאי יוֹ"ד, אִיהוּ דִּיּוּקְנָא דְּרֵישָׁא דְּכָל בִּרְיָין. ה' ה': דִּיּוּקְנָא דְּה' אֶצְבְּעָאָן דִּימִינָא, וְה' דִּשְׂמָאלָא. ו' דִּיּוּקְנָא דְּגוּפָא. וּבְגִין דָּא אָמַר, (ישעיהו מ׳:כ״ה) וְאֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה יֹאמַר קָדוֹשׁ. לֵית בְּכָל בְּרִיָּה דְּאֶשְׁוֶה כְּוָותִי, וְאַף עַל גַּב דְּבָרָאתִי לָהּ כִּדְמוּת אַתְוָון דִּילִי, דַּאֲנָא יָכִיל לְמַחֲאָה הַהִיא צוּרָה, וּלְמֶעְבַּד לָהּ כַּמָּה זִמְנִין, וְלֵית אֱלוֹהַּ אַחֲרָא עָלַי דְּיָכִיל לְמִמְחֵי דִּיּוּקְנִי וּבְגִין דָּא (דברים ל״ב:ל״א) כִּי לא כְצוּרֵנוּ צוּרָם וְאוֹיְבֵינוּ פְּלִילִים. וְאִי יִקְשֶׁה בַּר נָשׁ, דְּהָא כְּתִיב (דברים ד׳:ט״ו) כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה. אִיהוּ יְתָרֵץ לֵיהּ, הַאי תְּמוּנָה חָזֵינָא, דְּהָא כְּתִיב (במדבר י״ב:ח׳) וּתְמוּנַת ה' יַבִּיט. וְלא בְכָל תְּמוּנָה אַחֲרָא דְּבָּרָא וְיָצַר בְּאַתְּוַוֹי וּבְגִין דָּא אָמַר, (ישעיהו מ׳:י״ח) וְאֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה וְאֶל מִי תְּדַמְּיוּן אֵל וּמַה דְּמוּת תַּעַרְכוּ לוֹ. וַאֲפִילּוּ הַאי תְּמוּנָה, לֵית לֵיהּ בְּאַתְרֵיהּ, אֶלָּא כַּד נָחִית לְאַמְלְכָא עַל בִּרְיָין, וְיִתְפָּשַּׁט עָלַיְיהוּ, יִתְחָזֵי לוֹן לְכָל חַד כְּפוּם מַרְאֶה וְחֶזְיוֹן וְדִמְיוֹן דִּלְהוֹן, וְהַאי אִיהוּ (הושע י״ב:י״א) וּבְיַד הַנְּבִיאִים אֲדַמֶּה. וּבְגִין דָּא יֵימָא אִיהוּ, אַף עַל גַּב דַּאֲנָא אֲדַמֶּה לְכוּ בְּדִיּוּקְנַיְיכוּ, אֶל מִי תְּדַמְּיוּנִי וְאֶשְׁוֶה, דְּהָא קֹדֶם דְּבָּרָא קוּדְשָׁא בְּרִיךְ הוּא דִּיּוּקְנָא בְּעָלְמָא, וְצִיֵּיר צוּרָה, הֲוָה הוּא יְחִידָאי בְּלא צוּרָה וְדִמְיוֹן, וּמַאן (נ"א ואית) דְּאִשְׁתְּמוֹדָע לֵיהּ, קֹדֶם בְּרִיאָה, דְּאִיהוּ לְבַר מִדִּיוּקְנָא, אָסוּר לְמֶעְבַּד לֵיהּ צוּרָה וּדְיוּקְנָא בְּעָלְמָא, לא בְּאוֹת ה', וְלֹא בְּאוֹת י' וַאֲפִילּוּ בִּשְׁמָא קַדִּישָׁא, וְלא בְּשׁוּם אוֹת וּנְקוּדָה בְּעָלְמָא, וְהַאי אִיהוּ כִּי לֹא רְאִיתֶם כָּל תְּמוּנָה, מִכָּל דָּבָר דְּאִית בֵּיהּ תְּמוּנָה וְדִמְיוֹן לא רְאִיתֶם. אֲבָל בָּתַר דְּעָבַד הַאי דִּיּוּקְנָא דְּמֶרְכָּבָה דְּאָדָם[^1] עִלָּאָה, נָחִית תַּמָן, וְאִתְקְרֵי בְּהַהוּא דִּיּוּקְנָא יְהוָ"ה, בְּגִין דְּיִשְׁתְּמוּדְעוּן לֵיהּ בְּמִדּוֹת דִּילֵיהּ, בְּכָל מִדָּה וּמִדָּה, וְקָרָא: אֵל, אֱלֹהִים, שַׁדַּי, צְבָאוֹת, אהי"ה. בְּגִין דְּיִשְׁתְּמוּדְעוּן לֵיהּ, בְּכָל מִדָּה וּמִדָּה, אֵיךְ יִתְנַהֵג עָלְמָא, בְּחֶסֶד וּבְדִינָא, כְּפוּם עוֹבָדֵיהוֹן דִּבְנֵי נָשָׁא, דְּאִי לָא יִתְפָּשַּׁט נְהוֹרֵיהּ עַל כָּל בִּרְיָין, אֵיךְ יִשְׁתְּמוֹדְעוּן לֵיהּ, וְאֵיךְ יִתְקָיֵּים, (ישעיהו ו׳:ג׳) מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ. וַוי לֵיהּ, מַאן דְּיַשְׁוֶה לֵיהּ, לְשׁוּם מִדָּה, וַאֲפִילּוּ מֵאִלֵּין מִדּוֹת דִּילֵיהּ, כָּל שֶׁכֵּן לִבְנֵי הָאָדָם, (איוב ד׳:י״ט) אֲשֶׁר בֶּעָפָר יְסוֹדָם, דְּכָלִים וְנִפְסָדִים. אֶלָּא דִּמְיוֹנָא דִּילֵיהּ [^2] כְּפוּם שָׁלְטָנוּתֵיהּ עַל הַהִיא מִדָּה, וַאֲפִילּוּ עַל כָּל בִּרְיָין. וּלְעֵילָּא מֵהַהִיא מִדָּה. וְכַד אִסְתְּלִיק מִינָהּ, לֵית לֵיהּ מִדָּה, וְלֹא דִּמְיוֹן, וְלֹא צוּרָה. כְּגַוְונָא דְּיַמָּא, דְּלֵית בְּמַיָּא דְּיַמָּא דְּנַפְקֵי מִינֵּיהּ, תְּפִיסוּ כְּלָל וְלֹא צוּרָה, אֶלָּא דְּאִתְפַּשָּׁטוּתָא דְּמַיָּא דְּיַמָּא עַל מָאנָא, דְּאִיהוּ אַרְעָא, אִתְעָבִיד דִּמְיוֹן, וְיָכִילְנָא לְמֶעְבַּד חוּשְׁבַּן תַּמָן, כְּגוֹן הַמָּקוֹר דְּיַמָּא הָא חַד. נָפִיק מִינֵּיהּ מַעְיָן, כְּפוּם אִתְפַּשָּׁטוּתָא דִּילֵיהּ מֵהַהוּא מָאנָא, כְּעִגּוּלָא דְּאִיהִי י ,[^3] הָא מָקוֹר חַד, וּמַעְיָן דְּנָפִיק מִנֵיהּ הָא תְּרֵין. לְבָתַר עָבֵד מָאנָא רַבְרְבָא כְּגוֹן מַאן דְּעָבַד (נ"א דחפר) חֲפִירָא רַבְרְבָא וְאִתְמְלֵי מִן מַיָּא, דְּנָפִיק מִן מַעְיָין. הַהִיא מָאנָא אִתְקְרֵי יָם, וְהוּא מָאנָא תְּלִיתָאָה, וְהַהוּא מָאנָא רַבְרְבָא, וְאִתְפְּלִיג לְז' נְחָלִין, (נ"א מאנין) כְּפוּם מָאנִין אֲרִיכִין, הָכִי אִתְפָּשַׁט מַיָּא מִן יַמָּא, לְשִׁבְעָה נְחָלִין וְהָא מָקוֹר, וּמַעְיָין, וְיַמָּא, וְז' נְחָלִין, אִינּוּן י' וְאִי יְתָבַּר אוּמָנָא אִלֵּין מָאנִין דְּתַקִּין, יְהַדְּרוּן מַיָּא לְמָקוֹר, וְיִשְׁתָּאֲרוּ מָאנִין תְּבִירִין יְבֵשִׁין בְּלא מַיָּא. הָכִי עִלַּת הָעִלּוֹת, עָבִיד עֶשֶׂר סְפִירוֹת, וְקָרָא לְכֶתֶר מָקוֹר, וּבֵיהּ לֵית סוֹף לִנְבִיעוּ דִּנְהוֹרֵיהּ. וּבְגִין דָּא קָרָא לְגַרְמֵיהּ אֵין סוֹף, וְלֵית לֵיהּ דְּמוּת וְצוּרָה,[^4] וְתַמָּן לֵית מָאנָא לְמִתְפַּס לֵיהּ, לְמִנְדַּע בֵּיהּ יְדִיעָא כְּלָל. וּבְגִין דָּא אָמְרוּ בֵּיהּ, בַּמּוּפְלָא מִמְּךָ אַל תִּדְרוֹשׁ, וּבַמְכוּסֶה מִמְּךָ אַל תַּחְקוֹר. לְבָתַר עָבֵד מָאנָא זְעֵירָא, וְדָא י', וְאִתְמַלְיָא מִנֵּיהּ, וְקָרָא לֵיהּ מַעְיָן נוֹבֵעַ חָכְמָה, וְקָרָא גַּרְמֵיהּ בָּהּ חָכָם, וּלְהַהוּא מָאנָא קָרָא לֵיהּ חָכְמָה. וּלְבָתַר עָבֵד מָאנָא רַבְרְבָא, וְקָרָא לֵיהּ יָם, וְקָרָא לֵיהּ בִּינָה, וְהוּא קָרָא לְגַרְמֵיהּ מֵבִין בָּהּ. חָכָם מֵעַצְמוֹ, וּמֵבִין מֵעַצְמוֹ, כִּי חָכְמָה אִיהִי לָא אִתְקְרִיאַת חָכְמָה מִגַּרְמָהּ, אֶלָּא בְּגִין הַהוּא חָכָם דְּאַמְלֵי לָהּ מִנְּבִיעוּ דִּילֵיהּ. וְאִיהִי לָא אִתְקְרִיאַת בִּינָה מִגַּרְמָהּ, אֶלָּא עַל שֵׁם (נ"א בגין) הַהוּא מֵבִין דְּאַמְלֵי לָהּ מִנֵּיהּ. דְּאִי הֲוָה מִסְתָּלַּק מִנָהּ, אִשְׁתַּאֲרַת יְבֵשָׁה. הֲדָא הוּא דִכְתִיב, (איוב י״ד:י״א) אָזְלוּ מַיִם מִנִּי יָם וְנָהָר יֶחרָב וְיָבֵשׁ.[^5] לְבָתַר וְהִכָּהוּ לְשִׁבְעָה נְחָלִים. וְעָבִיד לֵיהּ לְז' מָאנִין יַקִּירִין, וְקָרָא לוֹן: גְּדוּלָ"ה. גְּבוּרָ"ה. תִפְאֶרֶת. נֶצַ"ח. הוֹ"ד. יְסוֹ"ד. מַלְכוּ"ת. וְקָרָא גַּרְמֵיהּ גָּדוֹל בַּגְּדוּלָ"ה וְחָסִי"ד. גִּבּוֹר, בַּגְּבוּרָ"ה. מְפוֹאָר, בַּתִּפְאֶרֶ"ת. מָארֵי נַצְחָן קְרָבִין, בְּנֶצַ"ח נְצָחִים. וּבְהוֹ"ד קָרָא שְׁמֵיהּ, הוֹד יוֹצְרֵנוּ. וּבַיְסוֹ"ד קָרָא שְׁמֵיהּ צַדִּיק. וִיסוֹ"ד, כֹּלָּא סָמִיךְ בֵּיהּ, כָּל מָאנִין וְכָל עָלְמִין. וּבְמַלְכוּת, קָרָא שְׁמֵיהּ מֶלֶךְ. וְלוֹ הַגְּדוּלָּ"ה וְהַגְּבוּרָ"ה וְהַתִּפְאֶרֶ"ת וְהַנֵּצַ"ח וְהַהוֹ"ד כִּי כֹ"ל בַּשָּׁמַיִם, דְּאִיהוּ צַדִּי"ק. וְלוֹ הַמַּמְלָכָה: דְּאִיהוּ מַלְכוּ"ת. כֹּלָּא בִּרְשׁוּתֵיהּ, לְמֶחסַר בְּמָאנִין, וּלְאוֹסָפָא בְּהוֹן נְבִיעוּ, וּלְמֶחֱסַר כְּפוּם רְעוּתֵיהּ (ס"א בהון) וְלֵית עָלֵיהּ אֱלָהָא, דְּיוֹסִיף בֵּיהּ, אוֹ יִגְרָע בֵּיהּ. לְבָתַר עָבֵד מְשַׁמְּשִׁין, לְאִלֵּין מָאנִין, כֻּרְסְיָיא בְּאַרְבַּע סַמְכִין. וְשִׁית דַּרְגִּין לְכֻרְסְיָיא. הָא עֶשֶׂר. וְכֹלָּא אִיהוּ כֻּרְסְיָיא. כְּגוֹן כּוֹס דִּבְרָכָה, דְּתָקִינוּ בוֹ עֲשָׂרָה דְּבָרִים, בְּגִין תּוֹרָה דְּאִתְיְיהִיבַת בַּעֲשָׂרָה דִּבְּרָן. בְּגִין עָלְמָא דְּאִיהוּ מַעֲשֵׂה בְּרֵאשִׁית, דְּאִתְבְּרֵי בַּעֲשָׂרָה מַאֲמָרוֹת. # הערות [^1]: מֶרְכָּבָה דְּאָדָם. יהו"ה הוא מרכבה דאדם [^2]: דִּמְיוֹנָא_דִּילֵיהּ: האלוהות מתגלמת ומתגלה במידות האלו לפי צורתן. חסד, דין, תפארת - הן צורות האלוהות כי הן המידות האלוהיות שצורתן כמידות של מרכבת האדם, היא צורתן כלפינו, ואילו כלפי עצמו אין צורה או דמיון. [^3]: כְּעִגּוּלָא דְּאִיהִי: נראה לי שהעיגול זה הקוץ של היו"ד שהוא כתר והמעיין שהיא חוכמה היא המשך היו"ד. [^4]: ולית ליה דמות. אין למעיין כל דמות, אי אפשר לראות אותה, היא מעיין בלתי נראית. [^5]: אזלו מים: זה דימוי מאד יפה, היבשה של הנהר היא הכלים, המים בנהר הם הזרימה של השפע האלוהי. |