Rabbi Leiberman is a leading Jewish educator in Israel and abroad, and has written a number of works on Jewish thought and Kabbalah.
Rabbi Shimon Leiberman
Keter manifests itself in the world as inexplicable "will" that goes beyond reason or cause and effect.
The last sefirah is the most important because God uses it to act through His creation.
The sefirah of yesod anchors the world to its spiritual bedrock.
The sefirah of yesod, "foundation," translates spiritual concepts into actions that unite us with God.
Just like a loving parent may seem cruel when harshly disciplining a child in order to instill good values, the "tactical" sefirot of netzach and hod are often not what they seem.
The imagery of Kabbalah, which examines God's actions through metaphor, can never lead to the creation of images or the suggestion that the One God exists in fragments.
The sefirot of chesed, gevurah, tiferet -- kindness, strength and beauty -- have an interrelationship that serves as a model for understanding the relationships between the other sefirot.
A mysterious dialogue between Moses and God gives us clues to the "ways of God" -- revelations of a deep mystical knowledge which enriches our understanding of the Torah.
The dynamic of interaction between the three sefirot of "action" can be compared to a courtroom where kindness, chesed, is the defender and judgment gevurah/din the prosecutor.
Of the Ten Sefirot, tiferet -- which literally means "beauty" or "glory" -- is the most central as it mediates between chesed ("kindness") and gevurah ("strength").
The sefirot of "action" engender love and fear on our part, the two "wings" which we need to soar up to the heavens.
Creation of raw matter is an act of chesed-kindness. Giving form to creation requires the restraint of gevurah-strength.
Chesed-kindness and gevurah-strength work in tandem, defining God's interaction with the world as a right/left pull/push phenomenon.
The fifth of the Ten Sefirot -- gevurah -- is the second sefira of action and one which brings strict justice into the world.
The fourth of the Ten Sefirot -- chesed -- precedes all others because it is the only one that is unconditional and unmotivated.
The third of the Ten Sefirot -- daat -- allows flashes of inspiration, once processed, to be brought to fruition.
The second of the Ten Sefirot -- binah – is the womb where raw understanding is developed and processed.
Out of the Ten Sefirot, chochmah, wisdom is the trait which allows creating something out of nothing, for it truly comes from "nowhere."
God funnels His will through the primary Sefirot of intellect, creating a world where each event and interaction is part of a larger, comprehensible pattern.
Prayer lifts us above a fragmented world, where we turn our focus to only One God, whose many attributes make up one cohesive union.
Ten Sefirot are not "ten" by chance -- their number helps us understand the design of the entire world.
A Kabbalistic concept explaining the multiplicity of God's manifestations in the world helps us see how God is truly One.
Kabbala is the Torah's expression of the way the world works. Removed from its source, it's a lot of rubbish. (First in a series.)
How can we get a glimpse of God? Kabbala reveals how the Infinite interacts with humanity.
You must be logged in to post a comment.