Chapter 21

אWith all the above [in mind], the general matter of the inter-inclusions of the three emanated lines may be understood. [The sefirot of] Chochmah, Chessed and Netzach are to the right, Binah, Gevurah and Hod are to the left, and Da’at, Tiferet and Yesod are in the middle.¹

ב[Now,] it is stated in Pardes² that the inner aspect of Keter, which is called Keter of Keter, is not divided into three lines.

ג[It is only from] the external aspect of [Keter] that the three lines separate.

ד[In other words, it is] from the aspect of Chochmah of Keter [that a distinction of three lines begins], as known regarding the [Kabbalistic] intentions of [the words] “The Great, The Mighty and The Awesome”³ etc.

הThe explanation of these matters is that the aspect of the inter-inclusions of the right and left lines [one with the other] is specifically by means of the middle line.

וThe [explanation of the] matter is that in the right line of ChaCha”N,⁴ Chessed – Kindness is an offshoot of Chochmah – Insight, but is [nonetheless] separate from it.

זThis may be [understood by] the fact that Chessed – Kindness, branches from [Chochmah, which is] the intellect and reasoning that in the composition of something separate, leans toward kindness.

חSimilarly, Netzach – Conquest is an offshoot of Chessed, but is [nonetheless] separate from it. This is to say that the quality of kindness necessitates the aspect of triumph, in order to bring the kindness into actualization etc.

ט[On the other hand] the left line [of BoGa”H⁵] is the opposite [of the above]. For example, the [emotional] quality of judgment, branches out from an intellect that leans towards judgment.

יIn the same manner Binah [gives rise to] Gevurah, as stated,⁶ “I am Binah, Gevurah is mine.”

יא[For, as known,] Chochmah leans towards kindness, while judgments are aroused from Binah.⁷

יב(This accords with the statement in Etz Chayim that Abba (Father-Chochmah) is the source of the kindnesses and Imma (Mother-Binah) is the source of the judgments, as known.)

יגNow, the aspect of the inter-inclusion of these two [opposite] lines, so that they come to be connected [and synthesized] as one, is by means of the middle line of DaTi”Y.⁸

ידFor example, Da’at is the aspect of the median [conduct] that tips [the mind] from intellectual kindness to intellectual sternness, and is [therefore] called “The Leaning Da’at.”

טו(For example, [the verse,⁹ “I will not continue to curse the earth because of mankind,] because the inclination of man’s heart is evil from his youth, [I will, therefore, not continue to punish any living thing, as I had done etc.”] becomes an intellectual reasoning for merit, though at first, this very same intellectual [reasoning] leaned toward judgment, as stated,¹⁰ “And HaShem-יהו״ה saw that the wickedness of man was great [in the earth, and that all the impulse of the thoughts of his heart was only evil continually. And HaShem-יהו״ה repented that he had made man on earth] etc.” There are [many] other cases similar to this, as explained elsewhere.)

טזWe find that [specifically] in Da’at, the two conceptual opposites of Chessed (Kindness) and Gevurah (Judgment) become connected. That is, it may lean toward kindness in one way and toward judgment in another way, and the like, even in [regard to] the same case.

יזSimilarly, the quality of Tiferet mediates between [the heartfelt emotion of] Chessed and [the heartfelt emotion of] Gevurah.¹¹

יחAn example of this is the [quality of] mercy, which can only take place after the quality of judgment. [This is to say that] although [he is found guilty], mercy releases him. This is the quality of Yaakov, as known.¹²

יטLikewise, the aspect of Yesod is the mediator to inter-includes the two opposites [gut emotions] of Netzach and Hod.

כThis is the matter of, “The kidneys which counsel” [either] yes or no,” before the [actual] influence of the influencer [is expressed]. [This takes place] whenever it is necessary to express the essential [heartfelt emotional] qualities of Chessed and Gevurah.

כאFor example, in every deliberation of Da’at, [the final decision] comes about through the tipping of the [intellectual] balance.

כבThen, after the verdict [has been reached], it is weighed upon “The Righteous Scales,” which are Netzach and Hod, [to determine exactly] how to bring the influence out to the recipient.

כגThis then, is the general matter of the middle line of DaTi”Y,¹³ which connects the two lines to its right and to its left.

כד[Now,] as known, the particulars of how [the sefirot] are inter-included are called,¹⁴ “The Twelve Diagonal Lines – Yood Beit G’voolei Alachson,” whereas the middle line is called,¹⁵ “The Inner Beam,” for runs through from end to end.

כהIn other words, it reaches up to the inner aspect of Keter, which itself is higher than division into lines.

כוBecause of this [the middle line] has the power to unify and synthesize the two [opposite] lines [to its right and left].

כזNow [for] the explanation of the matter of the inner Keter of the Emanated (Atzilut), which is called the Keter of Keter, (and is the aspect of Keter of Atik Yomin and Arich Anpin etc.).

כחThis is the aspect of the desire and pleasure that comes into revelation, which is called “The Light of Keter.” It too includes ten sefirot within it.

כט[However] the aspect of Chochmah of Keter, is the reasoning for the desire and is called “The Hidden Reason of the Desire.”¹⁶

לSimilarly, [Keter] contains a Chessed and a Netzach etc, [until the aspect of Malchut of Keter.]

לאAll this is within the aspect of desire, which [still] is unlimited, even when it comes into revelation from the “Hidden Essential Desire” [of Adam Kadmon], as previously explained.

לבIt is for this reason that the emotional [sefirot] of the desire and pleasure (that is Keter itself) are called “the preceding days” in comparison to the emotional [sefirot] of [the levels of] Chochmah and Binah (Insight and Comprehension) [themselves], which come about in a limited fashion, [that is], only according to the limitations of revealed intellect, as will be explained.

לגIt is [only] from the external aspect of Keter that there comes about a division into three lines.

לדThis is because in the “Hidden Reason for the Desire,” the desire is [already] regarded as being divided into Chessed, Gevurah and the intermediary [quality of Tiferet].

להHowever, in Keter of Keter, which is beyond the “Hidden Reason for the Desire,” it is still only a simple essential desire, altogether beyond reason.

לוThis is because a desire is altogether beyond reason, even a hidden reason.

לזThis is similar to the matter of,¹⁷ “Be silent! It thus arose in thought etc.,” as explained elsewhere.

לחTherefore, although [the level of Keter of Keter] comes into revelation from the lowest aspect of the concealed desire of the aspect of Adam Kadmon, (as explained at the end of chapter 19), it [nonetheless] is above divisions of right and left.

לטAbout this it states,¹⁸ “And the curtain shall be for you as a separation between the Holy and the Holy of Holies.”

מ[This refers to] the aspect of the space (Parsa) separating Keter of Keter from Chochmah [of Keter].

מאThis is the aspect of the Krooma D’Aveera¹⁹ (“Airy Membrane”), as explained elsewhere at length.

מבFor this reason, we say [in our prayers],²⁰ “May it be desirable before you,” [that is,] before the Parsa-Space.

מג[Since Keter of Keter is above division, it can therefore] change from a desire of judgment to a desire of kindness, and the like. This will suffice for those of understanding.

מד1 These three lines are known in Kabbalah and Chassidut by their abbreviations. Chochmah, Chessed and Netzach are called ChaCha”N. Binah, Gevurah and Hod are called BoGa”H. Da’at, Tiferet and Yesod are known as DaTi”Y. (It is this configuration of the sefirot into three lines, right, left and middle, which is usually depicted as “The Tree of Life.” This configuration of the three lines of the sefirot as they are inter-included, is generally called the ten sefirot of Yosher.)

מה2 See Pardes Rimonim of Rabbi Moshe Cordovero, Shaar HaTzinorot.

מו3 See the beginning of Amidah prayer. As mentioned previously, “The Great – HaGadol” represents Chessed (Kindness) to the right, “The Mighty – HaGibor” represents Gevurah (Might/Judgment) to the left, and “The Awesome” represents the median conduct, the middle line which synthesizes the right and the left, which is Tiferet (Beauty/Mercy).

מז4 Chochmah, Chessed and Netzach

מח5 Binah, Gevurah and Hod.

מט6 Proverbs 8:14

נ7 Zohar VaYikra 10b-11a

נא8 Da’at, Tiferet and Yesod

נב9 Genesis 8:21

נג10 Genesis 6:5,6

נד11 See Pardes Rimonim of Rabbi Moshe Cordovero, (Shaar HaMachri’in) Shaar 9; Chapter 3.

נה12 See Zohar I 87b

נו13 Da’at, Tiferet, Yesod

נז14 Sefer Yetzirah 5:1

נח15 Exodus 26:28; Zohar II 175b.

נט16 Ta’am HaKamoos LaRatzon

ס17 Talmud Bavli, Menachot 29b

סא18 Exodus 26:33

סב19 Zohar III (Idra Rabba) 128b.

סג20 See the morning blessings and other places.