The Sefirot – Part III – Opposing Forces in Equilibrium

Our physical universe is in a dynamic equilibrium of opposing forces: centrifugal and centripetal forces, positively and negatively charged particles, matter and antimatter, male and female organisms. In the spiritual world also, there are opposing forces, and an equilibrium is reached to navigate between them.

As discussed in “The Sefirot – Part I” (posted on 30 July 2009), for illustrative purposes we may represent the sefirot in various ways, depending on context. For our current discussion, consider the sefirot diagrammed as in my posting of 5 August 2009:


Note that the sefirot are arranged in three vertical columns. The three sefirot on the right side, the side of mercy – Chokhma, Chesed, and Netzach – constitute the masculine sefirot; the three on the left, the side of Din (Law or Justice) – Bina, Gevura, and Hod – constitute the feminine sefirot; and the remaining sefirot – Tif’eret, Yesod, and Malkhut – constitute the central pillar, which blends the two opposing forces of mercy and justice together. It is the central pillar, and especially Tif’eret, that holds the opposing heavenly forces in equilibrium, “making peace in His heavens” (Job 25:2). Technically, Keter can also be considered part of the central pillar, but, unlike the other central sefirot, Keter does not mediate between two other sefirot, and Keter is so far above the other sefirot that it is in a class of its own.

Note that Tif’eret mediates between Chesed and Gevura, and Yesod mediates between Netzach and Hod. But in the diagram there appears to be no sefira that mediates between Chokhma and Bina. In fact, there is a mediator between those two sefirot, but the mediator – Da’at (Knowledge) – is not considered a sefira, and we will say nothing more about Da’at at this time.

The three highest sefirot – Keter, Chokhma, and Bina – are, to a great extent, beyond our comprehension. Of the seven lower sefirot, the essential characteristic of each may be seen to be embodied in the personalities of certain Biblical characters. Thus, Abraham, whose love for humankind was unbounded, extending even to the sinful people of Sodom, embodies the essence of Chesed (Mercy); while Isaac, who willingly subjected himself to God’s decree and would have submitted to being offered as a sacrifice, embodies the essence of Gevura, also known as Din (Law, or Justice). Jacob, who incorporated characteristics of both Abraham and Isaac, represents the essence of the central pillar, the happy medium − Tif’eret − also known as Rachamim (Compassion) or Emet (Truth). And finally, King David, who solidified the monarchy of Israel and established Jerusalem as the capital of his kingdom, represents the essence of Malkhut, the kingdom of heaven. Just as the sefira of Malkhut rules and sustains the lower world through God’s blessings and justice, so did King David solidify the monarchy of Israel, establishing it as a model of justice on earth.

© Copyright 2011 by Ben Roshgolin. All rights reserved.