Sefira (Kabbalah)

The ten sefirot of direct light, which are enclothed in the ten sefirot of returning light, emerging from the first fusion through collision, are called one sefira. They are named after the highest sefira in that level, despite the fact that it incorporates ten sefirot lengthwise and ten sefirot in its thickness (Talmud Eser Sefirot, v. 3, Q & A 74).

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Now, these five givings (ḥassadim) that emerge upon the five restraints (gevurot), as stated, are called “seed.” Also, you should know that the main power of the judgments and restraints in the partition, through the power of which [the partition] collides with the supernal light and rebuffs it [as returning light], is found only in the coronet of Yesod of Ze’er Anpin, which it drew from Mazal ve-Nakeh in the dikna, whereas the Nukba receives from it only an illumination and a branch…

Sulam on Zohar, Introduction 2:12

The concept of the “390 firmaments” is that the partition is called a dividing firmament, and it incorporates four levels, which are Ḥokhma, Bina, Tiferet, and Malkhut, which are the four letters of Havaya [heh-vav-yod-heh]. Since the Malkhut was tempered by Bina, the partition has [aspects of] Bina, as stated, and the sefira of Bina is alluded to as hundreds, as is known. Thus, those four levels in the partition, of Ḥokhma, Bina, Tiferet, and Malkhut add up to four hundred…

Sulam on Zohar, Introduction 56:4

The meaning of “that this hidden ancient one etc. has created these” is as follows: The Bina that emerged from the head of Arikh Anpin from the force of the Nukba that ascended to Ḥokhma of Arikh Anpin, where [the Nukba] formed an endpoint of the head of Arikh Anpin – as this is why [Bina] emerged to Beria and the body of Arikh Anpin, as stated – [this Bina] is therefore divided into two aspects: The first three [sefirot] on their own, and the lower seven [sefirot] on their own…

Sulam on Zohar, Introduction 7:4

The Zohar continues: “He said to her, ‘tzadi, you are tzadi, and you are righteous [tzaddik].’” The letter tzadi is the Yesod of Ze’er Anpin, and when the Yesod is incorporated together with the Nukba, this [Yesod] is called tzaddik, since the nine sefirot of Ze’er Anpin are from yod to tzadi, and the kof is the beginning of the Nukba, as stated. And when the Nukba is attached to Yesod, the kof is attached to tzadi…

Sulam on Zohar, Introduction 26:3

Explanation: It would seem that the verse should have said “from the top of heaven to the [bottom] edge of heaven.” Why does it say, “from one edge to the other edge” [Deuteronomy 4:32], implying from end to end, which does not mean anything? He therefore states: “Mi is the edge of the heavens above,” i.e., Yisrael Sabba and Tevuna, which is poised for a question and which enclothes from the chest to the navel of Arikh Anpin. Ma is the Nukba before the ascent of feminine waters…

Sulam on Zohar, Introduction 10:2

This is what he is clarifying here when he says: “When the most sealed of all that are sealed wished to be revealed, He made in the head a single dot.” For when the holy Atika wished to be revealed to the worlds, through the force of the rectification that was rectified in the second constriction, “he made in the head” of Arikh Anpin, i.e., in the Ḥokhma [of Arikh Anpin], “a single dot.” That is, [Atik] raised the Malkhut, which is called a dot, to the [place] of Arikh Anpin…

Sulam on Zohar, Introduction 13:3

39. “And the Holy One, blessed be He, fashioned etc.”
And the Holy One, blessed be He, fashioned higher, large letters, which allude to the sefira of Bina, and lower, small letters, alluding to the sefira of Malkhut. For this reason it is written bet bet, that is, Bereshit bara (“In the beginning [God] created,” [Genesis 1:1]), and likewise alef alef, i.e., Elohim et (“God (created the heavens etc…

Sulam on Zohar, Introduction 39:1

This second source [of lifeforce for the Sitra Aḥara and the kelippot] is the letter resh, which indicates that [the Sitra Aḥara and the kelippot] ascend and attach as high as Bina of Malkhut, which is the letter dalet. As explained above, the twenty-two letters of the Malkhut are divided into Bina, Ze’er Anpin, and Malkhut: The units are Bina, the tens Ze’er Anpin, and the hundreds Malkhut. Thus…

Sulam on Zohar, Introduction 24:6

There is also a second explanation [of the verse]: The heavens above is Yisrael Sabba, which incorporates the six first days, which are Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, and Yesod of Bina. The edge of the heavens above is the Tevuna, which is the Malkhut of Bina. The verse should thus be understood as follows: From the edge of Yisrael Sabba to the edge of Ze’er Anpin, which is called “the heavens below.”

Sulam on Zohar, Introduction 10:4

Explanation: There are ten sefirot – Keter; Ḥokhma; Bina; Ḥesed; Gevura; Tiferet; Netzaḥ; Hod; Yesod; and Malkhut. But in essence they are only five: Keter, Ḥokhma, Bina, Tiferet and Malkhut, as the sefira of Tiferet incorporates six sefirot – ḤGT NHY [Ḥesed, Gevura, Tiferet, Netzaḥ, Hod, Yesod]. Keter is also called Arikh Anpin [“Long Face”]…

Sulam on Zohar, Introduction 1:2

[The Zohar] continues: “With seventy carved and engraved crowns.” The complete brains of the Nukba are called “seventy crowns.” The Nukba is the seventh day, and when [the Nukba] receives from Ze’er Anpin, which is in the mystical meaning of tens, [the Nukba] becomes seventy. The aspect of the brains is called “crowns,” and they are therefore called “seventy crowns.” [Rabbi Shimon] says that they are “carved and engraved,” that is…

Sulam on Zohar, Introduction 62:4

This Bina is called “fifty gates of Bina,” because it contains the five sefirot: Keter, Ḥokhma, and Bina, [Ze’er Anpin] and Nukba, in each of which there are ten ‎sefirot, which makes fifty. Each of the fifty sefirot divides into rooms and corridors. The aspect of Ḥesed, Gevura, and Tiferet in a sefira are ‎called “rooms,” and the aspect of Netzaḥ, Hod, and Yesod in [a sefira] are called “corridors…

Sulam on Zohar, Introduction 239:3

Explanation: “Five forceful leaves” – This refers to the five restraints (gevurot) of the Nukba, which are the ten sefirot of the returning light that the Nukba raises up by means of the fusion through collision with the supernal light and is called the "light of judgment." The ten sefirot of the direct light are called five givings (ḥassadim), ḤGT NH (Ḥesed, Gevura, Tiferet, Netzaḥ and Hod), and these are enclothed in the five restraints of the returning light ḤGT NH…

Sulam on Zohar, Introduction 2:2

The meaning is that the ascent of the dot to the aspect of thought, which is Bina, leads to the formation of a new conclusion to the ten sefirot of each level. The dot, which is the mystical meaning of Malkhut with the partition upon it – which was positioned for a [fusion through collision] at the place of Malkhut of the ten sefirot of the head, called “mouth,” and concluded the head there – now ascended to the place of Bina of the head, which is called the apertures of the eyes, i.e., Nukba of Ḥokhma, which is Bina…

Sulam on Zohar, Introduction 13:7

Explanation: “Rabbi Elazar began” – his purpose is to clarify the interpretation of the creation of heaven and earth that appears in the Biblical account of Bereshit. For heaven and earth are the totality of the seven days of creation, which are the Ze’er [Anpin] and Nukba of Atzilut. If so, why is it written “bara [“created”], which is Beria rather than Atzilut; it should have said he’etzil (emanated). He then says: “And what is that? The opening of the eyes…

Sulam on Zohar, Introduction 7:2

Explanation: Galifei refers to the engraving [that led to] the lack of ears, nose, and mouth of the vessels. The “holy, hidden one” is Arikh Anpin, who is called “the holy sealed Ḥokhma”; “of one hidden one” – the Nukba of Atik; “in his intestines, of one hidden one” – meaning in the interior of Nukba of Atik. “Dotted” is referring to the establishment of the partition for the mystical meaning of a fusion through collision. “With the imbedded point” means with a dot that is embedded in a circle…

Sulam on Zohar, Introduction 42:2

[Rabbi Ḥiyya] thus says: “And concealed in her, like one who hides everything behind a single key.” In other words, although Atik itself was engraved with the lower heh, as stated above, nevertheless, that carving which was engraved in Arikh Anpin as a result of [its mirroring] of Atik is dissimilar to the carving of Atik itself, since Arikh Anpin was carved with a “key,” the coronet of Yesod, for [Arikh Anpin] lacked the Malkhut, as stated…

Sulam on Zohar, Introduction 42:5

The result is that “doing,” which is the lower heh, Malkhut, precedes “hearing,” which is Bina. This is the mystical meaning of the statement in the Tikkunim [69]: “‘I am sleeping’ [yeshena, Song of Songs 5:2] is certainly second [sheniyah] to Ḥokhma”; see there. For the father is established with a Nukba which is called “I [ani],” and the Nukba became like the father, the second sefira after Keter. [The Tikkunim] expounds that yeshenah [sleeping] has the same letters as sheniyah [second]…

Sulam on Zohar, Introduction 4:7

This lily has two states: A state of immaturity, which is her initial formation, at which point she has only one sefira, Keter, within which the light [of the level] of nefesh is enclothed, and her nine lower sefirot have fallen from Atzilut to the world of Beria; and a state of maturity, at which point her lower nine sefirot have ascended from the world of Beria to the world of Atzilut, and she is fashioned with them into a whole partzuf of ten sefirot…

Sulam on Zohar, Introduction 1:5

Explanation: [Rabbi Yosei] now explains in detail the concept of the brains of Ze’er Anpin, which he had earlier depicted in general terms. He states that “when this evar was inscribed in the word bara, [then] the supernal Hidden One inscribed another inscription,” which is Mi. The meaning is that evar is the Yesod and coronet [of Yesod] while bara indicates the blocking of the first three [sefirot] due to the force of the ascent of the lower heh to the aperture of the eyes, as stated above…

Sulam on Zohar, Introduction 47:2

Relatedראו גם

Level (Kabbalah)

Keter (Kabbalah)

Sefirot (Kabbalah)

Tiferet (Kabbalah)

Malkhut (Kabbalah)

Partzuf (Kabbalah)

Yetzira (Kabbalah)

Ḥesed (Kabbalah)

Da’at (Kabbalah)

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