What are the Sefirot?
The Sefirot – God emanates ten vessels through which the world is created, called sefirot, which are both part of God and created by God. These vessels are channels of light or water, and they also are light. They are God and of God, but they cannot define God or limit God – what is truly God is wholly beyond these descriptions, beyond the first sefirah, called Keter or crown, denoted by the term Ein Sof – without limit, without end.
When Kabbalists read stories in the Torah, every character and place represents a configuration of the Sefirot. For example, the binding of Isaac is Chesed (Abraham) overcoming Gevurah (Isaac). A (secular) technical term for how the Sefirot function is that they are "hypostases" (sing. "hypostasis") – that is, abstract concepts imagined as beings or as parts of a reality that are more real than the physical world around us ...
The Structure of the Sefirot – for the Zohar, an essential aspect of this world is that the Sefirot are emanated in the form of a Mishkal or balance scale, with a center, right and left, which can be pictured as the form of a triangle or triad. This allowed each Sefirah to share the force of creation with those around it, so that none would shatter because of the influx of God's energy. Each of the Sefirot also contains within itself an element of all the others. (Sarah Idit Schneider's term for this is that they are "interincluded" within each other.) This fractal structure is one way in which the Sefirot are infinite or divine in their essence.
Rabbi David Seidenberg, neohasid.org/kabbalah/sefirot/
Sefirot - Translations
- Keter (Crown)**
- Chochmah (Wisdom)
- Binah (Understanding)
- Daat (Knowledge)**
- Chesed (Kindness, Mercy)
- Gevurah (Justice, Discipline)
- Tiferet (Beauty, Harmony)
- Netzach (Eternity, Victory)
- Hod (Glory, Splendor)
- Yesod (Foundation)
- Malkhut (Royalty) or Shekhinah (feminine aspect of God's presence)
(** there are 2 different Sefirot systems - one using Keter and one with Daat.)
Tiferet: תפארת Balance, Harmony, Splendor, Truth
Tiferet blends and harmonizes the free outpouring of love with discipline. It possesses this power by introducing a third dimension – the dimension of truth, which can integrate love and discipline. Tiferet is accessed through selflessness; rising above your ego and your predispositions, enabling you to realize a higher truth. Truth gives you a clear and objective picture of your and others’ needs. Introducing truth by suspending personal prejudices allows you to express your feelings in the healthiest manner.
(1) You shall bring forward your brother Aaron, with his sons, from among the Israelites, to serve Me as priests: Aaron, Nadab and Abihu, Eleazar and Ithamar, the sons of Aaron. (2) Make sacral vestments for your brother Aaron
for dignity and adornment. (JPS)
for glory and splendor (E. Fox)
for glory and beauty (R. Friedman)
ד"ה ועשית בגדי קדש: הנה הבגדים שציוה לעשות היו כפי הגלוי בגדים חיצוניים, שיספר עניינם, איך עשו אותם האומנים במלאכה, אבל באמת היו מורים על בגדים פנימיים שיעשו כהני ה' להלביש בם את נפשותיהם בדעות ובמידות ובתכונות טובות שהם מלבושי הנפש, ומלבושים אלה לא עשו האומנים, וציוה ה' אל משה שהוא יעשה בגדי קודש אלה, היינו ללמדם תיקון נפשותיהם ומידותיהם באופן שילבישו הוד והדר את נפשם הפנימית. ופירוש "ועשית בגדי קדש לכבוד" כי התבאר אצלנו בכל מקום שנפש האדם נקראת בשם "כבוד" בכתבי הקודש (כמו שנאמר תהלים ל' י"ג "למען יזמרך כבוד") תעשה בגדי קודש שבם יתלבש הכבוד שהיא הנפש.
Meir Leibush ben Yechiel Michel (1809-1979, Poland and Ukraine).
And you shall make sacred garments: Behold, the garments that He commanded to make were ostensibly outer garments, such that their makeup is discussed - how the craftsmen are to make them with their work. But they really indicate inner clothes that the priests of God should make - to clothe their souls with thoughts and traits and proper tendencies, which are the clothes of the soul; and the craftsmen did not make those garments. But God commanded Moses that he should make these sacred garments - meaning to teach them how to refine their souls and traits, in such a way they will wear majesty and splendor upon their internal souls. And the explanation of "And you shall make sacred garments for glory," is that it is understood by us that every place that the soul of a man is called glory (as in Psalms 30:13, "In order that my glory sings"), you shall make sacred garments for the glory - meaning the soul - to wear...
(א) רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם.
(1) Rabbi Said: which is the straight path that a person should choose for themselves? One which is Tiferet to the person adopting it, and [on account of which] Tiferet [comes] to them from others.
[The path] should be pleasant for them and pleasant to people from them. And this will be when they walk in the middle path in all of their character traits and not veer to one of the two extremes. For if they are very stingy, it is praiseworthy for them, as they gather much money together, but people do not praise them for this trait. And if they throw [money] around beyond what is fitting, the people that receive it from them praise them, but it is not praiseworthy for [them] and it is not pleasant for them, as they will come to poverty because of it. But rather, the trait of generosity - which is the middle [trait] between stinginess and throwing [money] around - is praiseworthy for them, as they keeps their money and do not throw it around more than is fitting; and it is praiseworthy for others from [such] a person; as people praise them, that they give as is fitting for them to give. And so is the case with all of the other traits.
Tiferet, Central Synagogue Daily Omer Meditation
Tiferet, often translated as Beauty, is balance and empathy. It is the sense of harmony that gives us both order and love. It is also a sense of the beauty that is inherent in the creation of our world, a humility that places us as the recipients of the cosmic gifts of nature and the order of the universe. Often represented by the human heart, tiferet sits at the center of the sephirot. We learn that tiferet is the force that fuels our ability to synthesize and process, to create beauty and order from the many elements of our lives and ourselves. We balance our pride, with the humility that comes with accepting our role in the endless process of creation. With this steadiness, we find beauty and compassion from the most central part of ourselves. - written by Rabbi Lydia Medwin, Rabbi Jill Perlman, Matthew Emmer, Rabbi Nicole Auerbach, and Nicole Berne centralsynagogue.org
“A Woman in harmony with her spirit
is like a river flowing.
She goes where she will without pretense and arrives at her destination
prepared to be herself
and only herself ”
- Maya Angelou
From Rabbi Simon Jacobson's Omer Counting Calendar
Netzach: נצח Endurance, Ambition, Eternality
Netzach is a combination of determination and tenacity, and a balance of patience, persistence and guts. Endurance is also being reliable and accountable, which establishes security and commitment. Without endurance, even a good endeavor or intention has no chance of success. Netzach is an energy that comes from within, feeling driven by healthy and productive goals. It is the readiness to fight for what you believe, to go all the way. Without such commitment any undertaking remains flat and empty. Of course, endurance needs to be closely examined to ensure that it is used in a healthy or productive manner.
Biblical Figure: Rebecca, Moses.
Description: Netzach has the qualities of the teacher, the leader, the achiever, the giver. Diagonally across from Gevurah/ Strength/ Left Shoulder, Netzach uses this Gevurah energy to push through obstacles and make things happen. To get from Gevurah to Netzach, the path passes through Tiferet/Beauty & Compassion/Heart Center, and Netzach uses the Tiferet to guide its goals. Both Netzach on the right leg and Hod on the left are connected to "prophesy," the ability to receive guidance in the meditative realms. As we descend the Tree of Life, things get more practical. The ethereal experiences of Chesed/ Love and Gevurah/ Strength become a bit more grounded when we get to Netzach, and we may begin to get tastes of the revelation of this coming year's new practical torah/guidance that is revealed in all its glory on Shavuot.
Moreover, the Netzach of Israel does not deceive or change Her mind, for She is not human that She should change Her mind.”
Jay Michaelson on learnkabbalah.com
Netzach means “eternity;” it is the aspect of revelation which stretches horizontally for all time, and the attribute of endurance within the Divine — in the sense both of “God’s mercy endures forever” and the more common usage of endurance through difficult times. Hod, its complement, means “splendor.” It is the aspect of revelation which exists vertically, as a peak experience, or contact with that which is transcendence. It is the source of what Heschel called the experience of radical amazement: the shattering encounter with the numinous that engenders the birth of wonder.
On the more mundane planes, we can (borrowing from Thomas Edison) understand hod as inspiration, and netzach as perspiration. Hod are those moments of insight at which we sing and shout “awwww!” Netzach are the rest of the times. Hod are, in relationship, those perfect evenings on tropical islands, where the sun sets over the water and the night is filled with love. Netzach are the times you pick your lover up at the airport. To paraphrase Rabbi Zalman Schachter-Shalomi, hod is like a Ferrari; netzach like a Hummer. To paraphrase Jack Kornfield, hod is the ecstasy; netzach is the laundry.
…
[W]hen you are experiencing an expansive moment of hod, know that you’re experiencing hod; don’t imagine it will last forever, but don’t blow it off as merely a “high” either. Hod moments give us the juice to keep going on; netzach is the going on itself.
[קפח] היכל השלישי היכל נוגה, נגד הנהגת הנצח. ... ולשלם שכר טוב למשכימים לבית הכנסת ולמתפללים כראוי, ולהולכים לדבר מצוה, ומבקרים חולים ומחזירין אותם בתשובה, ויתר מצוות בהליכה ברגלים, ולמביאים בניהם לבית הספר. וממונים על עוד דברים, ונתבאר בזוהר פקודי (רמ"ח, רמ"ט, ר"נ). ושני ההיכלות הנ"ל המה היכלי הנביאים.
188. The third palace is called Brilliance - Nogah. It corresponds to the sefirah of Netzach. ... they implement good reward to those who rise early to attend the morning services and who pray with a proper intent, as well as all matters pertaining to walking, such as running to perform a mitzvah, visiting the sick and drawing them toward G-d and Bringing ones children to Cheder, etc. The second & third palaces [Hod and Netzach] are called the palaces of the prophets.
In Kabbalistic custom, the portions Vayakhel and Pekudei are associated with the sefirot of Netzach and Hod. Netzach represents victory, eternity, and endurance, while Hod represents submission, surrender, and humility. Together, Netzach and Hod form the pillars of the mystical triad of Netzach-Hod-Yesod, which represents the basis of the spiritual world.
The Arizal, a 16th-century Kabbalist, taught that the construction of the Mishkan was a rectification of the sin of the golden calf. He explained that the calf represented the sefirah of Netzach, which had become disconnected from its source and corrupted by the forces of impurity. By constructing the Mishkan with completely pure intentions and definitive measurements, the Israelites were able to repair the damage done by the golden calf and restore Netzach to its proper place in the sefirotic system (Etz Chaim, Shaar Vayakhel).
The Kabbalistic account of Vayakhel and Pekudei emphasizes the importance of accuracy, intentionality, and spiritual transformation in the construction of the Mishkan, and sees the Mishkan as a microcosm of the spiritual world that each person must strive to manifest in their own life.