Why Study Kabbalah? R. Moshe Cordovero's Introduction to Kabbalah

The Pleasant Light [written] by the rabbi, the divine kabbalist, his honor, our teacher, rabbi Moses Cordovero, may his memory be a blessing. [The book] is sweet for the soul and a healing for the bone, [a remedy] against the strange opinions described [therein] of those who distance themselves from the science of truth. This is the gate of the Lord (Ps. 118:20) in order that [we may] merit afterwards [the printing of] the book ‘Or Yakar, which is the great light concerning the commentary of the Zohar. The sixth section of this book is a glorious and praiseworthy abbreviation of the opinions which the rabbi, may his righteous memory be a blessing, dealt with at length in his youth in his book Pardes Rimmonim.

On the Rectification of the Harm Incurred on Account of the Opinions of Those Who Stay Aloof from This Science

Those who shun this science [of Kabbalah] can be divided into three classes. The first [class comprises] those who shun it because they think that there is no need to believe [in the existence] of an esoteric meaning of Torah. There are a number of reasons [for their opinion]. Some believe that the words [of the Torah] must be understood literally. Hence they have no desire [to comprehend] the esoteric. Who, indeed, can force them to believe in the ten sefirot and the other aspects of this science? Furthermore, they have no desire to transcend their belief in [God’s] wondrous unity. When some aspect of this discipline comes before them, whether it concerns Eyn Sof or the form of the Torah, they begin to denounce the enlightened [Kabbalists], who appear to them as little short of heretics.

There is a second group which avoids this science with various arguments, though all [its members] admit the eminence of the discipline. Some say that not all are worthy to enter into the study of [such] sublime wisdom. They even imagine, in their zealousness for the Lord of Hosts and His Torah, that they must punish those who pursue it, since they feel that [the Kabbalists] have dared to deal with matters divine, beyond the ken of most people. These matters, [they say,] must not be dealt with by men of little worth. When one presses them [regarding] the ancients who pursued [this subject], they reply: “Who are we [in comparison] with them, the holy ones on the earth (Ps. 16:3), [that we should deal] with these lofty mysteries?”

[Then] there are those who assert that delving into this science is truly worthwhile. However, [they further state that] this subject requires a qualified teacher, and in their opinion, no [teacher] exists who has penetrated to the very depths of [the discipline]. They have, therefore, avoided listening to even elementary propositions. When they hear those engaged [in Kabbalah] speak of it, whether little or much, they open their mouths and smoothly say: “May God forgive you, for your sin is great and you do not understand what you are doing. Would that we were able to understand this subject, which is beyond you. [However,] when all is said and done, no one understands this science, and [hence] you and we are equal [in our understanding] of this matter.” These poor people believe that there is no difference between one who serves God and one who serves Him not.

There are also those who imagine that before pursuing [Kabbalah], they must first master the science of astronomy. They have other notions which keep them from [following] the straight path. They sanctimoniously give themselves the excuse that their bellies are not yet full of the bread and meat of the Gemara. For these poor people, their entire lives will not be sufficient to learn even a bit of [Gemara], let alone to fill their bellies so that they could partake of this science and be sated. Thus the poor people go to their eternal rest bereft of wisdom. There are a number of other cases which fall under these two categories which we have dealt with.

Concerning people of these three types, we may say that, although their intention is to exalt this science, they are, truthfully, not qualified to speak of it. Who should come and testify—one who has not observed the moon or one who has? True it is that this science is sublime and exalted, as we will yet indicate with God’s help. However, concerning these people and their ilk, we must say [that they are] those who speak of you with deliberate evil (Ps. 139:20). Of them it is said, Wisdom is too high for a fool; he dare not open his mouth in the gates (Prov. 24:7). It is also written, The conceited man seeks wisdom yet finds none; to one of understanding, knowledge comes easily (Prov. 14:6). It is also written, I love those who love me; those who search for me find me (Prov. 8:17). There are many similar [verses] in the admonitions of King Solomon, peace upon him.

There is a third group which shuns this science on the grounds that man is liable to err in such matters and possibly come to sin, falling into one of the errors which appertain to this lofty area. The intentions of this group are certainly good. However their actions are not acceptable. They are indeed correct when they say that man is liable to err in these recondite matters. Nonetheless, [even if one does err] he will not incur sin. This was explained by our sages, their memory be a blessing, in the Book Bahir.

Having sufficiently discussed those who stand aloof from this science, and having refuted their opinion—as God has helped us—we will now explain how those who cultivate it should be motivated in order to be accepted by their Master.

We say that we know of three groups of those who cultivate [Kabbalah]. One of these errs; one sins; and one is worthy.

The erring group is comprised of some people in our time who have no preparation in either Scripture, Mishnah, or Gemara [and yet] pursue this science. There is no doubt that they are completely in error from several perspectives: 1. Never in their lives have they seen the light of pilpul. They have deviated from the [straight] path and have taken up the way of the nonallegorical understanding of this science until they are nigh to the error of imagining physicality in heavenly beings. This [error] has befallen them because they have not been sufficiently prepared [by their studies] and have [thus] followed the plain meaning of statements, thinking that they were not allegories. They did not get to the bottom of the matter. This has caused many students who are worthy [of studying Kabbalah] to distance themselves from it and overthrow its yoke, despising the way taken by these devotees. The slogan in the mouth [of this group] is that this science has no need of pilpul and questions. Thus they have closed the gates of understanding for themselves and walk in darkness.

The sinful [group] are those who cultivate [Kabbalah] because they think of themselves as great sages whose only lack is [the mastery] of this science. In order that they be [considered] absolutely perfect in all [knowledge], they have decided to pursue this subject a bit. They rationalize their defect [by saying], “Shall an inferior person speak before a sage like [me] and [I] be unable to answer? After all, it is also [my] portion.” On top of this [rationalization] they possess an inordinate amount of pride. Moreover, they do not study [Kabbalah] for its own sake. [To acquire] a bit of this science is the same in their eyes as [acquiring] a smattering of medicine, astronomy, logic, mathematics, and the other sciences.

The worthy group consists of those who take the straight path and have a portion [in the mastery] of Scripture, a portion in Gemara and its laws, which we consider to be Mishnah, and a portion of this science [of Kabbalah]. They study it for its own sake in order to enter into its mysteries, to know their Master, and to achieve a wondrous level in the true acquisition of knowledge of the Torah. [They also study it in order] to pray before their Master and to unify, through their [performance of] His commandments, the Holy One, blessed be He, and His Shekhinah. This is the preferred [method of] worshipping the Creator of all. I know truly that [such a person] will go on his way with security. When he lies down, he will not fear, for his Master will faithfully inform him [of matters] in the divine Torah that none who preceded him had attained. For each soul has a special portion in the Torah. There is no man who attained a limitless [knowledge] of all of it with the exception of Moses our rabbi, peace upon him. Moreover, the Holy One, blessed be He, did not inform even him [of the entire Torah] in its generalities and specifics [and] in the name of the sages [holding various] opinions and of their students who were to expound it.

Having saved the reader from [the influence of] arguments preventing him from pursuing this science and attaining the truth, we come to a brief second part, which is an exposition of the obligation [to study] it.

On the Obligation of the Enlightened to Study Theology

There is no doubt that one of the things the Torah commands is for man to understand his Creator according to his intellectual level, as it is written, I am the Lord your God (Exod. 20:2, Deut. 5:6). Rabbi Moses ben Maimon dealt with this commandment at the beginning of his book (Mishneh Torah, Yesodei ha-Torah 1.1): The foundation of foundations and the pillar of the sciences is to know that there exists a First Cause which brought into being all that exists in heaven and earth. We need cite no farther. There can be no doubt that the intention of Rabbi [Moses] was to include in this commandment [the command] to understand the order of being [stemming] from Him [as far as] human understanding [can comprehend]. This can be proven from the length of his explanation of this matter, [which encompasses] two entire paragraphs. It is also included in his brief statement. When he said, “to know that there exists a First Cause which brought into being all that exists,” [he indicated that] one needs to know as well the order of the bringing of the existents into being. He also specified the scriptural verse I am the Lord your God, meaning, “you must ascertain concerning Me, the Lord, [that I am] your God.” This refers to Providence, which [extends] from the highest beings to the creation of lowly man. There is no doubt about this, for how is it possible to understand the word to know [except to assert] that it indicates belief in the existence of God? This being so, he should have stated, “[It is] a positive commandment to believe that God exists.” [However,] he did not state this, but rather [utilized the wording] to know that there exists. Evidently, [then, this commandment] requires the acquisition of actual knowledge concerning God according to the power of the human intellect. Thus Scripture states, Know the God of your father and serve Him (I Chron. 28:9). [This verse] teaches that in order to serve [God] properly one needs [to acquire] knowledge concerning Him—that is, knowledge of His sefirot, His conduct with them, and His unification with them.

The intent of our [non-Kabbalist] predecessors is [partially] correct and near to this subject, except that they did not take the path of the sefirot [but rather dealt with God’s] providence over the spheres according to their understanding. Rabbi Moses ben Maimon himself stated this in the previously mentioned chapter. This existent is the God of the universe, Lord over all the world. It is He who conducts [the motion of the] sphere with a force which has no end or limit or interruption. For the sphere turns continually, and it is impossible that it should turn without a turner. He, blessed be He, turns it with neither hand nor body. Knowledge of this matter is a positive commandment, as it is written, I am the Lord your God. Here he explained that the knowledge of the motion of the spheres with divine force and direction constitutes this positive commandment. If this is so, then no Israelite should neglect to acquire this [knowledge] according to its fundamentals, each according to his capacity. The beginning of knowledge in these matters [consists] in general in these findings. Afterwards one may increase his observance of this commandment according to the greatness of his intelligence and knowledge.

Beside this there are other commandments which cannot be properly fulfilled without knowledge of Torah and of this wondrous science. These [commandments] are the love and fear of God. They are commandments addressed to us in the Torah. [Concerning] love, it is written, You will love the Lord your God (Deut. 6:5). [Of] fear it is written, You will fear the Lord your God (Deut. 6:13, 10:20). If one does not comprehend the awesome majesty of His divinity, His separation from the rest of the existents, the origin of all that exists from Him as well as the number of degrees which exist until [His] providence reaches this lowly world, how can one fear Him?

The poor man thinks that God is an old man, as it is written, the ancient of days sits, that he has white hair because of His great age, as it is written, the hair of his head like pure wool; and [that] He sits on a marvelous throne of fire which gives off flashes, as it is written, His throne was fiery flames (Dan. 7:9). [He thinks that] His appearance is similar to fire, as it is written, For the Lord your God is a consuming fire (Deut. 4:24, 9:3). There are other, similar fantasies which the fool believes in his mind, so that he anthropomorphizes God and [thus] falls into one of the traps which destroy [one’s] faith. His fear [of God] increases only on account of his imagination. In contradistinction [to this fool], the enlightened sage will know God’s unity and complete separation from bodily categories. He would not, God forbid, ascribe these to Him. He would not even ascribe such things to the least of His attendants, for the ninth sphere marks the cessation of corporeality. He would be amazed and astonished [at this fool] and say, “Who am I? I am as a mustard seed in relation to the sphere of the moon, and that is as a mustard seed in relation to the second sphere. This is also the relationship of the second sphere and all it contains in relation to the third sphere. This [is the relationship] of all of them—one inside the other—like a mustard seed in relation to the rest of the firmaments, as is explained in the chapters on the Account of Creation [composed] by our rabbis, their memory be a blessing. And all of these are like a mustard seed in relation to the firmaments described in the Chapters of the [Account of the] Chariot [composed] by our rabbis, their memory be a blessing.” From this [realization], his fear [of God] will strengthen. He will feel himself to be lowly and obscure, and will say to himself, “Who am I before these great servants of my Creator?” Thus he will utterly fear [God’s] majesty. With this, great love [of God] will be added to his soul, and he will die in communion [with God]. His soul, too, will be negated when he remembers [God’s] statement: I loved you, says the Lord (Mal. 1:2). Thus he will perfect the commandment of love and fear [of God]. Without this, he will be unable to perfect himself [in the observance] of these commandments. In the Zohar, section Bereshit, similar things are explained.

The Time of Study I have seen fit to divide this subject into three parts. The first concerns a person’s preparation in order to be worthy to enter the palace. For it is improper for anyone “who comes to fill his hands … and dress in the priestly vestments to serve in the place of holiness” [cf. Exod. 29:29] to come and dress himself, God forbid. On the contrary, it is fitting for him to first strip from himself the shell of gross pride which prevents him from attaining the truth. He should [then] direct his heart to heaven [to pray] that he should not fail and be counted among the sinners referred to in chapter 6 of part I. Secondly, he must be accustomed to engaging in profound pilpul so that he might be ready and able to separate [relevant] matters from parables. Then he will reach the desired goal in this science. Thirdly, he must apply himself to fill his belly with [the study of] the laws of the Gemara and the explanation of the commandments on the literal level in the work of Rabbi Moses ben Maimon, the Yad. Fourthly, he should also guide himself [in the study of] Scripture, whether [it be] much or little, in order to complete [his mastery of] Scripture, Mishnah, and correct knowledge. [Then] he will not fail and be [counted with] the erring group I discussed in [part I] chapter 6. Afterwards he should purify his thoughts from the vanities and pleasures of the moment to the extent that this is possible in our time. Then, surely, the gates of wisdom will be opened for him.

The second [division of this subject] concerns the proper time [for study]. There is no doubt that it is improper for one to commence [the study of] this science if he has not married a woman and purified his thoughts. Do not answer me [with examples of] some who have studied [esoteric lore] in previous times, for not all minds are equal. Also, [the student] has to have reached at least [his] twentieth year in order to have achieved at least half the age of “understanding.” Though some have stated [that this study should not be undertaken] until he reaches his fortieth year, we disagree. Many have acted in accordance with our opinion and succeeded.

The Manner of Study [In his study,] the student must combine fear and joy, as it is written, rejoice with trembling (Ps. 2.11). [He must] add modesty to these two virtues. The reason for the combination of these three virtues [is this]: He requires [the virtue of] fear lest he err and sin. Moreover, he is delving [in his studies] in the place of the flame of the fire of joy, which matter, I have heard, requires prayer [for success]. Also, the Torah certainly depends upon [the virtue of] joy. Modesty is most important. [The student] should say, “Who am I? What is my life that I should pursue the mysteries of the divine Torah which the Holy One, blessed be He, has hidden from flesh and blood?” Moreover, who can speak of the qualities of the king, while the king is listening, and not be ashamed? I almost believe that one must add to these three [qualities] regret for one’s spoiled youth and for the various activities which constitute a divisive barrier [to esoteric knowledge]. In the book of Tikkunim they stated explicitly that sin is a shell [which prevents] the intellect from comprehending the esoteric. [Thus] when a halakhah escapes the enlightened [Kabbalist], he must occupy himself with the commandments, which are from the right [side], and then he will grasp the mystery. This is the essence of their statement. We have learned from this and are accustomed [to the practice] that when one fulfills a commandment and then goes to pursue the esoteric, that which had been difficult becomes revealed.

From Whom Shall [the Student] Learn? Previous [indications] in this matter [are] that one may not study Torah except from a messenger of the Lord of Hosts (Mal. 2:7), as our rabbis, their memory be a blessing, have taught. They have also said that one should not learn from a magus. Besides that, there are two rules [to be followed] by those beginning in this science. [The first is] that they should not study except with one who has conducted himself according to the principles I have outlined up to this point. This excludes [members of] the “erring” and “sinning” groups. One should not learn from them, for I guarantee that [this science] will not be found among them at all. Moreover, [the student] would be [placing himself] in grave danger of losing his faith, for we have seen many men erring in many [of these] matters because they followed [the opinions of] these groups. [Secondly,] he should attempt to study with one who has conducted himself as uprightly as possible, for in his hands are entrusted the treasuries of his Master. Let [the student] not chase after those who boast of their knowledge, for while their voices sound like the waves of the sea, they [actually] contain not even a fourth [of a log of wisdom]. I have experienced this many times. The same [caveat] applies to some authors who compose their books with riddles and metaphors and rhymes so that their message is encumbered by much [extraneous] matter. We ourselves would not do this, God forbid. It is improper to place a blemish on sanctified things. These are the books which one should stick to; [reading] them is praiseworthy. They are the compositions of Rabbi Simeon bar Yoḥai, peace upon him, such as the Zohar, the Tikkunim, Ra’aya Mehemna, Shir ha-Shirim, Sabba, and Yanuka. [Of the books of Rabbi Simeon’s] predecessors, [one can find] Sefer Yeẓirah, the Bahir, Midrash Ruth and Midrash Lamentations from the Zohar. From [his] successors [one can find] the Midrash of the Scroll of Esther from the Zohar. Also [there is] the book Ma’ayan ha-Ḥokhmah, the Chapters of the Chariot, the Chapters of the Account of Creation, and similar works, [as well as] a few minor works of Rabbi Simeon bar Yoḥai, peace upon him. [The student] should stick with these works lovingly, and he will [then] succeed in [mastering] this science on condition that he delve deeply into them and [devote to them] exceptional study. He will then find explanations for most of what is to be found in the books of the latter commentators, which he need not consult. It is not our intention to declare these [latter works] unfit, God forbid, but rather to indicate for the [would-be] student the path which is short, though it seems to be long. The reader should approach these books in two ways. First of all, he should review the texts many times, making notes in order to remember [his] studies fluently. He should not delve too deeply at first. Secondly, he should study the material with great concentration according to his ability. Thus the reader should have two permanent rules: (1) [To study] with concentration at the times mentioned in [part III] chapter 1. (2) [To study] with fluency according to his ability. At times [the proportions] should be increased and sometimes lessened, all according to the need of the hour and the [degree of] peace of mind. Thus [the student] shall go on his way confident of attaining the straight path.

On the Superiority of This Science to the Other Portions of Our Holy Torah

Having expatiated on the eminence of this science following an exoteric method, we will continue [in the realm of] the esoteric. In the Zohar on the Song of Songs we find:

On the Necessary Preparation for Beginners in This Science [Arranged According to the] Sections of the Book Pardes [Rimmonim]

[Sec. 1] First of all, [the beginner] must know that the Creator, Eyn Sof, is one and has no second. He is the Cause of Causes and the Prime Mover. He is not one in the numerical sense, for [the concepts of] mutation and change and form and multiplicity do not apply to Him. [One] is rather a word utilized by way of parable and likeness, since the number one stands by itself and is the beginning of each number, all numbers [being contained] within it in potential, while it is a part of every number in actuality. When they call the Creator, may He be blessed, One, it is in this manner: that the Creator, may He be blessed, [is found] in all things in actuality, while all things are [found] in Him in potential. He is the beginning and cause of all things. In this way they ascribed to the Creator, may He be blessed, unity, without change by addition or subtraction, similar to the [number] one. [They found] also that He is the [necessary] Cause of being, just as [the number] one is necessary for [all] numbers, for no number could be in existence without it. He is not a number. If the one should be eliminated, [all] numbers would be eliminated, [whereas] if the numbers should be eliminated, the one would not be eliminated in their elimination. This is the power of [the divine] unity. This is the case with the Creator, may He be blessed. He is the agent and the creator of all, and sustains being. Should the action [of the agent] be eliminated, the agent would not be eliminated, since He has no need of any of them. Should being be eliminated, He would not be eliminated in its elimination, since He has no need of being and exists by Himself. All those who pursue the divine science agree to this. 2. [The beginner] needs to know that Eyn Sof caused and emanated His sefirot, and His actions are [performed] through them. They constitute the ten “sayings” through which he acts. They serve him as vessels for the actions which derive from Him in the World of Separation and below. Truly His being and essence extend themselves in them, as we will explain in greater detail.

3. [The beginner] needs to know that these [divine] qualities possess [holy] names which may not be erased. They [along with their sefirotic equivalents] are: Ehyeh = Keter; Yah = Ḥokhmah; YHWH (with the punctuation of the name ‘Elohim) = Binah; ‘El = Ḥesed; ‘Elohim = Gevurah; YHWH = Tiferet; Ẓeva’ot = Neẓaḥ; Shaddai or El Ḥai = Yesod; Adonai = Malkhut. These names are the sefirot. It is not that these names are ascribed to the sefirot, God forbid. On the contrary, the [divine] names [themselves] are the sefirot, and the names are appellations of Eyn Sof according to His actions. [Thus] everywhere that the name of [divine] being (havayah) is described, as we will mention below, these ten names will reveal the specifics of being and its rules. Thus the end of the [letter] yod, which hints at the upper “Crown” (keter), which name is not pronounced, is called by the name Ehyeh. The yod itself, in any place, has as its particular name Yah. This [is the case] for all of them. Thus we have a wondrous unity. The praise and thanksgiving and prayer and unification that we make [utilizing] these names [which may be] pronounced, might be considered by the listener as concerning only one sefirah or two, God forbid, in accordance with the [divine] names and the details. However, it consists, rather, of a unification of all ten sefirot and the ten “beings” which we will mention in chapter 5. Then these things will be revealed in our mouths and in our hearts [regarding] that singular Divine Name which is used for that specific organ which is included in all the ten “beings.” Thus the general has need of the specific, and the specific has need of the general in the power of the true, wondrous Unity.

[Sec. 5] 7. [The beginner] must also know that before the emanation of the aforementioned qualities, these qualities were utterly hidden within Him in the greatest possible unity. It is not appropriate [to ascribe to them] any image or point at all. They were, rather, united in Him. Afterward He emanated one point from Himself. [This] one emanation is Keter, which is called ‘Ayin (“Nothingness”) on account of its great transparency and closeness to its source, such that being (yesh) cannot be posited of it. From [Keter] a second point was emanated in a second revelation. It is Ḥokhmah, and it is called “being” because it is the beginning of revelation and being. It is called “being from nothingness” (yesh me-’ayin). Because it is the beginning of being and not being itself, it required a third point for the revelation of existents. That is [the sefirah] Binah, which [constitutes] the revelation of the existents. Ḥokhmah is the beginning of existence, and Binah is the end of existence, since the beginning of the founding of existence comes from Ḥokhmah, which is called “Beginning” (re’shit). The end of their concealment is in the supernal Jubilee, as is known. From these three [sefirot] came forth the six “directions” of [Divine] Providence, which consist [of the sefirot] from Ḥesed and below. First of all Ḥesed [derived from] Ḥokhmah. After that Gevurah emanated from Binah. After that Tiferet emanated from Keter. The revelation of all three came about through Binah except that the essence of their roots [came from] Ḥokhmah and Keter respectively. Now within these three, Neẓaḥ, Hod, and Yesod were hidden. After the emanation and revelation of the three aforementioned [sefirot], Neẓaḥ was revealed from Ḥesed, Hod was revealed from Gevurah, and Yesod from Tiferet. Now the emanation of Malkhut indeed [took place] along [with that] of the six “directions.” [However,] it will be explained in another place with God’s help. Accordingly, the order of emanation [occurred] in one of three ways, all of which are true: either one after the other, Keter, Ḥokhmah, Binah, Gedulah … to Malkhut; or else Keter, Tiferet, Yesod, and Malkhut constitute one point, which propagated itself to the end of Malkhut, while Ḥokhmah, Ḥesed, and Neẓaḥ constitute a second point, which propagated itself until Neẓaḥ and Binah, Gevurah and Hod are a third point, which propagates itself until Hod. Alternatively, Keter, Ḥokhmah, Binah. Afterwards, Ḥesed, Gevurah, Tiferet. Afterwards, Neẓaḥ. Hod, Yesod. Malkhut is the sum of all. With this, this chapter is summed up, with God’s help.

[Sec. 6] 8. [The beginner] must also know that the most popular and agreed-upon way among Kabbalists to describe the sefirot is the following: Keter, Ḥokhmah, and Binah [forming] the likeness of a triangle. Under them, Gedulah, Gevurah, and Tiferet [forming] the likeness of a triangle. Also, Neẓaḥ, Hod, and Yesod [forming] a second triangle. Malkhut is centered under them. Now the reason for this [depiction] is that Keter is the reason and cause for [the existence] of Ḥokhmah and Binah together. Therefore it is depicted above them. As well, Binah has a second cause, namely Ḥokhmah. Thus Ḥokhmah precedes Binah. Binah is therefore lower than both of them. Now Ḥokhmah is the root of Ḥesed, Keter is the root of Mercy, and Binah is the root of Judgment. This way is to be followed for them all.

[Sec. 7] 11. [The beginner] must also know that [the Kabbalists] have ascribed “channels” to the sefirot. The reason for this [is that God] has arranged a line of “illumination” from the first sefirah to its counterpart, and has arranged a line of “illumination” from the counterpart [sefirah] to the influencing [sefirah] in order to receive from it. Now the coming together of these two aspects of light is called “channels.” Indeed there are innumerable channels of various types. Among them are these: one from Keter to Ḥokhmah, and one from Keter to Binah, and one from Keter to Tiferet, totaling three; one from Ḥokhmah to Binah, one from Ḥokhmah from Ḥesed, one from Ḥokhmah to Gevurah, and one from Ḥokhmah to Tiferet, totaling four; one from Binah to Ḥesed, one from Binah to Gevurah, and one from Binah to Tiferet, totaling three; one from Ḥesed to Neẓaḥ, one from Ḥesed to Gevurah, and one from Ḥesed to Tiferet, totaling three; one from Gevurah to Hod [and] one from Gevurah to Tiferet, totalling two; one from Tiferet to Neẓaḥ, one from Tiferet to Hod, and one from Tiferet to Yesod, totaling three; one from Neẓaḥ to Hod [and] one from Neẓaḥ to Yesod, totaling two; one from Hod to Yesod, and one from Yesod to Malkhut. Malkhut receives nothing except from Yesod alone. Through it, it receives from all [the sefirot]. Without [Yesod, Malkhut] cannot receive [emanation] from any of them, and no one of the [sefirotic] qualities is able to influence the lower [worlds] without it, for it is essential for the guidance of the lower [worlds]. These are the major channels. In addition to them there can be an infinity of [sefirotic] combinations.

10. [The beginner] must also know that these sefirot have no [physical] location, God forbid, though we ascribe form to them in order [to render them] intelligible. However, the truth is that Eyn Sof is the locus for its [ten emanated] sefirot, and Keter is the locus of nine sefirot, and Ḥokhmah is the locus of eight [sefirot], and Binah is the locus of seven [sefirot], and so on for them all. Malkhut is the locus for the [World of] Creation; the [World of] Creation is the locus for the [world of] Formation], [and] the [World of] Formation is the locus of [the World of] Making until the [emanation] reaches the earth, which is enclosed in the sphere of the element of water. The element of water is inside the sphere of the element of air, and the element of air is inside the sphere of the element of fire. These four elements are inside the spheres, with each product surrounded by its cause until the finish of the degrees.

[Sec. 91 27. [The beginner] must also know that there is a balancing force between the two extremes, that is, between Love and Judgment. The balancing force is Mercy. Now there are extremes in three places, each of which has a balancing force. The first [pair of] opposites is between Neẓaḥ and Hod, and the balancing force is Yesod. The second opposition is between Ḥesed and Gevurah, and the balancing force is Tiferet. The third opposition is between Ḥokhmah and Binah, and the balancing force is Tiferet in the mystery of Da’at. This does not mean that Ḥokhmah and Binah actually constitute [the qualities of] Love and Judgment. However, [the matter] partakes of the mystery of the Judgments which awaken from Binah. Therefore Da’at, which stems from Keter, is the balancing force. The matter of this balance involves being midway between the two extremes and being an intermediary of peace between them. [Sec. 10] 28. [The beginner] must also know that colors are ascribed to the [sefirotic] qualities according to their actions. Thus whiteness is ascribed to Mercy, and redness to Judgment, and the like, as is well known. Regarding Keter there are those who say that it has no color at all, while others say that whiteness in the extreme would be appropriate for it. Still others attribute the color black to it. These three colors symbolize its three characteristics. First there is the characteristic of Emanator, in which He is black. Secondly, in terms of Himself, since He is not revealed to the emanated, no color could define Him. Thirdly, in terms of His influence of Mercy on the rest of the sefirot, He [partakes of] the mystery of whiteness.

[Sec. 16] 38. [The beginner] must also know that [all] existents which stem from Him until the lowest point are divided into four divisions. The first division is that of “Emanation.” It consists of the ten emanated sefirot among which the light of Eyn Sof spreads. The second division is the realm of the Throne of Glory, which is called “Creation.” The light of the sefirot [of Emanation] spreads in it. The [sefirot of this division] are called the sefirot of Creation, not [those of] the “throne.” However, the light is that of the ten sefirot, while the light of Eyn Sof is garbed in them through the emanated light. The third division is the realm of the ten classes of angels who constitute the “Palaces.” The light of the ten sefirot spreads also among them through the light of the ten sefirot of Creation. This [division] is called “Formation,” and the sefirot which spread among them are called the ten sefirot of Formation. The light of Eyn Sof is garbed [within them] in the emanated [sefirotic] light. The fourth division is the realm of the firmaments and all the lowly material world. (This division] is called “Making.” It consists of ten firmaments. The light of the sefirot spreads among them, and they are called the ten sefirot of Making, which consists of the spreading of holiness in the midst of the material matter in which the “outside” ones rule. [Thus] these [four divisions] are called Emanation, Creation, Formation, and Making. Their acronym is ABYA. Thus Emanation is above Creation, and Creation is above Formation, and Formation is above Making. These four divisions may be found in Emanation, and in Creation, and in Formation, and in Making, since the degrees descend from cause to caused. [Sec. 17] 39. [The beginner] must also know that the [sefirah] Neẓaḥ, during the six days of creation, derived sustenance from the side of Gevurah, and Hod from [the side of] Ḥesed, in the mystery of the mingling of the Qualities. Since because of [Adam’s] sin the [sefirotic] connections have been confused, none of the men of valor were able to repair this defect until the righteous one, Jacob our father, [took] Judgment upon himself, saying, If Esau comes below and his [angelic] “minister” above to arouse Judgment on the one camp (Gen. 32:9), [namely,] the female Hod. ([She is called] the captain of the hosts, [since] camp and hosts are the same. Thus the fact that Hod’s strength was weak like a woman[’s] is not difficult [to comprehend].) Now [we understand] and strikes it [in the sense that “Esau”] weakened the strength of the [sefirotic] stature in general. This is hinted at by [the additional letter] vav in the name [of Jacob in the verse] truth unto Jacob (Mic. 7:20). Thus he destroyed his mercy. And the remaining camp, which is Neẓaḥ, strengthens itself as a remnant to grasp on to the quality of Ḥesed. Thus it was that the minister of Esau touched the thigh of Jacob and immediately the order of nourishment was changed and Hod returned, influenced from the side of Gevurah in the mystery of My comeliness was turned in me into corruption (Dan. 10:8). Neẓaḥ was [thus] weakened until King David, peace upon him, came and repaired it with his melodies so that it might derive nourishment from the side of Ḥesed. This is the mystery of [the verse] in Your right hand is bliss forevermore (neẓaḥ) (Ps. 16:11).

Here he explained that the knowledge of the motion of the spheres with divine force and direction constitutes this positive commandment. If this is so, then no Israelite should neglect to acquire this [knowledge] according to its fundamentals, each according to his capacity. The beginning of knowledge in these matters [consists] in general in these findings. Afterwards one may increase his observance of this commandment according to the greatness of his intelligence and knowledge.

There is no doubt that one of the things the Torah commands is for man to understand his Creator according to his intellectual level, as it is written, I am the Lord your God (Exod. 20:2, Deut. 5:6). Rabbi Moses ben Maimon dealt with this commandment at the beginning of his book (Mishneh Torah, Yesodei ha-Torah 1.1): The foundation of foundations and the pillar of the sciences is to know that there exists a First Cause which brought into being all that exists in heaven and earth. We need cite no farther. There can be no doubt that the intention of Rabbi [Moses] was to include in this commandment [the command] to understand the order of being [stemming] from Him [as far as] human understanding [can comprehend]. This can be proven from the length of his explanation of this matter, [which encompasses] two entire paragraphs. It is also included in his brief statement. When he said, “to know that there exists a First Cause which brought into being all that exists,” [he indicated that] one needs to know as well the order of the bringing of the existents into being. He also specified the scriptural verse I am the Lord your God, meaning, “you must ascertain concerning Me, the Lord, [that I am] your God.” This refers to Providence, which [extends] from the highest beings to the creation of lowly man. There is no doubt about this, for how is it possible to understand the word to know [except to assert] that it indicates belief in the existence of God? This being so, he should have stated, “[It is] a positive commandment to believe that God exists.” [However,] he did not state this, but rather [utilized the wording] to know that there exists. Evidently, [then, this commandment] requires the acquisition of actual knowledge concerning God according to the power of the human intellect. Thus Scripture states, Know the God of your father and serve Him (I Chron. 28:9). [This verse] teaches that in order to serve [God] properly one needs [to acquire] knowledge concerning Him—that is, knowledge of His sefirot, His conduct with them, and His unification with them. That is proper worship, [which causes] the unification of the Holy One, blessed be He, and His Shekhinah. That is why [the verse] specifies and serve him (va-’avadahu), which signifies and serve hu (i.e., heh vav, indicating] the Holy One, blessed be He, and His Shekhinah. When [Scripture] states know, it is similar to [its use in] Adam knew Eve, his wife (Gen. 4:1). The God of your father refers to [the sefirah] Malkhut, the soul of David. Alternatively, God refers to Malkhut [and] your father [to] Jacob, father of Solomon, who is in Yesod. Thus and serve him, as has been explained. He thus explained this verse: Did your father not eat and drink and do justice and righteousness? Then it was well with him. He judged the cause of the poor and needy. Then it was well. Is this not to know Me? says the Lord (Jer. 22:15-16). It means that the unification of the Holy One, blessed be He, and His Shekhinah—which is what David and the other proper kings did—is signified [by the terms] justice and righteousness. Naturally, then it was well with him. Well signifies [the sefirah Yesod]. Similarly, he judged the cause of the poor and needy [refers] to the [sefirotic] levels of Yesod and Malkhut, which are [termed] “poor and needy.” When man judges their cause in this lowly world, He changes them to mercy in the upper world. This is [the significance of] Is not this to know Me? says the Lord, for by this the Holy One, blessed be He, achieves union with His Shekhinah. Now these reparations [cannot come about] except through the persistent study of [Kabbalistic] science with the proper intent [as well as] the observance of the commandments, Torah [study], and prayer. Then, certainly, the Holy One, blessed be He, and His Shekhinah will unite and perfect [man’s] worship and [his] grasp of these matters which [truly] constitute knowledge. The intent of our [non-Kabbalist] predecessors is [partially] correct and near to this subject, except that they did not take the path of the sefirot [but rather dealt with God’s] providence over the spheres according to their understanding. Rabbi Moses ben Maimon himself stated this in the previously mentioned chapter. This existent is the God of the universe, Lord over all the world. It is He who conducts [the motion of the] sphere with a force which has no end or limit or interruption. For the sphere turns continually, and it is impossible that it should turn without a turner. He, blessed be He, turns it with neither hand nor body. Knowledge of this matter is a positive commandment, as it is written, I am the Lord your God. Here he explained that the knowledge of the motion of the spheres with divine force and direction constitutes this positive commandment. If this is so, then no Israelite should neglect to acquire this [knowledge] according to its fundamentals, each according to his capacity. The beginning of knowledge in these matters [consists] in general in these findings. Afterwards one may increase his observance of this commandment according to the greatness of his intelligence and knowledge.