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Category: Binah

The Cosmic Jubilee of 50,000 Years

“Seven of these shemittoth exhaust the productive power hidden in the seven “sefiroth of construction.” After 49,000 years, in the “great jubilee year,” the entire creation returns to its origin in the womb of binah, the “mother of the world,” just as according to the biblical ordinance concerning the jubilee year, after fifty years “liberty is proclaimed throughout the land,” and all things return to their original owner.

The cosmic jubilee of 50,000 years is therefore the most comprehensive cosmic unit; in it the power of the Creator takes full effect in the sequence of the seven fundamental units of shemittoth, which together constitute the yobhel, the cosmic jubilee.

In a broader framework, this doctrine displays a certain structural similarity to the ideas of Joachim of Fiore, who at the end of the twelfth century gave an historico-metaphysical twist to the Christian doctrine of the Trinity that attained considerable historical importance.

The fundamental idea was that the deity expresses itself not only in the three persons of the Trinity, but that its hidden power also acts in external creation and in the history of the world according to a sequence of three periods, each of which receives its character from one of the persons of the Trinity.

The hidden plenitude of the deity manifests itself therefore in the totality of the successive historical periods or states (status). In every status, the divine revelation assumes a different form. The period of the Father was characterized by the revelation of the Old Testament and the reign of the Mosaic law.

In the period of the Son, there began the reign of Grace, as expressed in the Catholic Church and its institutions. In the third period, on the other hand, whose advent he considered imminent, the Holy Spirit would reign alone; the mystical content of the Gospel would be completely revealed and either penetrate the external institutions of the Church or render them redundant.

This doctrine played a considerable role in the history of the Franciscan order and the sects of “spirituals.” It is not our purpose here to discuss in detail the historical implications of this doctrine, to which much scholarly attention has been devoted in recent decades, but merely to draw attention to an interesting kabbalistic analogy to Joachite doctrine with its strong Utopian elements and explosive power.”

Gershom Scholem, Origins of the Kabbalah, 1962, pp. 463-4.

Not All Human Souls Are Blessed

“The human soul is essentially different from the animal soul; Nahmanides adopts, along with other kabbalists of the earliest period, the Platonic view of the soul, according to which there exist different souls in man and not only different faculties of a unitary soul.

According to Nahmanides, man’s anima rationalis unites the rational and the mystical-intuitive, and hence he sees no need for further distinctions. Nevertheless, the weight shifts imperceptibly to the second side: the highest soul, neshamah, which comes from binah and yesod, is the mediator of prophecy, and through it man, in the state of debhequth, attains communion with the deity as a result of the longing for its origin implanted in it.

Enoch and the three Patriarchs, Moses, and Elijah had achieved this supreme state already on earth; however, it is not a full unio mystica with the deity but rather a communio, as we have argued at length in our discussion of the subject of kawwanah.

In the prophetic vision, during which the soul is united with the objects of its contemplation, it is in this state of debhequth, that it obtains a ”knowledge of God face to face.” In this longing for its origin, the highest soul of man becomes capable of penetrating all the intermediary spheres and rising up to God by means of its acts—which, strangely enough, are united here with contemplation.

The eclectic manner in which the kabbalists adopted philosophical doctrines concerning the soul is also apparent in the fact that Azriel, for example, accepts the Aristotelian definition of the soul as the form of the body, seemingly unaware of the contradiction between this idea and important kabbalistic doctrines.

The contradiction results from the adoption and further development of the doctrine of metempsychosis. While this doctrine is rather openly propounded in the Book Bahir, as we saw on p. 188ff., it is treated, strangely enough, as a great mystery in Provence and in Gerona.

The authors without exception speak of it only in hints and in veiled allusions. They make no attempt to account for this idea but presuppose it as a truth handed down by esoteric tradition.

The term gilgul, generally used at a later date for the transmigration of souls, seems to be as yet unknown among these early authors. Instead, they prefer to speak of sod ha-‘ibbur. This term, literally “secret of impregnation,” is used in the Talmud for the methods of computing the calendar, handed down only orally for a long time, the idea being that the leap years were impregnated, as it were, by the addition of an extra month.

But ‘ibbur can, if necessary, also be understood as “transition,” and it is doubtless in this sense that the term was picked up by the kabbalists. The “secret of the ‘ibbur” is that of the passage of the soul from one body to another and not, as among the later kabbalists, a real phenomenon of impregnation through which, after birth an additional soul sometimes enters into the one originally born with a person.

We still do not know what led the kabbalists of the first generation to treat this doctrine in such a strictly esoteric manner and what danger they saw in exposing it to the public. It is most unlikely that fear of the Catholic Church, which had officially condemned this doctrine, was a factor.

Where no christological elements were involved, Jewish theology generally had no inhibitions. The polemics directed by the philosophers against this doctrine should likewise have stimulated controversy rather than secrecy. Nahmanides had no lack of opportunity to denounce the philosophic criticism of this doctrine. Instead, he retreated into extremely prudent, and for the uninitiated, often impenetrable statements in his commentary on the book of Job, the key to which, according to the kabbalists of Gerona, lay precisely in the doctrine of metempsychosis.”

Gershom Scholem, Origins of the Kabbalah, pp. 456-7.

The Pure Spirituality of the Future World

“But there are various attitudes with regard to prayer itself corresponding to the three principles of all reality, which Azriel borrowed from the metaphysics of Aristotle while giving them a mystical twist. These three principles are matter, form, and sieresis; this last notion is, however, influenced by the Hebrew translation and replaced by the principle of Nought.

The change of matter into ever-new forms takes place by means of this Nought, which can be made to refer on the one hand—and entirely in the sense of the genuine Aristotelian doctrine—to the privation of that which, in the transformations, is new each time, and, on the other hand—in the sense of the kabbalists—to the influence of the sefirotic principle of Stern Judgment. In either case this notion can link up with that of the mystical Nought, from which everything creative proceeds.

For Azriel, these principles present themselves essentially as follows: the Nought is that which is present in everything that arises as the medium of its transformation. The sefirah of Stern Judgment and delimitation is at the same time the power of transformation inherent in things.

Matter, on the other hand, persists in itself and is renewed without being transformed, like the living stream whose waters are renewed every minute but nevertheless are always the same. This power comes, according to Azriel, from the sefirah of Mercy, by means of which God renews and preserves at the same time, every day, his Creation.

However, according to him, form is a potency inherent in matter, by virtue of which matter receives an influx of ever-new forms. It is similar to the source from which the pool expands.

Accordingly there exist three degrees of prayer in which these three principles are reflected. The lowest is prayer without spirituality, the prayer that is not pervaded by the life of the soul flowing from the source of binah. This, according to Azriel, is the “fixed prayer” mentioned in and rejected by the Mishnah (Berakhoth 14:2), because it is like the stagnant water of a pool into which no life flows from any source.

Above it, there is the prayer that the Mishnah defines as the “imploring of grace,” tahanunim, in which the vitality of the source gushes forth with great force. This is the prayer of the “form.”

The highest prayer, however, is that of the devotee who casts off everything that impedes him and who leads the word whose origin is in the Nought back to its Nought. Here, we can easily follow the transformation of the concept of the Nought or Nothing into a mystical category.

This prayer is named tefillah, in the proper sense of the Hebrew term, which the author derives from pillul, “judgment.” So too must the prayer rise from the petition for the fulfillment of bodily needs to that of the needs of the soul, and from there to the pure spirituality of the life of the future world.”

Gershom Scholem, Origins of the Kabbalah, 420-1.

The Mystery of ben Belimah

“In the history of Jewish literature, Nahmanides is often considered to exemplify the “most Jewish” spirit; he was the one among Spanish Jews who expressed the deepest convictions regarding the Judaism of his time and embodied what was best and highest in it. From the point of view of a “refined” Judaism or the pure halakhah, it must indeed appear as an aberration that so clear a mind, one that easily penetrated the most complicated halakhic problems, should have become involved with the Kabbalah.

But it is precisely this dimension of his personality that must be grasped if we wish to understand the phenomenon. Without the Kabbalah and its contemplative mysticism Nahmanides, would be as little understood in his Jewish context as would, in the Christian context, a man like Ramón Lull (who was active in Catalonia a generation later and whose teaching exhibited structurally many analogies with the doctrine of the sefiroth) if one ignored his Ars contemplativa, in which his Christianity reached its culmination, and judged him solely on the basis of his wide-ranging activities in all other possible domains.

From this point of view, Nahmanides’ commentary on Yesirah, which develops his conception of God, is of particular importance. The gnostic doctrine of the aeons and the Neoplatonic doctrine of the emanation are combined, and we see how well they harmonize with a Jewish consciousness.

The monotheism of Nahmanides, the Jewish coloration of which is certainly beyond question, is unaware of any contradiction between the unity of God and its manifestation in the different sefiroth, each of which represents one of the aspects by which the kabhod of God reveals itself to the Shekhinah.

In his commentary on the Torah, in which he had to deal only with God’s activity in His creation, making use of the symbols of theosophy, Nahmanides could avoid touching upon this crucial point; he only discussed it in this document intended for kabbalists.

From whom Nahmanides actually received the esoteric tradition is an open question. He does mention, in his commentary on Yesirah, the Hasid Isaac the Blind, but not as his master. Nor does the letter that Isaac sent to him and to his cousin Jonah Gerondi, of whom we shall have occasion to speak later, indicate any direct discipleship.

Nahmanides refers to Yehudah ben Yaqar as his master, especially in the halakhic writings. Contrariwise, in a series of undoubtedly genuine traditions going back to Nahmanides’ most important disciple, Solomon ibn Adreth, there emerges the thoroughly enigmatic figure of a kabbalist by the name of ben Belimah—the personal first name is never mentioned—who is said to have been the connecting link between him and Isaac the Blind.

Meir ibn Sahula, in his commentaries on the traditions of Nahmanides (fol. 29a), contrasts those he had received from ben Belimah with those deriving from Isaac. In very old marginal notes emanating from the circle of Gerona and preserved in Ms. Parma, de Rossi 68, mention is made of a debate between Nahmanides and ben Belimah over the fate of Naboth’s spirit (1 Kings 22); the debate suggests that ben Belimah posited some kind of transmigration of souls or metamorphosis also for the higher spirits, even within the world of the sefiroth up to binah.

The existence of such a kabbalist therefore seems established beyond doubt, no matter how enigmatic his name. It is neither a family name nor a patronymic. Belimah is not known to me as a woman’s name, and it is extremely unlikely that Solomon ibn Adreth would have transmitted the name in a corrupted form to his disciples.

There remains the hypothesis of a pseudonym deliberately substituted for another name that was kept secret for reasons unknown to us and in a manner completely contrary to the habit of this circle. The pseudonym seems to be derived from B. Hullin 89a, where Job 26:7 is applied to Moses and Aaron who, when assailed by the Israelites, changed themselves into nothing!

The kabbalist in question thus may possibly have been a [ . . . ] ben Moses (rather than [ . . . ] ben Aaron). B. Dinur’s suggestion that the pseudonym refers to R. Jonah ben Abraham Gerondi (because of his attitude in the Maimonidean controversy) seems improbable. Perhaps new manuscript discoveries will one day clarify matters.

In any case, this name, whose literal translation would be “son of the Nought” or “son of seclusion,” provokes the historian’s curiosity. It remains uncertain whether ben Belimah should be located in Gerona, which is quite possible, or in Provence, where Nahmanides could have met with him during his youth.”

Gershom Scholem, Origins of the Kabbalah, pp. 389-91.

The Mah ‘Elohim of Genesis 1:2

“In another way, however, Isaac’s mysticism of language is easier to understand. From the Sophia, which we have come to know as the primordial Torah as yet undifferentiated by language, the voice is formed in the next sefirah, binah. This voice is not yet audible and is still hidden; it becomes audible only at the later stages of emanation and at the end of this process becomes articulated speech.

But already the hidden voice becomes differentiated, by prolonging itself, into many letters. “Hewn in the pneuma,” which is binah, they acquire, according to Isaac, an exterior and an interior, body and soul. This power of the letters flows into the world beneath the sefiroth, forming on the celestial sphere the secret but nonetheless primordial images of all things in the figure of the 231 gates of this sphere; the gates represent the combinations, two by two, of the elements of the Hebrew alphabet.

There are 462 such combinations, but the other half of this power remains above the sphere. Hence the letters, no matter how they are combined, are only the visible ramifications of the one promordial name.

It remains unsaid, however, whether this primordial name is the Tetragrammaton, the name ‘ehyeh, or some other mystical name underlying both of these. The entire process of emanation remains condensed in all the letters, and “in each individual letter are contained all ten sefiroth” (3:2).

The letter becomes, therefore, a world in itself encapsulating the whole future as something already preformed in it. “In each individual letter there are subtle, inward, and hidden essences ‘without what’ [that have not become anything definite].

Whatever could be chiseled out of them was already in them, just as all a man’s descendants are already in him.”

These secret essences in the letters, which exert their influence in the midst of creation, are conceived “in the manner of the essences given in the Sophia.” It is quite possible that the “whatless” being, being without quiddity, to which this passage refers and which is hidden in the letters, had something to do with the punning definition of the Sophia, given by Isaac’s disciples as being the “potency of the what.” This conception is in perfect accord with the quotation from the Yesirah commentary.

Similar ideas on the development of the world of the sefiroth and what lies below it are found, albeit expressed with enigmatic brevity, in Isaac’s commentary on Genesis 1 (which already ibn Sahula admitted was partly incomprehensible).

Mention is made there of a progression from the “splendor to the Sophia” toward the “light of the Intellect” as the content of the creation of the first day, which, as the mystical primordial day, contained within itself “in spirit, though not yet in their form” all the essences. It is only with the diffusion of the light of the intellect that the light of all other things radiated therefrom; and it seems that for Isaac, the primordial creation of the first day embraces all ten sefiroth.

He interprets the events of the second day of creation as constituting a transition representing the “extension of the spirit in the form.” The souls, too, only “extend in the form” on the second day. We do not learn what constitutes this specifically formative power of the spirit, which is the mah ‘elohim of Genesis 1:2. It is a pneuma that comes from the sefiroth of hokhmah and binah, “and it is called among the sages the power that shapes the form.”

The “sages” named here must be the philosophers, judging by the terminology employed; in the Midrash one finds no such expression. From this supreme pneuma, apparently, come all the souls, which are stamped with the letters engraved in the spirit.”

Gershom Scholem, Origins of the Kabbalah, pp. 285-7.

The Letters of the Great Name

“Whatever the precise nature of the supreme sefirah, hokhmah is in any case the “beginning of being” as it is also the “beginning of the dibbur.” Prom hokhmah, all the sefiroth proceed in a clear chain of emanations. In terms of Isaac’s language-mysticism, the divine things are at the same time the divine words. The ideas are names.

This motif, already prefigured in the Bahir where the sefiroth coincided with the ten logoi, now appears in a much profounder form. For the kabbalist, evidently, language-mysticism is at the same time a mysticism of script and of letters. The relation between script and language is a constitutive principle for the Kabbalah.

In the spiritual world, every act of speaking is concurrently an act of writing, and conversely every writing is potential speech, destined to become audible. The speaker engraves, as it were, the three-dimensional space of the word on the plane of the ether.

The script, which for the philologist is only a secondary and otherwise rather useless image of real speech, is for the kabbalist the true repository of its secrets. The phonographic principle of a natural transposition of speech into script and vice versa manifests itself in the Kabbalah in the idea that the sacred letters themselves are the lineaments and signs that the modern phoneticist would want upon his disc.

The creative word of God is legitimately stamped upon just these sacred lines. Beyond language lies the unarticulated reflection, the pure thought, the mute profundity, one could say, in which the nameless reposes. Prom hokhmah on there opens up, identical with the world of the sefiroth, the world of the pure name as a primordial element of language. This is the sense in which Isaac understood the saying of Yesirah 2:5, according to which all language proceeds from a name. The tree of divine powers, which formed the sefiroth in the Bahir, is here transposed to the ramifications of the letters in this great name.

But more than that of the tree, Isaac liked the simile of the coal and the flames (shalhabiyoth) that are fed by it, inspired by another passage of Yesirah (1:7) to which he often has recourse:

“ … Their root [that is, that of language and things] is in a name, for the letters are like branches, which appear in the manner of flickering flames, which are mobile, and nevertheless linked to the coal, and in the manner of the leaves of the tree, its boughs and branches, whose root is always in the tree . . . and all the debharim become form and all the forms proceed only from the one name, just as the branch comes from the root. It follows therefore that everything is in the root, which is the one name (on 2:5).

The world of language is therefore actually the “spiritual world.” Only that which lives in any particular thing as language is its essential life.

Raising the above to the level of kabbalistic discourse, the words, dibburim, constitute the world of the sefiroth, which are united in their configurations in order to form letters, just as, conversely, the words themselves are the configurations of letters.

Isaac uses both images though their kaleidoscopic relations are not entirely transparent. In any case, letters are for him the elements of the universal script. According to him, the Hebrew word for letters, ‘othiyoth, derives from the verb ‘atha, to come; the letters are “things which come from their cause,” thus, that which “proceeds” from the root.

But each of these elements comprises in ever new configurations all the sefiroth: “In every letter there are the ten sefiroth.” Thus we are told, in connection with Yesirah 4:1 that the ten sefiroth are “inner [or: hidden] essences” whose inner [hidden] being is contained in the hokhmah, and that they are at the same time the roots of principles in which good and evil are still united.

“They [the sefiroth] begin to grow forth like a tree whose beginnings are unrecognizable, until a plant issues from them.” The verbs employed by the Book Yesirah to describe the formation of the letters that God “hewed” in the pneuma suggest to Isaac the image of a mountain from which raw stones are extracted, then hewed and chiseled, and from which well-ordered edifices come into being.

This “edifice” is the world, but the world of the sefiroth as such also represents a building of this type that issues from its elements, and, in the last analysis, from the hokhmah. The sphere in which this hewing of the innermost elements takes place is not the hidden Sophia, where everything is still conceived as united without form, but the sefirah that follows it, binah or teshubah (“that to which all returns”), which is itself a mystical hyle from which the forms are chiseled.”

Gershom Scholem, Origins of the Kabbalah, pp. 277-9.

Eschatological Elevation of the Soul After Death

“The Bahir’s idea of the sefiroth appears in Isaac’s writings in a fully crystallized form. In his commentary on the Yesirah 4:3, the verse 1 Chronicles 29:11 is used for the first time as a biblical reference for the names and the sequence of the seven lower sefiroth, especially the first five among them: “Yours, Lord, are the greatness (gedullah), might (geburah), splendor (tif’ereth), triumph (nesah), and majesty (hod)—yes all (kol) that is in heaven and on earth; to You, Lord, belong kingship (mamlakhah) and preeminence above all.”

From here come the designations not yet used in the Bahir, of gedullah for hesed, tif’ereth for ‘emeth, and hod. Isaac himself for the most part uses the names hesed and pahad (as in the Bahir) instead of gedullah and geburah. The name tif’ereth, however, is already familiar to him.

Whereas the word kol, occurring in the aforementioned verse, already served in the Bahir as an epithet designating the “Righteous,” Isaac uses for this sefirah the noun “Righteous” and the epithet “Foundation of the world.” For the last sefirah, on the other hand, he employs almost exclusively an epithet still not familiar to the Bahir, although it is undoubtedly alluded to there.

This epithet is ‘atarah, a synonym for kether, which designates the lowest of the ten “crowns.” Like the Bahir, he names the first three sefiroth kether or mahshabah, hokhmah and binah.

In his commentary on Yesirah, Isaac mentions many of these sefiroth in the framework of fixed schemata, but this does not always enable us to comprehend the sequence of the sefiroth within them. What is strange is that in point of fact the structure of the sefiroth beyond the supreme three only interests him in detail when it is a question of prayer mysticism, or the interpretation of certain ritual commandments. They have their importance as stages of the contemplative ascent or of the eschatological elevation of the soul, after death, to even higher spheres.

But never are any coherent thoughts presented concerning their function and structure. This is particularly the case for the potencies of tif’ereth, yesod and ‘atarah, which play an especially important role in the evolution of the doctrine of the sefiroth. In contrast to this lack of interest in detail, one discerns in Isaac a more pronounced interest in the totality of the spiritual potencies expressed in language and, in a more general manner, in spiritual entities.

Having said that, the terminological differences between concepts like sefiroth, middoth, letters (of the alphabet) and hawwayoth (literally: essences) are by no means always clear, and their interpretation is often fraught with difficulties.

However, these difficulties are closely related to what is truly new in Isaac’s Kabbalah. Indeed, from the historical point of view their interest lies in the combination of the world of ideas of the Bahir and the entirely new elements that erupt, inspired by gnostic ideas, into the oldest form of the Kabbalah as represented by the Bahir.

This combination reflects speculative interests whose origin is no longer essentially determined by Gnosticism but rather by Neoplatonism and a language mysticism generated by the latter. Isaac is visibly struggling with new thoughts for which he is as yet unable to find clear and definitive expression. The awkwardness of his new terminology militates against the supposition that this lack of clarity, which often makes it so difficult to penetrate his meaning, is intentional.

His new terminology seems to be derived from philosophy, although we cannot identify its philosophical sources in the Hebrew tradition. The special importance of Isaac’s commentary on the Yesirah lies in the attempt to read into the old texts the new, speculative thoughts of a contemplative mystic. But we are no less surprised by the boldness with which he presents far-reaching ideas in his other cosmological fragments and in his remarks concerning the mystical theory of sacrifice. The particular manner in which Isaac applies his ideas to the task of man, to the connection between the terrestrial and the celestial worlds, and to eschatological matters merits closer consideration.

The path of the mystic, described by Isaac at the beginning of his commentary on the Yesirah, is (as Isaac of Acre already recognized in his paraphrase of several of these passages in his own commentary) that of systematically uncovering the divine—by means of reflective contemplation and within the innermost depths of such contemplation. Isaac postulates three stages in the mystery of the deity and its unfolding in creation and revelation.”

Gershom Scholem, Origins of the Kabbalah, pp. 263-5.

The Net of Manifestation

“Appropriate symbols of this state of understanding are the lattice, or net, indeed anything representing the concepts of linking, organisation, symmetry and complexity. Binah is also the Sephirah from which Maya issues, the net of manifestation that is ultimately illusion.

In the psyche, this relates to the archetypes that are “hard wired” into our brain so that we perceive the universe as we do. The transcending of this biological programming is part of the “crossing of the Abyss,” in a sense. Note that there is a scientific and philosophical argument which parallels the magical argument of whether such a feat is possible. The Magicians argue whether it is possible to cross the Abyss whilst alive (it is difficult to know where the disproof of this argument could be), whilst the scientific philosophers argue whether it is possible for a system to escape itself.”

“Another of the concepts associated with Binah is faith. The idea of faith is often taken to be merely a “strong belief,” but true faith is more than that. As defined by Paul, faith is “the substance of things hoped for, the evidence of things not seen” (Hebrews 11.1). Faith is that aspect of our psyche that “understands” aspects of the universe that cannot be translated into rational thought (i.e. Hod). and remain above the “Abyss.”

“Thus faith rests on transcendent experience, not on belief or hope–substance and evidence must be experienced first, and hence with faith “we understand [i.e. Binhah] that the worlds were framed by the word of God [i.e. Chockmah], so that things which are seen were made of things which do not appear” (Hebrews 11.3).

–Frater FP, The Magician’s Kabbalah, pp.  44.

The Other

“…the first kabbalistic dualistic system was presented by … Rabbi Isaac ben Jacob ha-Cohen, entitled Treatise on the Emanations on the Left … written in Castile about 1265…(describing) “a parallel system of seven divine evil powers, the first of which is called Samael and the seventh, feminine one is called Lilith … “he was the first to bring them together and present them as a divine couple, parallel to God and the shekhinah, who rule over a diverse structure of evil demons, who struggle for dominion in the universe against the powers of goodness, the emanations on the right … Rabbi Isaac was the first to present a hierarchy of evil powers and evil phenomena, including illnesses and pestilence, connecting all of them in one system.”

“Rabbi Isaac presented a mythological description of the relationship between the satanic powers; he described the “older Lilith” and “younger Lilith,” the latter being the spouse of Asmodeus, whom Samael covets. The realm of evil includes images of dragons and snakes and other threatening monsters.”

“Unlike Rabbi Ezra of Girona, (Rabbi Isaac) …. did not find the root of evil’s existence in the Garden of Eden and human sin. Evil evolved from the third sefirah, binah, as a distorted side effect of the process of emanation. It continues throughout the history of the world, and will come to an end in the final apocalyptic struggle between Samael and the messiah.”

“De Leon even preserved a hint to the title of Rabbi Isaac’s treatise. In the Zohar the realm of evil is called sitra ahra, an Aramaic phrase meaning “the other side.” “Other” is the unmentionable left side, which is also the name of God’s archenemy, Samael.”

–Joseph Dan, Kabbalah: A Very Short Introduction, 2006, pp. 50-3.

Names of God and the Sefirot

“Most kabbalists integrated the biblical names of God into the system of the sefirot. Thus, for instance, the tetragrammaton–the biblical name of God written in four letters, YHVH, which in Hebrew, it is forbidden to pronounce–was interpreted as presenting the first sefirah, keter, in the almost-hidden little point above the first letter, yod, which represents the second sefirah, divine wisdom (hokhmah).

The first letter, he, is the binah, followed by the vav, which represents the number six, and thus relates to the six central sefirot from hesed to yesod. The last he represents the female entity, the shekhinah

It can be stated that the system of the sefirot is viewed by most kabbalists to represent the hidden, secret name or names of God …

Kabbalists utilized the names that were used by pre-kabbalistic esoterics, including the names of twelve, forty-two, and seventy-two letters, and integrated them into this system.”

–Joseph Dan, Kabbalah: A Very Short Introduction, 2006, pp. 44.

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