“The divine power spreading from the sefiroth into Creation, from the world of the Throne and the angels outward, also descends below the human domain to living beings of a lower order, even to plants.
Trees, too, have a mystical root in those of Paradise, which represent the primordial images of all future trees. Everything below is linked to that which is above, to which it owes its existence, until it is linked by a chain of this kind to the Infinite.
”All creatures on earth depend on the higher powers, and these on still higher, up to the infinite cause.”
This cosmic chain is, at least in the realm of the sefiroth, a magnetic one. The sefiroth and logoi “rise above themselves like something rising under the influence of a magnet and thus their end [in the words of the Book Yesirah] is [enclosed] in its beginning” (on 1:7).
But in addition to the connection through emanation there is also one through vision, sefiyah. In connection with Yesirah 1:6, we learn that this vision itself is the magnetic act of communication in which everything ascends to its origins.
The Book of Creation says that the vision of the sefiroth is like lightning, and Isaac explains:
“The vision is the meditation of one thing out of the other. . . . Every cause is taken up and rises and then looks down from a cause that is higher than itself. . . . Everything is in the other and in communication with the other.”
Thus, not only does God contemplate the depths of his own wisdom when he produces the world, but a contemplative communication of the same kind also takes place among the sefiroth.
The contemplation of the mystic in a state of kawwanah is thus not unlike that which occurs among the spiritual essences themselves. In creation, it is not the divine middoth, the “fathers,” that act directly but rather the derivative middoth, toladoth, which issue from them. In isolation, without communicating with “fathers” or “mothers,” they are unable to produce anything.
Man too is inserted into this process. He is …
” … built out of combinations of the letters” (chap. 3). “And this higher edifice of spirit [ruah] that directs him [also] directs the All, and thus the All is connected to the upper and the lower ones and is composed of the world, the year and the soul. . . . And the soul is the determining factor in the All” (ibid.).
Man, our text continues, is “the quintessence of all creatures, a great seal, in which the beginning and the end” of all creatures are enclosed.”
Gershom Scholem, Origins of the Kabbalah, p. 290.