Two Systems of Ten Sefirot
The sefirot are ten spheres or classes, as
it is stated in Sefer Yetzira, "Ten and not nine; ten and not eleven."
This is their order: keter (crown); chochma (wisdom); bina
(understanding); chesed (kindness); gevura (might); tiferet
(beauty); netzach (endurance); hod (splendor); yesod
(foundation); malchut (kingship).
In some schemes keter is omitted from the
order of the ten sefirot, as will be explained further on. These schemes
understand chochma to be the first of the ten and insert daat
(knowledge) as a sefira after bina.
 | | " As a crown is on top of the head...so keter is on top of all the sefirot..." | | |
Keter is the highest level or sphere of the
sefirot. The term itself denotes its significance: as a crown is on top of
the head and encompasses it, so keter is on top of all the sefirot
and encompasses them all.
The analogy is carried further: just as the crown
is not a part of the head or the body but distinct from it, so keter is
essentially distinct from the other sefirot. It is the first emanation,
and as such the "lowest level" as it were, of the Emanator Himself. That is why
keter is called "the most hidden of all hidden" ("temira dechol
temirin"), and is referred to as "naught" (" Ayin"). These terms
signify the total concealment of the rank of keter due to its supreme
sublimity.
Keter is so sublime and concealed that nothing
can be said or postulated of it. While the other sefirot are sometimes
represented by various letters of the alphabet, no letter can describe or
represent keter. (In the paradigm where the four letters of G-d's name
Havayah represent the ten sefirot, i.e. yud - chochma, hei
- bina, vav - the unit of the six middot from chesed to
yesod, hei - malchut, keter is represented by the "thorn" of
the yud, thus not by any letter but by a mere dot.)
That is why keter is sometimes excluded from
the scheme of the sefirot. It is too sublime to be included. It is a
category and class all in itself. In fact it is called the "intermediary"
between the Ein Sof and the sefirot, bridging the gap, as it were:
it is the "lowest level" of the Light of the Ein Sof and from it, and
through it, issue forth the successive divine emanations (thus being the very
root or soul of the sefirot). Keter represents the "lever" of
divine manifestations and, as such, is called "the Supreme Will" (" Ratzon
Ha'elyon") of G-d: not a particular will focused on some specific goal but
the original Divine Willingness (Ratzon) underlying the creative will. It
is the "Will of all wills", which precedes all powers or attributes (i.e., the
sefirot).
In the metaphorical terminology of the Kabbala and
Chasidut, chochma is called Abba and bina is called Imma.
Metaphorically speaking, the seed of Abba is implanted in the womb of
Imma, and there the rudimentary plant of the seed is developed, expanded,
externalized and informed. Daat is called "Ben" ("son"), i.e. the
offspring of this union of chochma and bina.
In daat the original idea and concept has
matured into corresponding dispositions. Therefore daat is the
all-inclusive essence of the middot, the emotive powers or attributes of
the lower sefirot. This is because the lower sefirot (from
chesed to malchut) express and reveal these dispositions originating
in the "intellect".
Thus the middot are called the children of
chochma and bina, or, alternatively, the six middot from
chesed to yesod as a unit is called "son" and malchut is
called "daughter".
It is in this context as "soul (essence) of the
middot" that daat is not counted as a separate sefira to
replace keter. For as a mere soul without its own independent vessel or
body it cannot be included as one of the ten principles of the sefirot
(see Etz Chaim 23:5, 8, 40:6).
| | " The Ari is a third opinion to the effect that keter is somewhere in between Or Ein Sof and the sefirot..." | | |
R. Moses Cordovero always counts keter as
part of the ten sefirot and excludes daat as a separate sefira
(see Pardes Rimonim 3:1 ff.n and Or Ne'erav 6:1, par. 5). In
the system of R. Isaac Luria, daat is usually counted as one of the
sefirot while keter is excluded (see Etz Chaim 23:1, 2, 5, 8;
25:6; 42:1).
Their difference in perspective evolves around the
interpretation of Zohar I: 31b, where the plain meaning appears to
support the opinion of R. Isaac Luria, though R. Moses Cordovero (see ibid., 2:3
ff.) interprets according to his opinion.
In fact this has long been a matter of dispute
among the earlier kabbalists. While all are agreed that keter exceedingly
excels the sefirot (chochma to malchut), some say that
keter is identical with the Ein Sof (rather with the Or Ein Sof)
and therefore to be excluded from the scheme of sefirot, while others
have it that keter, too, is an emanation and effect having a cause just
like the other sefirot and, hence, is to be counted among them (see the
discussion of these issues in Pardes Rimonim 3:1 ff., and Etz Chaim
42:1.)
The view of the Ari is a third opinion to the
effect that keter is somewhere in between Or Ein Sof and the
sefirot, part of both, and bridging or linking them. In his view, keter
is the "lowest" level of the Ein Sof as well as the very root or source
of the sefirot. This issue relates to the disputed issue whether the term
Ein Sof itself has reference to the actual Essence and Being of G-d as He
is in Himself or to G-d qua First Cause.
In the context of the aforesaid, R. Isaac Luria
adds that when speaking of the essential sefirot, keter is
included, but when speaking of their general aspects (the "external aspects" of
the sefirot) keter is omitted and daat is inserted instead
(see Etz Chaim 23:5,8; and the Baal HaTanya's Likutei Torah III:
49c; cf. ibid. II: 46c and V:8a). [Ed. note: the perspective in which
keter is omitted and daat is included can be understood as being from
the viewpoint after Shevirat haKelim.]
[Adapted from "Mystical Concepts In Chassidism: An
Introduction to Kabbalistic Concepts and Doctrines", available as a separate book (Kehot) or together with Likutei
Amarim - Tanya, Book IV.]
Visitor Comments: 1
shimon apisdorf, from United States, 2/28/2006
rabbi shochet,
we met year
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