THE RELATIONSHIP BETWEEN SOUL AND BODY IS LIKE THE RELATIONSHIP BETWEEN THE EN SOF AND THE SEFIROT

    In order to make the subject of the sefirot more real for us, let us use the relationship between body and soul as an example.₆ Our body is composed of many organs, each with its defined and unique task. The eye sees, the ear hears, and so forth. All the organs of the body are guided by the soul (that is, nefesh, ruach and neshama.) The soul is an actual, indivisible force which vitalizes and activates all the organs of the body. Although the soul is one force, when it activates the eyes, the result is vision, seeing, etc. When it activates the ears, the result is hearing, listening, etc. We can cite a further example: Electric current originating in one source operates an air conditioner producing cold air, while that same current operating a radiator results in warm air; although the electricity is the same, the tools operated by it are different.
    This is also the case with our body. The soul is a single spiritual force. Yet, when this force operates the eye, the result is vision, and so too with the other organs. Similarly, the force of the En Sof is a definite unity, absolute perfection, so that one cannot attribute anger or compassion to the Creator, Blessed be He, for that would violate unity. The sefirot, however, are the vessels through which the Creator acts. When the Creator, Blessed be He, wishes to act with lovingkindness He sends His “light-ratzon” through the sefira of chesed, and the result of this action is what we term lovingkindness.
    The sefirot are the Creator’s actions in that they receive within them the essence of the light of the En Sof, the essence of the Creator’s ratzon, and they act according to the characteristics and qualities which He has assigned to them.
    In order not to confuse the issue, let us restate that we are speaking of the spiritual roots of reality, its essence, and not material reality. Physical reality is a consequence of these roots (an ex nihilo hishtalshalut). But at this point we are dealing with the stage of the “thought of creation,” i.e., with the background of the very reality with which we are familiar.
    We will now elaborate further, defining the sefirot from additional perspectives as the totality of attributes of the Creator, Blessed be He, as the diffusion of holiness and highest glory, as a “model” for the coming into being of all reality, and as a Guiding Power for all the worlds.

THE SEFIROT AS THE TOTALITY OF ATTRIBUTES OF THE CREATOR₇

    The sefirot are the totality of attributes which we relate to the Creator, Blessed be He, on the basis of His actions. When we assign such characteristics as lovingkindness, strength, compassion, etc. to the Creator, we do not speak, God forbid, of His essence. This is because one cannot relate any attribute to the Creator, since in doing so we limit Him. If we state that the Creator is, in His essence, merciful, we deny Him the possibility of being cruel in His essence. However, when we say that the Creator, Blessed be He, is rich in lovingkindness, our meaning is that He acts through the sefirot and the result is lovingkindness. Sefirot are what we attribute to the Creator on the basis of His actions and not His essence.

THE SEFIROT AS DIFFUSION OF HOLINESS AND HIGHEST GLORY

    Up to now we have referred to the sefirot as the Creator’s powers and His ratzon to bring creations into existence and to vitalize them. In addition to the corporeal plane, the sefirot are the diffusion of holiness and highest glory. The sefirot grant worthy creations an abundance of spirituality and holiness so that they may serve their Creator and, through that service, ascend in spirituality, reaching total devotion to God. The Creator, Blessed be He, is the source of holiness, purity, and perfection, and from Him illuminations which, are the substance of the En Sof flow to His creations. Each creature has the vessels to receive these illuminations of holiness. Through His good deeds each one brings (in kabbalistic language mamshich — “draws to himself”) holiness and purity to himself and enjoys the glory of the Divine Presence. The diffusion of holiness and highest glory is accomplished through the sefirot. Sefirot may be considered channels of spiritual abundance which are connected to created beings.

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