An Introduction to the Tree of Life and the Sefiort
Mivkhan Paper A3 in class B - Chokmah Gilah - Reproduced with permission
The Tree of Life (Hebrew: Etz Chiyam) is one of the central glyphs or symbols of the Kabbalah. The image consists of 10 circles connected by 22 lines. The circles are called sefirot (singular: sefira), a Hebrew word with the connotations of a book or text, numbers and communication or telling. The lines are called netivot, which means “path” but has the connotation of a personal route. See the diagram below:
The sefirot are numbered from one to ten and are each given a different name or title. Many of the sefirot are given several names, in the chart below the most common title for each sefira. Alternative titles will be given in the appendix. (“ch” is pronounced as a hard gutteral, “kh” is pronounced as a soft gutteral. There is one hard gutteral “ch” sounding letter in Hebrew and two soft “kh” sounding letters; chet, kaf and kof, respectively.)
Titles of the Sefirot
Number - Title - Pronunciation - Meaning
1 - Keter - KEH-ter - Crown
2 - Chokmah - chokh-MAH - Wisdom
3 - Binah - bee-NAH - Understanding, Intuition
4 - Chesed - CHE-sed - Loving Kindness
5 - Gevurah - ge-voo-RAH - Power, Might
6 - Tiferet - tif-EH-ret - Beauty
7 - Netzach - NEH-tzach - Eternity, Majesty
8 - Hod - HOHD - Splendor
9 - Yesod - yeh-SOHD - Foundation
10 - Malkhut - mal-KHOOT - Kingdom
The Ten Sefirot
The sefirot are the ten emanations of the Divine in creation. Each sefira is the embodiment of certain aspects of the divine, as they are knowable to the created, i.e. us. What follows is a short and by no means complete description of each of the sefirot. A summery will be given in an appendix.
1. Keter - Crown
Keter is the first divine emanation and the Crown of the Tree of Life. Often, from the point of view of humanity, Keter is what is thought of as God. This point of view, however, is not correct; none of the sefirot are God but merely aspects, emanations, of the Divine. Instead, Keter should be thought of as being more along the lines of god-head than actually being God. Keter is completely unknowable and is the source of all things.
The Divine Name associated with Keter is Eheieh (Eh-HAY-yay), which is Hebrew for “I Am.” This Name is derived from Exodus 3:14:
In some Kabbalistic texts the Name for Keter is elaborated as Eheieh Ashair Eheieh, which is “I Am Who I Am.” Also, Keter has also been given a secondary Name; El Elyon (El El-ee-on), which means “Supreme,” “Highest,” or “Upper” God. This Name denotes the highest levels of divine mercy and love, untainted with any measure of severity. The archangel of this sefira is Metattron, a received name possibly meaning “near Thy throne.” Its choir of angels the Chayot or “Living Creatures”.
2. Chokmah - Wisdom
Chokmah is the second emanation, Keter’s first emanation in the act of creation. The word “chokmah” is Hebrew for wisdom. Where Keter is the Divine Source of everything that is, was and will be, Chokmah is the Divine Will. It is here that the Divine Plan is set and directions are given to the rest of creation. Like Keter, Chokmah is unknowable. However, unlike Keter, one can gain an indirect knowledge of the Will of Chokmah through the medium of Binah.
The Divine Name of Chokmah is Yah which simply means “God” in Hebrew. The archangel of this sefira is Raziel, the “Secret of God,” the Ophanim or “Wheels” is its choir of angels.
3. Binah - Understanding, Intuition
Binah is the third emanation, Keter’s second. However Binah is considered to have come into existence at the same time as Chokmah and is co-equal to it. “Binah” means “understanding” or “intuition” in Hebrew. Binah is the source of divine blessing and inspiration on the Tree of Life. This blessing is called “Everflow” or sheaf in some Kabbalistic texts, and comes from the realms of mercy which is Binah. It is also Binah that takes the divine plan from Chokmah and breaks it down and rebuilds it, removing what will not work within creation as it currently exists and adding what is necessary to fulfill the overall plan; it is the essence of refinement.
Binah’s Divine Name is different from the other sefirot. While it is written down as Havayah, YHVH, when it is spoken the Name Elohim (el-oh-HEEM) is said. For clarity the Name of this sefira will be rendered as YHVH (Elohim) when written in English. The archangel of this sefira is called Tzafkhiel, the “Contemplation of God.” The choir of angels associated here are the Erelim or “Thrones.”
Elohim is something of an unusual Name. It is composed of the Name Eloah, a feminine singular word meaning, essentially, “goddess”, and the ending “im” is a masculine plural, thus giving the connotation of “goddesses/gods” or sometimes “deities” or “gods”. Biblically the word Elohim is used to refer to God, foreign gods and human judges. Both the Names YHVH and Elohim will appear as parts of the divine Names of other sefirot.
These three sefirot are sometimes called the Supernal Triad and make up the first of the three sefirotic triads on the Tree of Life. They exist above the Veil of the Knowledge.
4. Chesed - Loving Kindness
The fourth sefira is Chesed which means “loving kindness,” sometimes rendered as “mercy” or “charity.” One of Chesed’s main functions is to stay the hand of severity when humanity transgresses, allowing time for the transgression to be corrected. Chesed can be said to be the source of compassion below the supernals and expansion and has a great deal to do with the directing of the Everflow of Binah. Chesed has this power even over the judgments that are found within Gevurah, the fifth sefira, which it can rescind. However, the charity of Chesed should not only be from the Divine. From a traditional Kabbalistic perspective, it is humanity’s ability to give which enables it to be like the Divine.
El is the Divine Name of Chesed and means “God”. It has its roots in Ugaritic religion. The archangel of this sefira is Tzadkhiel or the “Righteousness of God,” its choir of angels is known as the Chashmalim or “Shining Ones.”
5. Gevurah - Power, Might
Gevurah, the fifth sefira, has the meaning of “power” and “might” and sometimes “severity” or “strength”. One of the main images of Gevurah is the Heavenly Court which sits in judgment over creation. This judgment is completely neutral and accurate and is carried out by the angelic hosts of Netzach and Hod. Gevurah can at times be thought of as a court of sentencing after the verdict of guilty or innocent has been given.
Another attribute of Gevurah is that of restriction, which is opposite to Chesed charitable nature. It is through this attribute that Gevurah is said to have created the Earth, which was done through a process of holding back and separation; the light from the darkness, morning and evening, the firmament above from the firmament below, etc.
The Divine Name of Gevurah is Elohim (el-oh-HEEM). Unlike the Name of Binah, the Elohim of Gevurah is written in Hebrew as Elohim. The mighty angel of this sefira is Samael, the “Poison of God,” who challenges the righteous before the eyes of God. The choir of angels associated with Gevurah are the Seraphim or “Fiery Serpents.”
6. Tiferet - Beauty
Tiferet, the sixth sefira, is perhaps one of the most important sefirot on the Tree from the perspective of the magician performing the Great Work, as it is here that the Work is accomplished. “Tiferet” means “beauty” in Hebrew but can also mean “splendor” or “glory”. Tiferet is the place of balance and justice, an idea which should be kept separate from that of judgment. Where Gevurah judges everything according to its merit, Tiferet makes sure that justice is carried out correctly.
Tiferet has a special place on the Tree of Life; it is the center most of the sefirot and is directly connected to all of the sefirot except Malkhut. It is this central character of Tiferet that makes it so very important, as it receives influences from all of the sefirot and distributes Divine Justice throughout creation. Tiferet is the place of the Lower Genius or Higher Self and the so-called “Holy Guardian Angel” of modern Hermeticism.
YHVH, Havayah or the "Tetragrammaton" (Gk: Four-Lettered Name), is the Divine Name of Tiferet. The actual pronunciation of this great Name has been lost to us. When invoked in ritual we thus pronounce it by the names of its individual letters: Yode Hey Vawv Hey. This Name will be discussed in detail in the grade of Talmid. The archangel of Tiferet is Mikhael, “Who is like God,” its choir the Melekhim, the “Kings” or “Messengers.”
These three sefirot are referred to as the Mental Triad on the Tree of Life. These sefirot are above the Veil of the Temple.
7. Netzach - Eternity, Majesty
“Eternity” and “majesty” are the meanings of the name of the seventh sefira Netzach. One of Netzach’s primary function, which is shares equally with the next sefira Hod, is that of vision and prophecy. From the magician’s point of view this refers to divination, skrying, and similar arts.
Netzach also has the functions of protection and construction. This function is drawn through Chesed, which is directly above, and its ability to overturn the restriction of Gevurah. This function is related to the Divine Name of Netzach, YHVH Tzvaot (yod hay vav hay TZVAY-oat). This Name means “God of Armies.” Netzach’s archangel is Hanael, which means “Glory” or “Grace of God,” but also “He who sees God.” The choir of angels associated with Netzach are the Elohim, a term that has been discussed above.
8. Hod - Splendor
The eighth sefira is Hod, which means “splendor”. Like Netzach, Hod has the function of transmitting visions and prophecy. Hod also has the function delivering punishment through the withholding of protection. This attribute comes through Gevurah directly above it. Also associated with this sefira is the concept of act of perfection, carried on from the refinement of Binah. This function is related to Hod’s Divine Name Elohim Tzvaot (el-oh-HEEM TZVAY-oat). This Name means “Gods of Hosts.” The great angel of Hod is Kamael or “He who sees God,” the names Hanael and Kamael being derived from the same root. Hod’s choir of angels are the Beni Elohim or “Sons of God.”
9. Yesod - Foundation
Yesod, the ninth sefira, means “foundation”. Yesod represents the realm of forms, images and dreams, it filters the energies of all of the sefirot and forms them into the foundation of what becomes physical reality in Malkhut. It is also through the astral plane that the visions and prophecy of Netzach and Hod are transmitted and given form.
The God Name of Yesod is El Shaddai (el sha-DIE). El Shaddai is usually rendered “Living God” or “Mighty God”. However this translation is unwarranted and a closer translation would be “Breast” or “Mountain of God;” both the words for a woman’s breasts and for mountains share the same root as Shaddai. El Shaddai is the life giver because through Yesod physical creation can occur. The great angel of this sefira is Gavriel, the “Might of God,” its choir the Keruvim or “Strong Ones.”
These three sefirot form the final sefirotic triad on the Tree of Life, which may be called the Triad of the Dark Mirror. They exist above the Veil of Manifestation.
10. Malkhut - Kingdom
The tenth and final sefira is the “kingdom”, Malkhut. Malkhut is the place of manifestation; where creation ultimately takes place, and is still taking place. Malkhut contains not only the dense physical manifestation of matter but also an energetic level of physical manifestation called the etheric plane.
The Divine Name of Malkhut is Adonai (ah-dough-NIE). Adonai means “Lord”, and it is this Lord who rules over the Kingdom of Malkhut. Another name associated with Malkhut is that of the Shekhinah or “Divine Indwelling,” though this is not properly considered to be a divine name. The choir of Malkhut consist of the Ishim or the “Purified Souls.” The archangel of this sefira is Metattron, who here serves as the “outer garment” of the Shekhinah. To differentiate the Metattron below from the Metattron above, their Hebrew names are sometimes written differently, with one of the letter tet’s being left out of the second name.
The Sefirot and the Three Pillars
Besides being divided into sections up and down the Tree of Life is also divided into three sections left, right and center. These three divisions are often depicted as pillars, one of gold, one of silver and one of bronze.
1. The Pillar of Mercy
The Pillar of Mercy is on the right hand side of the Tree of Life and consists of the sefirot Chokmah, Chesed and Netzach. This pillar is symbolically silver, representative of the giving nature of mercy. It is called Boaz, meaning “In it is strength,” one of the two main pillars of King Solomon’s temple.
2. The Pillar of Severity
The Pillar of Severity is on the left hand side of the Tree of Life and consists of the sefirot Binah, Gevurah and Hod. This pillar is symbolically colored gold, representative of the restrictive nature of severity. It is called Yachin, “He shall establish,” one of the two main pillars of King Solomon’s temple.
3. The Pillar of Mildness
The Pillar of Mildness, or the Middle Pillar, is in between the Pillars of Mercy and Severity, and consists of the balancing sefirot Keter, Tiferet, Yesod and Malkhut. This pillar is symbolically colored bronze or brass, resting in between gold and silver. Unlike the other pillars the Middle Pillar is not given a name from Solomon’s temple. However the Pillar of Mildness does play an extremely important role in the magical work that you will be undertaking.
Many hermetic magical traditions turn the magician around to back into the Tree of Life when applying it to the human body. This is a modern and unnecessary extra step in magical practice. Traditional kabbalistic sources make it clear that the right side of the Tree is the side of mercy and the left side is that of severity. Thus, instead of symbolically turning around and backing into the Tree we step directly onto the Tree of Life so as to better match the body of Adam Kodmon, the Sacred Human.
The Sefirot and the 10 Depths
The Sefer Yetzirah (chapter 1:5) lists 10 depths or directions. Six of these are the six directions in space, which ultimately defines 3 dimensional space. The remaining 4 directions define the dimensions of time and spirit or soul. The list below gives each sefira with the depth it is associated with. There are many versions of this list.
Depth - Sefira
Beginning - Chokmah
End - Binah
Good - Keter
Evil - Malkhut
Up - Netzach
Down - Hod
East - Tiferet
West - Yesod
South - Chesed
North - Gevurah
The 22 Netivot
The netivot or "paths", somtimes called tzinorot, "channels" are represented on the image of the Tree of Life by the 22 lines or path connecting the spheres of the sefirot. The sefirot represent the 10 eternal principles of reality but the netivot represent the changing energies of the 22 letters of the Hebrew Alef-Bet. These letters are discussed in paper A2, Mothers, Doubles, and Simples – Divisions in the Hebrew Alef-Bet. Besides the Hebrew letters the netivot also have attributed to them the 22 cards of the tarot. Together with the sefirot, these 10 spheres and 22 lines are referred to as the 32 Paths of Wisdom.
Appendix
Sefirot, Divine Names and Keywords
Sefira - Divine Names - Keywords
Keter - Eheieh - Source
Chokmah - Yah - Will, Plan
Binah - YHVH (Elohim) - Blessing, Inspiration, Refinement
Chesed - El - Compassion, Expansion
Gevurah - Elohim - Judgment, Restriction
Tiferet - YHVH - Balance
Netzach - YHVH Tzvaot - Prophecy, Protection, Construction
Hod - Elohim Tzvaot - Visions, Punishment, Perfection
Yesod - El Shaddai - Forms
Malkhut - Adonai - Manifestation
Some Alternate Titles of the Sefirot
Sefira - Alternate Names - Meaning
Keter - Elyon, Ain - Highest, Not
Chokmah - Ratzon, Mi - Will, Who
Binah - Mah - What
Chesed - Gedulah – Greatness
Gevurah - Din, Pachad - Judgment, Terror
Tiferet - Rachamim, Emet - Piety, Truth
Netzach - -
Hod - -
Yesod - Tzedek - Righteous One
Malkhut - Shekinah - Divine Presence
