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From the ten sefirot the soul derives its corresponding
ten soul-powers, all of which have names identical to the sefirot. The
soul is expressed and manifested through its powers, of which there are two
general categories -- the transcendent or encompassing powers, and the
particular, or immanent powers (corresponding to the transcendent keter
and the remaining immanent sefirot, respectively). The transcendent or
super-conscious powers of the soul are called delight (oneg) and will (ratzon),
corresponding to the inner and outer dimensions of keter mentioned above.
The particular or immanent powers are subdivided into intellect
and emotions. The three intellectual powers are chochma, wisdom or
creative intellect; bina, understanding or developmental intellect; and
daat, which is knowledge or conclusive, synthesizing intellect.  | | " ...immanent powers are subdivided into intellect and emotions" | | |
Chochma
Chochma is the creative and generally unpredictable power of
the soul which is manifested in spontaneous insights or inspiration -- an
intuitive flash of intellectual illumination which has not yet been processed or
developed by the understanding power of bina.
The creative power which illuminates chochma derives from
the concealed level of keter -- "and chochma emerges from
nothingness" (Job 28:12), that is, from the hidden keter. The reason that
chochma is able to act as a receptacle for the flash of divine revelation
is that in its inner essence is also "nothingness". That is, the inner essence
of chochma is self-nullification (bitul).
This is why the Zohar characterizes the nature of
chochma by one of the permutations of the word chochma itself --
koach ma -- the "potential to be 'what' (i.e. undefined and therefore
boundless)". In this state of bitul, a person will not experience his own
being as an independent creation. Rather, his consciousness is focused on G-d's
omnipresence.
Bina
Bina, usually translated as "understanding", is the
cognitive faculty that develops and articulates the seminal energy of chochma
so that the latter becomes known, in a detailed conceptual way, through bina.
Bina is also the inductive and deductive faculty of understanding (or
deducing) one thing from another, thus expanding the point of chochma
into a multi-dimensional conceptual system. The Zohar therefore
symbolizes chochma and bina and their relationship as "the
supernal point (chochma) within its palace (bina)" (Zohar
1, 6A). However, bina is not merely an adjunct to chochma, it
involves as well the ability to intuit a more inclusive reality that than
encoded within chochma itself.
Bina is also the ability to explain the concept to another
person, thus "reproducing" it. In this sense bina is referred to as "the
mother of children" (Psalms 113:9). | | " Daat is the ability to integrate and harmonize diametrically opposed views" | | |
Daat
Daat (knowledge) is the third faculty of the intellect. It
is the ability to integrate and harmonize diametrically opposed views or states
of being. As mentioned above, when keter is counted, daat is not,
and vice versa. In terms of the soul powers, daat in fact plays a dual
role: On the one hand, daat is the power which binds together the powers
of chochma and bina. In this capacity it is called daat elyon
(higher daat), which generally remains in a state of concealment. As such
it is identified with keter. On the other hand, daat serves as the
bridge between the opposing domains of the intellect and the emotional
attributes of the soul. In this capacity it is called daat tachton (lower
daat). Daat is not merely another stage of intellect; it enables
one to convert understanding into the vitality and inspiration of the emotions
and actions. In this sense, the Zohar, refers to daat as "the key
to the six [emotions]" (Zohar 3, 22a).
A person who possesses daat will therefore exhibit
rational, mature behavior, whereas one who lacks daat is emotionally immature
and will probably be plagued by inner emotional conflict.
Chesed
Chesed (love, kindness) is the first emotional attribute of
the soul. Its motivating force is love and benevolence. Chesed is also
sometimes called gedula (largesse), for it nurtures the other attributes
of the soul into full development and maturity. The Zohar therefore
refers to it as "the first day [i.e. the first attribute] which accompanies all
the other days [of Creation]" (Zohar 1, 46a).
Of the three Patriarchs, Abraham embodied the quality of
chesed, as the verse states, "Give....chesed to Abraham" (Micah 7:20).
He is also referred to as "Abraham, My loving one" (Isaiah 41:8)
Gevura
Gevura (fortitude, restrictive power), associated with the
force of din (severe divine judgment) restricts the benevolent
expansiveness of chesed. As a soul-power it represents the emotional
attribute of awe or fear. Whereas chesed dictates that one give
generously and unconditionally, without concern for the intended recipient's
worthiness to receive, gevura argues against doing so, for fear that the
recipient is not worthy, or will misuse what he has been given. Accordingly,
every opportunity to shower goodness upon someone is assessed in terms of the
recipient's merit.
On the other hand, gevura is just as influential in
motivating one courageously to uphold another's rights to the rewards which are
legitimately his, even in the face of stiff opposition. Should divine justice
dictate that someone be extended a particular benefit, the fear of Heaven impels
one to do everything within one's power to facilitate it. Since gevura is
concerned with maintaining proper measure and proportion within Creation, it
works to defend the boundaries of the law, be they to one's advantage or
disadvantage, requiring courage or trepidation.
As complimentary forces, chesed and gevura
actually work together, establishing the rigorous standard of merit that endows
subsequent overtures of chesed with genuine value and meaning for the
recipient.
Gevura corresponds to the Patriarch Isaac, as in the verse
"The One whom Isaac fears...." (Gen. 31:42, 53).
Tiferet
Tiferet (compassion) is the attribute of the soul which
blends and harmonizes the- | | " Tiferet corresponds to the Patriarch Jacob" | | |
two polar opposites of chesed and gevura.
Tiferet is also referred to as the attribute of truth, for it depends to
some extent on the merit of the recipient. Nevertheless, ideally, tiferet
tends towards chesed, and is therefore known as rachamim (mercy).
Tiferet corresponds to the Patriarch Jacob.
Netzach
Netzach has many meanings, referring to different aspects in the
soul. It implies "victory" (nitzachon), "eternity" (nitzchiyut)
and "orchestration" (nitzuach). Common to all these ideas is a sense of
the initiative and persistence necessary in order to overcome the resistance to bringing thought and feeling into
positive action. "Victory" assumes initiative; "eternity" implies persistence;
and "orchestration" indicates a creative plan that deploys the other qualities
in an intelligent way.
The quality of netzach in the soul is dependent upon the
degree of confidence one has that he is doing what G-d wants of him.
Hod
Hod (surrender, acknowledgment) is the complementary
soul-power to netzach. Whereas netzach thrusts forward, overcoming
the barriers between the outflow of benevolence (from chesed) and the
intended recipient; hod (a quality derived from gevura) ensures
that the person's success is predicated on his acknowledging the divine source
of his power and might. Hod therefore represents sincerity and innocence.
The Zohar refers to this complementary relationship as "two halves of one body,
like twins" (Zohar 3, 236a). | | " Yesod combines all into a single creative act binding the giver and the recipient " | | |
Yesod
Yesod is the quality which combines all the qualities which
precede it into a single creative act binding the giver and the recipient into a
single unit. In technical terms, yesod binds the higher sefirot to
malchut, or heaven to earth. In the soul this represents a person's
ability to bind himself to G-d's will and thus bring about the implementation of
G-d's plan for Creation. Yesod also represents the tzadik (saintly
person), regarding whom it is said: "The tzadik is the foundation (yesod)
of the world" (Proverbs 10:25), for it is he who dedicates himself to fulfilling
G-d's will and actualizing His plan for Creation. | | " Malchut... receiving upon oneself the yoke of G-d's sovereignty" | | |
Malchut
In terms of the powers of the soul, malchut represents
receiving upon oneself the yoke of G-d's sovereignty, and acting in accordance
with it, as a slave towards his master. Malchut thus experiences itself
as a state of lowliness, for it possesses nothing of its own; it is aware that
it receives all of its qualities from the other powers of the soul. At the same
time, malchut also represents royalty and sovereignty. Only when a king
humbly takes upon himself the yoke of Heaven, is he able to find the strength
and wisdom to rule properly.
When man does good, his soul disseminates G-d's abundant
goodness and reveals His greatness. Through man's good deeds, certain sefirot
prevail. For instance, if a person displays compassion towards others, he causes
tiferet to prevail. Thus, for example, Abraham represents kindness and
love, which derive from the sefira of chesed, as explained above,
for his deeds were concentrated in this direction.
From the "Fiftieth Gate" edition of the Zohar,
Introduction
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