Elements of the Sefirot

As we continue counting the Omer in these weeks between Pesach and Shavuot, it is worth exploring another facet of the mystical Sefirot: their elements. It is well-known that the Sefirah of Chessed, “kindness”, is associated with water. Chessed represents positivity, generosity, and largesse (it is also called Gedulah). Chessed is flowing and life-giving, like water. On the other side, the Sefirah of Gevurah, “strength”, is always associated with fire. Gevurah represents restraint and severity. It is also commonly called Din, “judgement” and punishment. The burning flames are an appropriate metaphor and symbol.

Balancing the first two Sefirot is the third, Tiferet, literally “beauty”, harmony, or symmetry. Tiferet is the golden middle path. It is all about balance, and that’s where real truth is found, so it is also called Emet. Tiferet corresponds to the next major element, air. The ancient mystical text Sefer Yetzirah (3:3) states that “air balances fire and water” (והאויר מכריע בין האש ובין המים). It is hinting to a great secret of chemistry that no one could have known back then. Water is H2O, composed of the two gases hydrogen and oxygen. Most of the molecular weight of water (about 89%) is oxygen, which makes up about 20% of our air. Fire, meanwhile, requires oxygen to burn, and typically produces H2O as a product in the smoke and steam that emerge into the air. So, air does play a key role in both water and fire, balancing the two opposing forces.

Beneath Tiferet on the tree of Sefirot is Yesod, “foundation”, also referred to as Tzadik to represent true “righteousness”, and being the realm of intimacy and sexual purity. Yesod is “grounded-ness”, too, and fittingly parallels the element of earth. Sometimes, one will find that the Sefirah beneath Yesod, the “feminine” Malkhut, is called “earth” as well. Malkhut is literally “kingdom”, and is sometimes referred to as Shiflut, “lowliness” or humility, which is intrinsically tied to kingship or leadership. The difference elementally is that Yesod is afar, the actual dust of the earth, while Malkhut is aretz, the Earth itself, and its landmasses. The landmasses contain all the elements, including bodies of water and the atmosphere above, as well as the molten lava beneath the crust. It is like Malkhut, which sits at the bottom of the Sefirot and is seen as the receptacle that collects from all of the above.

In Western philosophy, there is a fifth element, the most subtle and sublime, called ether or quintessence. One could parallel Malkhut (commonly associated with the Shekhinah, the “divine presence”) with the ether as well. On the other side of the world, Eastern philosophy has the elements wood and metal instead of earth and ether. Scientifically, the Earth is full of metal. Aluminum is the most abundant metal in the crust, followed by iron, calcium, and sodium. And beneath the crust is mostly iron and nickel. One can integrate the Eastern system by paralleling earth-like wood with Yesod, and metal with Malkhut.

Indeed, we find that the tzadik (Yesod) is often described as a tree that has deep roots and foundations, as in Psalm 92:13-14 or Avot 3:17. And a kingdom (Malkhut) requires abundant metal both to build itself up and assert its rule. In fact, we find detailed lists of all the metals that the kings of Israel amassed, and even the metals that David specifically left for Solomon (I Chronicles 29:1-2), and in order to build the Temple, including “5,000 talents of gold, 10,000 darics, 10,000 talents of silver, 18,000 talents of copper, 100,000 talents of iron.” (I Chronicles 29:7, for the significance of this, see the class on ‘Torah Chemistry’.) Keep in mind, too, that Malkhut represents the “vessel” or “receptacle”, which we typically make from metals.

Electromagnetism

So where does that put the remaining two “twin” Sefirot of Netzach and Hod? One is unlikely to find ancient texts that parallel these mysterious Sefirot to any elements. However, a careful reading of the available texts can point to the hidden answer. (I have discussed it briefly in the past, in ‘Secrets of the Menorah Psalm’ in Garments of Light, Volume One, and more fully last year in the class on ‘Kabbalah of the Omer’.) There are two more “twin” forces in nature that can be grouped together with the primordial elements: electricity and light. Both are part of the electromagnetic spectrum, and their energies travel nearly 300,000 kilometres per second. Netzach and Hod are considered the roots of prophecy, so it is fitting to parallel them to electricity and light, through which we see and receive visions. Our eyes pick up light photons and convert them to electrical signals sent to the brain for processing.

More specifically, Netzach means “eternity” or “victory”, and represents perseverance, diligence, and faith. It lies under Chessed (which is water), and is an extension of it. Interestingly, today the vast majority of our electricity is generated using water at some point in the process, either in hydro plants and hydroelectric dams where flowing water directly spins a turbine; or in coal, oil, gas, and nuclear power plants that boil water into steam to spin a turbine. Fuel cells, meanwhile, combine hydrogen and oxygen to generate electricity, and water comes out as the byproduct. There is an intrinsic link between water and electricity, just as there is between Chessed and Netzach. Furthermore, Netzach represents the ascent towards the Eternal One, and electrical chashmal energy is precisely what God’s “Chariots” are described as using to ascend to the Heavens and traverse the cosmos (as explored in the past here).

On the other side, Hod means “glory” and “gratitude”, and is also referred to as majesty, grace, and acknowledgement. A person with good Hod energy is said to exude a light and a glow. The splendour of Hod is also associated with the Torah’s deeper mysteries, secrets of light. There is a beautiful gematria here where the word for “secret” (רז) has a value of 207, equal to the word for “light” (אור)! And this is why the holiday that celebrates Jewish mysticism and the hidden light of the Torah, Lag b’Omer, is specifically on the 33rd day of the Omer, the Sefirah of which is Hod sh’b’Hod—splendour of splendour, light within light. We kindle bonfires to bring out more light into the world. Hod lies under Gevurah and is an extension of it (like Netzach and Chessed), so fittingly the light of Hod emerges out of the fires of Gevurah.

We can think of these elements as we focus on personal development during the Sefirat haOmer period. A Chessed person is kind and flowing. A Gevurah person is tough and stoic. A Tiferet person is spirited, creative, and social. A Netzach person is “electric”, diligent, and ambitious. A Hod person is “magnetic”, graceful and charming, with a warm glow. A Yesod person is righteous and grounded. A Malkhut person is humble, ethereal, and regal. With these elements and qualities in mind, we can hopefully make our Sefirat haOmer more meaningful. To summarize:

Happy Yom ha’Atzmaut!

Learning Resources for Yom ha’Atzmaut:
The Kabbalah of Yom ha’Atzmaut
Hidden History of Zionism (Video)
Spiritual Tools for Israel’s Military Might
The Four Holy Cities (Video)
Zionism Before Zionism

Judaism vs. Zoroastrianism

Did ancient Zoroastrianism inspire Judaism, or vice versa? What are the similarities and differences between the two great faiths? And what does it all have to do with the current war in Iran and the Straits of Hormuz, named after the god of the Zoroastrians? Find out in this eye-opening class, in which we also explore the origins of the two chief demons in the universe, the true nature of hell, and parallels between Abraham and Zarathustra.

Edom & the Return of the Pig

This week’s parasha, Shemini, describes the laws of kosher animals. The Torah specifically lists four exceptions of mammals that are not kosher: the gamal, camel; the shafan, commonly translated as “hyrax”; the arnevet, a “hare” of some sort; and the hazir, pig. The Midrash (Vayikra Rabbah 13:5) parallels these four animals to the four kingdoms that oppressed Israel:

“The camel,” this is Babylon, “because it brings up the cud” [Leviticus 11:4]—because it drew [another oppressive] kingdom after it. “And the hyrax,” this is Media, “because it brings up the cud”—as it drew a kingdom after it. “The hare,” this is Greece, “because it brings up the cud”—as it drew a kingdom after it. “And the pig,” this is Edom, “but it does not chew its cud”—because it does not draw a kingdom after it. Why is it called a pig [hazir]? It is because it will return [mahazeret] the crown to its owner. That is what is written: “Saviours will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be God’s.” (Ovadiah 1:21)

The Midrash explains that three of the animals swallow their food but then regurgitate it, symbolic of the kingdoms that “swallowed” up Israel for a short period of time and then “regurgitated” it, to be followed by another oppressive kingdom. The pig, meanwhile, does not regurgitate its food, symbolic of Edom which swallowed up Israel and will maintain dominance until the End of Days, when it will actually play a key role in the restoration of Israel. (Recall that Edom refers to the people that emerged out of Esau—the elder twin of Jacob—called “Edom” both due to selling his birthright in exchange for a red stew, and because he was born red-haired, admoni.)

A closely related teaching of our Sages is that the hazir is thus called because Hashem will hahziro l’Israel, “return it to Israel” in the future (שעתיד הקב״ה להחזירו לישראל). There are several ways to understand this. Some go directly with the pshat and suggest that the pig will literally become kosher for consumption in future Mashiach times. There were those who argued that there will be a change in the nature of the pig, and it will become a ruminant species like the cow. Thus, it will have the two signs necessary for a kosher land animal and hence become kosher (see, for instance, the Ramad Valle’s Sefer haLikutim on Melechet haBirur). In the past, I’ve proposed that it could be referring to synthetic or lab-grown pork instead, which is now possible to produce (see ‘Pig Gelatin & Synthetic Pork: Kosher?’ in Volume Two of Garments of Light).

Another way to understand it is simply in reference to the above Midrash of the hazir being Edom. It’s not literally talking about pork becoming kosher (that’s really hard to imagine!) but rather that Hashem will “return” the hazir of Edom to Israel; ie. there will be a future reconciliation between the brothers Jacob and Esau. After all, Jacob promised Esau that he will come to live with him at Mt. Seir—but never did! (Genesis 33:14) Rashi comments “But when will he go? In the days of Mashiach, as it is said ‘And saviours shall go up on Mount Zion to judge the mount of Esau.’” A day will come in the future when Jacob and Esau will finally live in peace together. In fact, the Ba’al haTurim (Rabbi Yakov ben Asher, c. 1269-1343) points out that the gematria of “Esau” (עשו) is 376, equal to “peace” (שלום)!

The Edomite Pig

Why is Edom symbolized by a pig? Continue reading →