וְהַנִּשְׁאָרִ֖ים יִשְׁמְע֣וּ וְיִרָ֑אוּ וְלֹֽא־יֹסִ֨פוּ לַעֲשׂ֜וֹת ע֗וֹד כַּדָּבָ֥ר הָרָ֛ע הַזֶּ֖ה בְּקִרְבֶּֽךָ׃
Les autres l’apprendront et seront intimidés, et l’on n’osera plus commettre une aussi mauvaise action chez toi.
The Beginning of Wisdom
108. When reference is made to a “radiance” (הארה) of a particular light (Ohr-אור), this refers to a limited revelation of that Sefirah.
108B. The Sefirot chain down one from the other in a descending order. This is called “Chaining down” (Hishtalshelut-השתלשלות). Keter gives rise to Chochmah, which gives rise to Binah etc., until Malchut; the one conduct necessitating the next. Through the contemplation of this process one can attain a deeper understanding of HaShem’s-יהו"ה conduct toward the world. For example, though Gevurah is the conduct of judgment and punishment, we know that it arises from Chesed. It, therefore, is ultimately an act of kindness rather than a desire for vengeance on the part of HaShem-יהו"ה, blessed is He. It’s true purpose is to deter mankind from sin, as Scripture states,120Ecclesiastes 3:14 “God does it that people may fear Him” and121Deuteronomy 19:20 “So that those who remain will hear of it and fear.” Furthermore, the individual experiencing the affliction also benefits, as stated,122Job 5:17 “Happy is the man afflicted of God.” Also,123Proverbs 3:12 “For HaShem-יהו"ה rebukes those He loves,”124The suffering of the righteous is an atonement for the individual himself as well as the entire generation. and125Deuteronomy 8:5 “As a man chastises his son” etc. But since the world cannot withstand absolute judgment, the intermediate conduct of mercy (Tiferet) arises. This principle126Klach Pitchei Chochmah, Petach 10, 72, 73. applies to all the Sefirot, which chain down one from the other127Choker U’Mekubal, towards the end of chapter 4. in a similar fashion.128Kinat HaShen Tzvaot, p.88 of Friedlander edition.
108B. The Sefirot chain down one from the other in a descending order. This is called “Chaining down” (Hishtalshelut-השתלשלות). Keter gives rise to Chochmah, which gives rise to Binah etc., until Malchut; the one conduct necessitating the next. Through the contemplation of this process one can attain a deeper understanding of HaShem’s-יהו"ה conduct toward the world. For example, though Gevurah is the conduct of judgment and punishment, we know that it arises from Chesed. It, therefore, is ultimately an act of kindness rather than a desire for vengeance on the part of HaShem-יהו"ה, blessed is He. It’s true purpose is to deter mankind from sin, as Scripture states,120Ecclesiastes 3:14 “God does it that people may fear Him” and121Deuteronomy 19:20 “So that those who remain will hear of it and fear.” Furthermore, the individual experiencing the affliction also benefits, as stated,122Job 5:17 “Happy is the man afflicted of God.” Also,123Proverbs 3:12 “For HaShem-יהו"ה rebukes those He loves,”124The suffering of the righteous is an atonement for the individual himself as well as the entire generation. and125Deuteronomy 8:5 “As a man chastises his son” etc. But since the world cannot withstand absolute judgment, the intermediate conduct of mercy (Tiferet) arises. This principle126Klach Pitchei Chochmah, Petach 10, 72, 73. applies to all the Sefirot, which chain down one from the other127Choker U’Mekubal, towards the end of chapter 4. in a similar fashion.128Kinat HaShen Tzvaot, p.88 of Friedlander edition.