כִּ֤י אֶ֥ת אֲשֶׁ֣ר יֶאֱהַ֣ב יְהוָ֣ה יוֹכִ֑יחַ וּ֝כְאָ֗ב אֶת־בֵּ֥ן יִרְצֶֽה׃
Sebab Yang Mahakekal menegur orang yang dikasihi-Nya, seperti seorang ayah yang berkenan kepada anaknya.
The Beginning of Wisdom
7. Chochmah too, is free of Judgment, influencing the world with great kindness including the unworthy, but, not to the same extent of Keter.
The quality of Binah is kindness as well, but to a lesser degree. This is because judgments begin to arise in Binah, [as mentioned in the blessing: “Who gives the rooster the understanding (Binah) to discern (Judgment) between day and night,”] – For sometimes, in order to prevent anarchy, HaShem-יהו"ה exercises judgment upon the world, so that evil, though a necessary component in creation for the purpose of choice, will not be left unchecked. This judgment, in truth, is a kindness to the world. Moreover, kindness may be the motivating factor of severity, as scripture states,9Proverbs 3:12. “For whom HaShem-יהו"ה loves, He corrects,” and,10Deuteronomy 8:5. “As a man chastens his son, so does HaShem-יהו"ה your God chasten you.”
The quality of Binah is kindness as well, but to a lesser degree. This is because judgments begin to arise in Binah, [as mentioned in the blessing: “Who gives the rooster the understanding (Binah) to discern (Judgment) between day and night,”] – For sometimes, in order to prevent anarchy, HaShem-יהו"ה exercises judgment upon the world, so that evil, though a necessary component in creation for the purpose of choice, will not be left unchecked. This judgment, in truth, is a kindness to the world. Moreover, kindness may be the motivating factor of severity, as scripture states,9Proverbs 3:12. “For whom HaShem-יהו"ה loves, He corrects,” and,10Deuteronomy 8:5. “As a man chastens his son, so does HaShem-יהו"ה your God chasten you.”
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.
Sha'arei Orah
Thus, if the Jewish people do not want to return in repentance to HaShem-יהו״ה, blessed is He, it becomes impossible for the judgment not be meted out, and this quality of HaShem-יהו"ה is pained about it. Nevertheless, even though this Court, which is called “righteousness-Tzedek-צדק,” metes out judgment and justice to the Jewish people, He judges them like a father who disciplines his son with mercy, as written,159Proverbs 3:12 “For HaShem-יהו״ה admonishes the one He loves, and like a father, He placates the child.”