Kabbalah su Esodo 19:2

19. [The beginner] must also know that the activities of Ḥesed are manifold. Nonetheless, we will mention some which will presently be made [understandable] to the reader. (1) Ḥesed (“Mercy”) is, as its name implies, to help and succor man. It also [serves] to nullify the power of the Outside Ones⁵The forces of the kelipah. who accuse and vex man. Among the activities of this quality are also all the matters having to do with whiteness, like the stones whose color is white and whose virtues [derive from] Ḥesed. Among its actions is love. Despite the fact that the arousal of love is from the Left side,⁶I.e., that of Gevurah. its major thrust and goal are contained in the Right side,⁷I.e., that of Gedulah or Ḥesed. as is written, I have loved you with an eternal love, therefore I have drawn you with mercy (ḥesed) (Jer. 31:3). Among its actions, it draws a man to wisdom through the power of Ḥokhmah, which is above it on the right side. Among its actions it can include Gevurah within itself to execute Judgment, in which there is a small [admixture of] Mercy, as [in the case of] the drowning of the Egyptians in the Sea. This quality [of Ḥesed] possesses seventy-two bridges. This is hinted at in the seventy-two names contained in the verses he journeyed … he came … he pitched… (Exod. 19:2).⁸Ḥesed equals 72 in gematria.

[Sec. 21] 43. [The beginner] must also know that there are holy Names inferior to these. They are similar to appellations for them. [Thus] they have ascribed to Keter the Name Araryta, and to Ḥokhmah the twenty-two [Hebrew] letters with [the suffix] yah, like this: ayah, byah, etc. This [Name] designates the three first [sefirot] together: Khuzu Behokhsaz Khuzu. To Ḥesed belongs the seventy-two letter Name which comes out of the verses He traveled … he came… he pitched (Exod. 19:2). It contains 216 letters like the numerical [equivalent] of aryeh in Ḥesed. Gevurah has the forty-two letter Name which comes out of [the verses] from In the beginning (Gen. 1:1) to the bet in bohu (“void”), [equaling] forty-two letters. They constitute seven Names corresponding to the seven sefirot.

120. As explained previously the name of Ban-52, indicates absolute judgment, and the name of 45, mercy. As such the Sefirot were first ordered through this aspect of Ban-52. Because the conduct of judgment in and of itself could not bring about G-d's ultimate intent in Creation, Flaws resulted.¹"Flaws Resulted" - Intentionally in order to bring about the Sitra Achara - which would create the possibility of free choice thus making man a free agent. These flaws are allegorically described as the shattering and fall of the vessels. This stage of creation is referred to as the World of Nekudim-Points or Tohu-Chaos, during which the light and revelation intended for the ultimate good was withdrawn. This is alluded to in the verse "And these are the kings that reigned in the land of Edom before there reigned any king of the children of Israel." Edom-(red), indicates Judgment alluding to the named of Ban-52, the World of Tohu-Chaos. Each of the kings of Edom indicates one of the Sefirot of Tohu as follows:
Bela ben Beor - Daat
Yovav & Chusham - Chesed & Gevurah
Hadad ben Badad - Tiferet
Samlah - Netzach
Shaul - Hod
Baal Chanan ben Achbor - Yesod
and Hadar - Malchut
Concerning each these kings (with the exception of Hadar,) Scripture states their demise, thus alluding to the shattering of their vessels. This was not the case with Hadar - Malchut, for at that stage the attributes of Mercy, alluded to by the name of 45 was introduced in order to bring about the eventual Tikkun - Repair. What is meant here by death is not a total cessation but rather a descent to a lesser state of being as explained in the Zohar, Idra Raba "They were nullified and withdrew from that state of being, not that they were totally nullified but rather, whenever there is a descent from a higher to a lower level, it is allegorically considered a death." This concept is also explained in Zohar on the verse "And the king of Egypt died." Such is also the case whenever a person falls from his level of spiritual awareness. This concept of death applies when an inner aspect is withdrawn from an external one, the inner aspect symbolizing the soul and the external, the body. Therefore when a conduct descends to a lower level within which the higher aspect is no longer enclothed, it is considered similar to death.²The intellectual Sefirot of Tohu were not shattered. This is why Esav's - (Tohu) head is buried in Maarat HaMachpela.