קבלה אויף איוב 28:12

And see because of this aspect, in order that we will not deny the roots of our faith in the simple one[-ness], in the reality of its simplicity that it is removed from the attributes that imply the body and corporeality, and we are compelled to believe in Providence which is also itself [belonging] to the roots of [our] faith, and therefore it is necessary for us to believe in the Sefirot, so that not some roots of our faith would be contradicting others, as we have explained. And this is the reason or are the reasons compelling believing the Sefirot and they are proofs forced partly because of the Torah by way of philosophy.Truly by way of philosophy, apart from support and influence [for the Sefirot] from the Torah, the commentators have further written down many proofs, but as our way is not in this philosophy, we will not copy them [here] at all. Further, these attributes have been explained [as] ten, their mystery and their subject [are found] in scripture. The three first ones are explained in the words of Job to his friends, as he says (Job 28:12): “And Chochmah/Wisdom from where/מאין is it found, and this one/איזה [is] the place of Binah/Understanding” In this verse he explains the order of the three first [Sefirot] which are called There Is Not/אין, Chochmah, Binah. The first one, he says that Chochmah/Wisdom is emanated from the first Sefira which is called There Is Not/אין [=Keter], and this is [when he says] “And Chochmah/Wisdom from There Is Not/אין it is found”. And אי which consists of א [which is] אין/There Is Not, and י [which is] Chochmah, and “this”/זה is the “place of Binah”, by which Binah is emanated. And truly, from the emanation of There Is Not/אין, he does not speak of it at all, as even that which is emanated is called There Is Not/אין, and the more so He who emanates [is called thus].

I will now hint at this matter by saying the following: They did not enter by way of the place called Love-Ahavah-אהבה,¹⁰⁴The quality of Kindness-Chessed. but by way of the place called Rock-Tzur-צור,¹⁰⁵The quality of Might-Gevurah is called the Rock-Tzur-צור. Zohar II 64a. which is guarded by the snake-Nachash-נחש, and is the primary root of the dog-Kelev-כלב.¹⁰⁶The evil inclination that stems from the right side of Yishmael (who also is called the Donkey-Chamor-חמור) is called the snake-Nachash-נחש, whereas the evil inclination that stems from the left side of Esav (who also is called the Bull-Shor-שור) is called the dog-Kelev-כלב. See Zohar III 124a (Ra’aya Mehemna). However, since they are intertwined, they generally are mentioned together, as in the Talmudic statement (Bava Kamma 23b), “If he incited a dog-Kelev-כלב, or if he incited a snake-Nachash-נחש.” The verse therefore states, “contentiousness and belligerence-Massah uMerivah-מסה ומריבה.” I will explain the matter further. They wanted to delve into the question and know the principle of the difference between the Sefirah called “Nothing-Ayin-אין” and the Sefirah called “Something-Yesh-יש.”¹⁰⁷In his book Shaarei Tzeddek, Shaar 10, Rabbi Yosef Gikatilla explains further, as follows: The Sefirah of Wisdom-Chochmah, which is the second Sefirah that depends on the Sefirah called “Nothing-Ayin-אין,” is emanated from it. For, the letter Yod-י is the secret of inner manifestation (Penimee). However, the Yod-י depends on the thorn of the Yod-י, and the thorn is called “Nothing-Ayin-אין,” because it is the secret of “No limitation-Ein Gvul-אין גבול” and “No measure-Ein Shi’ur-אין שיעור.” It is from the thorn that the Yod-י, which is Something-Yesh-יש, was emanated. It is called “Something-Yesh-יש” in that it is an actual tangible something-Yesh-יש, which is the existence of wisdom-Chochmah. It is about this that the generation of the desert inquired by way of contention and belligerence, rousing strife amongst the Jewish people, by saying, “Is there-HaYesh-היש HaShem-יהו״ה within us or ‘Naught-Ayin-אין’?” That is, they sought to cause a separation where there never is any separation at all, being that the Yod-י is always dependent on the thorn, and the thorn is always connected to the Yod-י, as the verse states (Job 28:12), “Wisdom-Chochmah is found from Nothing-Ayin-אין.” That is, the Yod-י, which is “Something-Yesh-יש and the thorn, which is “Nothing-Ayin-אין” adhere and are inseparable from each other, and Understanding-Binah is likewise bound to them, as the verse continues, “and where is the place of Understanding-Binah.” They thus were punished by the powers below them, were thrown out, and the dog-Kelev-כלב came and bit them. About this the verse states (Ecclesiastes 10:8), “One who breaches a wall will be bitten by a snake-Nachash-נחש.” (Also see Zohar II 64b) However, because they asked by way of the place where there are several castigators and accusers called, “contention and belligerence-Massah uMerivah-מסה ומריבה,” they were punished that the snake-Nachash-נחש and dog-Kelev-כלב took hold of them by means of the Bull-Shor-שור and Donkey-Chamor-חמור.¹⁰⁸See the previous note about Yishmael and Esav.

Now, because the first Wisdom-Chochmah-חכמה is the secret of the spreading and expression of thought (Machshavah) from Crown-Keter, therefore compared to everything that comes after it, it is immeasurable and limitless. About this the verse states,¹²⁴Job 28:12; Also see Rabbeinu Bachaye to Genesis 1:2 “Wisdom-Chochmah-חכמה is found from nothing-Ayin-אין.” “From nothing-Me’Ayin-מאין” means from the spreading forth of thought (Machshavah) from the Crown-Keter. About this the verse states,¹²⁵Job 28:23 “God-Elohi”m-אלהי״ם understands its way,” meaning that through Understanding-Binah¹²⁶The name God-Elohi”m-אלהי״ם in this verse refers to the quality of Understanding-Binah, as explained in Gate Eight. we enter to grasp the Upper Wisdom-Chochmah HaElyonah. The verse then continues, “and He-Hoo-הוא knows its place.” That is, “He-Hoo-הוא” refers to the secret of the Crown-Keter¹²⁷This was discussed in Gate Five. from which Wisdom-Chochmah is drawn. Therefore, He-Hoo-הוא certainly knows its place. This Wisdom-Chochmah is at the beginning of the expression of thought (Machshavah), at the beginning of emanation, about which the verse states,¹²⁸Proverbs 3:19-20 “HaShem-יהו״ה founded the earth with wisdom-Chochmah-חכמה; He established the heavens with understanding-Tevunah-תבונה; through His knowledge-Da’ato-דעתו the depths were split.” However, we are not presently in the explanation of these verses.