Further we will explain this Mishnah in a different way, as interpreted by some commentators, regarding “five against five,” and this interpretation is more appropriate and acceptable. It is also consistent with the words of Rabbi Shimon bar Yochai, peace be upon him, in many places. The idea is that there are five [sefirot] on the right and five on the left. The five on the right are five sefirot whose tendencies incline toward the side of chesed (kindness), which is the right side: these are Keter, Chokhmah, Gedulah (Chesed), Netzach, and Tiferet. The five on the left are five sefirot whose tendencies incline toward din (judgment), which is the left side: these are Binah, Gevurah, Hod, Yesod, and Malkhut.
Although Tiferet’s root is in the middle column, nevertheless, its primary tendency is toward chesed, as is known—it leans toward the right. And Binah is associated with judgment in its aspect because it is called “producer of judgments,” as from it judgments are awakened, as will be explained in Shaar Mahut ve’Hanhaga, chapter 6. Similarly, Hod—about it it is said (Daniel 10:8): "My splendor turned into destruction" (hod became mashchit). The verse (Lamentations 1:13) says "all day long duveh"—which shares letters with hod. And Yesod too primarily inclines to the side of judgment. So also explained Rabbi Shimon bar Yochai in the Tikkunim (Tikkun 13, 29b) regarding “teshi’ah be-rinah”, etc.: “And the tzaddik receives from the left, and the middle column receives from the right.”
And further he explained there (Tikkunei Zohar Chadash, 125a) regarding this matter itself: “The tzaddik takes from the left, for he is Isaac, ‘ketz chai’—living end—bound on the left,” etc. And although the language there requires broad explanation and careful contemplation, nevertheless, from the general flow of his words we understand that Yesod primarily inclines to the left, unlike Tiferet. This may be the reason for the two mediators, aside from other possible explanations, as will be explained in Shaar HaMakhria, chapter 4, God willing.
And Malkhut too is essentially din (judgment), for it is widely known and accepted among all Kabbalists that it is called the attribute of softened judgment. And even though in some places one may find what seems to contradict this idea, nevertheless, these foundations are well-established—like nails driven in—and this judgment is true.
Thus, the sefirot in order are the two “hands”: the right hand consists of Keter, Chokhmah, Gedulah (Chesed), Netzach, and Tiferet, and the left hand consists of Binah, Gevurah, Hod, Yesod, and Malkhut.
And note: Tiferet is the “covenant of the tongue”, which mediates between judgment and kindness, as is known. It is also counted among the ten. And even though the covenant of the flesh (brit milah) primarily resides in Yesod, still, according to this, it also alludes to Tiferet—because body and covenant are counted as one, as Rabbi Shimon bar Yochai says many times in the Tikkunim.
Therefore, we find that between ten and ten, there is no mediation, but between five and five, there is mediation, as we explained above in Chapter 1.
Now the Mishnah has been explained with a second interpretation, in the way some commentators interpreted “five against five.”
Now we will explain the Mishnah with a third interpretation, another way of understanding five against five, according to what appears to us—and let the discerning choose what is best for them.
That is: when they said “five against five”, they did not mean the literal fingers, because the topic has moved away from the number ten to explain the mediation between din and chesed, and the structure of that mediation, and which aspects require mediation.
Thus they said “five against five” to teach that Tiferet mediates between Chokhmah and Binah, in the secret of Da’at, when it rises to Keter, as will be explained further in Shaar HaMakhria, with God’s help.
That makes two sets: one versus one—Chokhmah versus Binah, for this one is the root of chesed and the other of gevurah. Then Tiferet mediates between Chesed (Gedulah) and Gevurah, as is known.
Rabbi Shimon bar Yochai explained in Tikkunim (Tikkun 30, 75a) on the verse "And there was evening and there was morning”, as follows: “And God called the firmament Heaven”—‘God’ here is the supernal Imma (Mother), and ‘Heaven’ is the middle column, which stands between right and left and includes both sides. As it says: ‘And there was evening and there was morning’—‘evening’ for Isaac and ‘morning’ for Abraham.”
Even though the plain reading of the passage supports our interpretation, since we have the opportunity, let us clarify several small points before moving on:
When it says “God called”—this refers to Imma. But haven’t we already seen in the Creation story that every mention of “Elohim” alludes to Binah?
Why call her Imma here instead of using the more familiar term Binah?
The phrase “middle column between right and left”—isn’t it already clear that a “middle column” stands between the right (Chesed) and left (Gevurah)? Why spell it out?
Now that it is going into detail explaining “between right and left,” why not just say Tiferet and leave out “middle column,” which sounds repetitive?
It says “includes both”—but isn’t that already implied in “between right and left”?
The verse “And there was evening and there was morning”—on the surface, how does it serve as proof for this point?
So we say that Rabbi Shimon bar Yochai was puzzled by the verse “And God called the firmament Heaven”, since both rakia and shamayim refer to Tiferet, so why would Scripture treat them as separate?
He explains that “Elohim” here is Imma Ila’a (the Supernal Mother)—Binah, in her aspect that reaches down to the lower worlds, bestowing emanation. Therefore, she is called mother.
And the rakia (firmament) is Tiferet, which has two aspects:
One is its aspect from Chokhmah, the purer form, a line of rachamim (mercy) that emanates from Keter and flows into Chokhmah. This is the level to which Moses is a chariot, as stated in Tikkunim (Tikkun 13, 29a): “Jacob is the outer form of the middle pillar… and Moses was there too, but on the inner side…”
This higher aspect is called neshamta (soul) relative to the more composed, combined aspect called rakia.
The term rakia (firmament) implies “spread out,” derived from Keter through the letter Yod (Chokhmah). This is the middle pillar devoid of chesed or din, standing between them.
By Binah, the rakia is adorned with both fire and water, hence it is called shamayim (heaven = fire + water). As it says: “He established the heavens with understanding” (Proverbs 3:19).
The composite aspect is associated with Binah, the mother (Imma), which encompasses three Vavs—the three lines of Chesed, Din, and Rachamim.
That’s the meaning of “includes both”—from Imma, the composite of right and left becomes the adornment for Tiferet.
There is support for this idea from Zohar, Parashat Yitro (84a) on the verse “Go out, O daughters of Zion… in the crown with which his mother crowned him.” Rabbi Yitzchak says: Just like “and Saul and his men encircled David”—the crown is the surrounding light, consisting of white (Chesed), red (Gevurah), and green (balanced blend).
Rabbi Yehuda adds: The crown is not only that—it encompasses the six ends (Z.A.), meaning Tiferet sprouts into six directions—thus called pe'er (splendor), like “the splendor of your turban” (Ezekiel 24:23), meaning branches.
So Israel, the name of Tiferet, becomes the source of Binah’s pride and branching. And the phrase “House of my splendor I will glorify” means: Tiferet is her “house,” branching into six parts, like a robe with six colors. This is the crown (atarah) that surrounds Tiferet.
Thus, “God called the firmament Heaven” means the mother crowns the firmament, which is called Heaven.
And this is proven from “And there was evening and there was morning—one day”. Evening is Isaac (din), morning is Abraham (chesed), and together they clothe Tiferet, which is called “One day.”
The day is fire and water, evening and morning, din and chesed—and Tiferet unites them.
And from this unity come the 12 hours: 6 hours of Chesed (morning), 6 of Din (evening), united by the Aleph (Da’at) between the two Vavs (lines). Thus, echad = one, and the two Vavs = 12 hours.
And though much more could be said about how Tiferet mediates between Chesed and Gevurah, it is a known and agreed matter. Our goal here is only to interpret this Mishnah properly.
Conclusion: Tiferet mediates between Gedulah (Chesed) and Gevurah, which are “one against one.”
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