Translation of the Kabbalistic Passage on the Ten Sefirot and Sefer Yetzirah
It is well known and universally agreed upon among those engaged in this hidden wisdom that the number of Sefirot is ten. On this point, there is no dispute whatsoever.
This agreement is one of the foundational tenets in the wisdom of the Sefirot. With us is the ancient text Sefer Yetzirah, attributed to our forefather Abraham, peace be upon him. Some also ascribe it to Rabbi Akiva, though this attribution is not universally accepted.
The words of Sefer Yetzirah are deep, elevated, and hidden from the understanding of most who study them. Even though many different interpretations have been offered, every part of the text still requires further clarification. Nonetheless, we will attempt to explain its words as best we can, despite the limitations of our intellect.
The book opens:
“Ten Sefirot without what (בלי מה), like the ten fingers—five corresponding to five, and a singular covenant directed in the center, through the word of the tongue and the word of the male organ.”
Although we initially thought not to comment on this Mishnah, since its depths and secrets are clearly beyond our comprehension—and no one but Rabbi Shimon bar Yochai (Rashbi), peace be upon him, and Rabbi Akiva, peace be upon him, can truly understand its inner meaning—we feel compelled to offer some explanation due to the responsibility upon us to interpret.
Questions Arising from the Text
There are many precise points to consider:
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Why mention “Ten Sefirot without what”? The word “number” seems redundant—it would suffice to say “Ten Sefirot without substance” (בלי מה).
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Why state “five against five”? What does this add?
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If you count five plus five plus the covenant in the center, it seems to make eleven—not ten.
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Why describe “the word of the tongue” and “the word of the organ” as two distinct intermediaries? What do they add?
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What is the purpose of linking the Sefirot to fingers? How is that conceptually related to the mystical topic at hand?
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If the text is already using body parts to symbolize the Sefirot, why only mention some and not all, especially those that hint at the full structure, as we will later explain in the Gate of the Soul, Chapter 4?
Initial Interpretation
The author of Sefer Yetzirah intentionally sought to conceal the full wisdom of the Sefirot within this paragraph and simultaneously assert their truth. He said there are ten Sefirot, but to prevent a reader from imagining that they are finite or physical due to being counted, he added that they are “without what”—that is, without any definable essence or substance.
Even though we must use the word “ten” to describe them, the true belief is that they are “without what”, meaning they possess no humanly comprehensible substance. They are not limited, not corporeal, and can only be grasped spiritually by the hearts of the wise among Israel, similarly to how prophecy is experienced.
The reason for numbering them will be explained in later chapters. Still, we note that the term “Sefirot” comes from the root word for counting or numbering—mispar—and so he writes “ten fingers,” drawing from the verse in Psalms (8:4):
“When I behold Your heavens, the work of Your fingers…”
This verse alludes to the creation of the heavens through God's “fingers,” a metaphor for His Sefirot. Thus, the ten fingers signify the ten Sefirot, and the configuration of “five against five” is based on the duality of the hands.
But then we are challenged by another verse (Isaiah 48:13):
“My own hand laid the foundation of the earth, and My right hand spread out the heavens…”
This implies that the heavens were made by one hand—five fingers—raising the question: if five fingers (Sefirot) made the heavens, what about the earth? Therefore, the text answers that both hands were involved: five from the right, five from the left—heaven and earth each being created by one hand, totaling ten Sefirot.
The Covenant in the Center
The “singular covenant” positioned in the center refers to the connection between the two sets of five. The physical covenant—circumcision—is situated between the ten toes (feet), while the spiritual “covenant of the tongue” is between the ten fingers (hands). Both serve to unite the dualities.
Some interpret this middle point as the Tiferet, the central Sefirah that rises upward into the triad of Keter (Crown), Chochmah (Wisdom), and Binah (Understanding), and descends downward into the lower Sefirot. It connects the upper and lower worlds.
The “word of the tongue” does not refer to the tongue itself, but to the voice that emerges through it. That voice is a blend of water (Chesed), fire (Gevurah), and spirit (Tiferet)—three qualities that the Tiferet mediates and harmonizes.
The second phrase, “the word of the organ,” refers to the covenant of circumcision. It parallels the unification brought about by the tongue—both serve as mediating links: one for the hands (speech), one for the feet (action), corresponding to the upper and lower dimensions.
Models of the Ten Sefirot
Commentators have interpreted the configuration of five against five in various ways. One model divides the ten into two arrays:
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Upper Five: Keter, Chochmah, Binah, Gedulah (Chesed), and Gevurah — governing the upper realms.
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Lower Five: Tiferet, Netzach, Hod, Yesod, and Malchut — governing the lower realms.
Though Tiferet is traditionally the centerline, it tends toward Chesed and is thus aligned with the right side (kindness). Binah is associated with strict judgment, called the “origin of judgments,” as we will elaborate in the Gate of Essence and Governance.
Similarly, Hod relates to judgment (as in Daniel 10:8: “My comeliness turned into destruction”), and Yesod also leans toward Gevurah. Even Malchut, though sometimes associated with mercy, is called the attribute of soft judgment—Din Rafeh—by most Kabbalists.
Hence, these five on the right and five on the left form a balance. But the Tiferet (the voice) mediates between all. Likewise, the Yesod (the organ) connects them physically and spiritually. Together they ensure unity among the ten.
Deeper Symbolism and Zoharic Allusions
The Zohar and Tikkunei Zohar add another layer: the Ten Sefirot can be mapped onto the Chariot Vision of Ezekiel—each face of the chariot (man, lion, ox, eagle) corresponds to different Sefirot:
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Face of man: Chochmah
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Eagle: Binah
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Lion: Chesed
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Ox: Gevurah
These form the upper chariot. The lower chariot includes Tiferet, Netzach, Hod, and Yesod—also mapped onto the same symbols.
At the highest level, Keter encompasses all; at the lowest, Malchut does. Thus, the ten are split into two balanced systems.
Summary of the Interpretation
In the end, we find that:
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The ten Sefirot are alluded to in the hands (ten fingers) and feet (ten toes).
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Tiferet (voice/tongue) and Yesod (organ) act as intermediaries.
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The “covenant” refers to the unifying force that binds dualities.
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The Sefirot are arranged in mirrored groups of five—each side requiring a mediator.
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Despite their separation, all ten ultimately stem from unity, without “what”—no material essence.
