Here is an English translation of the passage you provided, preserving the conceptual depth and clarity of the original Hebrew:
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Since in the previous section we demonstrated, based on the quoted teaching, that **Tiferet mediates between Gedulah (Kindness) and Hod**, and **between Gevurah (Severity) and Netzach**, and since this idea might strike the ear as somewhat strange, we said we would reinforce and clarify the matter further. This is to show that it is neither foreign to the intellect nor unnatural, but rather very reasonable and close to our understanding.
The matter rests on the well-known idea that **Tiferet receives from Gedulah and Gevurah** and **passes influence to Netzach and Hod**. It is certain that when Tiferet transmits to Hod, part of that influence necessarily contains a portion of what it had received from Gedulah, as we explained. Likewise, what Tiferet sends into Netzach must include a portion of what it received from Gevurah.
Yet the flow from Tiferet into Netzach and Hod is not the same as what Tiferet itself received from Gedulah and Gevurah. Rather, the influence becomes **moderated**—blended by Tiferet into a **balanced mixture**, such that it relates both to Gedulah and to Hod, and likewise to Gevurah and to Netzach.
Thus, we find that this form of mediation is, in some respect, a **continuous process**.
And sometimes it may happen that **Tiferet receives primarily from Gevurah** in order to channel that influence to Netzach, when the world requires judgment, retribution, or similar needs. Or perhaps because it received mostly from Gevurah, it sends this influence into Netzach to **temper** the judgment.
Similarly, **Tiferet might sometimes receive primarily from Chesed** and channel that into Hod to **sweeten** Hod’s inherent strictness.
This type of blending and balance will be explained in more detail in *Shaar HaTzinorot* (The Gate of the Channels), chapter 2, section 6. These ideas are **true to reason** and **clear to those who seek understanding**.
We will now add another supporting argument and strengthen the case by referencing a consensus among the great Kabbalists regarding the **colors of the Sefirot**:
> “The color of Netzach is red tinged with white,
> and the color of Hod is white tinged with red.”
Let us explain:
Netzach is said to be **red-tinged-with-white**—red because of its **reception from the harsh judgment of Gevurah** via Tiferet (which mediates between them), and white because its **primary association is with Chesed**, where it finds its place and foundation. Therefore, the red is **softened by the white**, and the dominant tone becomes white—hence, “tinged with white.”
Conversely, **Hod is white-tinged-with-red**—white due to its **receiving from Chesed** through the mediating influence of Tiferet, but red due to its **inherent connection to Gevurah**, which determines its primary inclination. Thus, **Hod shifts the mercy back toward judgment**.
So, Tiferet, in terms of **color**, occupies the **middle**, being a **blend of red and white**, mediating between Gedulah and Hod and between Gevurah and Netzach.
These matters of color will be discussed further in *Shaar HaGvanim* (The Gate of Colors), section 6.
**Praise and thanks to the One who bestows goodness upon the undeserving**, who has shown us this kindness—blessed is He! May He shine His light upon us to further affirm this matter through **three trustworthy witnesses**:
1. The words of Rabbi Shimon bar Yochai, peace be upon him,
2. The reasoning of Kabbalistic tradition, and
3. The consensus of the early sages.
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**Summary of the key point:**
The locations that require mediation are the five against five:
* **Chokhmah vs. Binah**
* **Gedulah vs. Gevurah**
→ That gives **two pairs** facing one another.
Then:
* **Gedulah vs. Hod**
* **Gevurah vs. Netzach**
→ Another **two pairs**.
That gives us **four against four**.
In addition, **Yesod mediates between Netzach and Hod**, as will be explained in *Shaar HaMakhria* (Gate of the Mediators), chapter 4.
This gives us five against five.
But there are **only two true mediators** between them: **Yesod and Tiferet**.
How so?
* **Yesod mediates between Netzach and Hod**.
* **Tiferet mediates between:**
* Gedulah and Gevurah,
* Gedulah and Hod,
* Gevurah and Netzach,
* and even between Chokhmah and Binah in a hidden way—**through the secret of Da’at (Knowledge)**, as will be explained.
With this introduction, we can now understand the **Mishnah** we are explaining, which says: *“Five against five.”* For truly, there are **five against five**, with the **covenant of union positioned in the middle**, for the mediators stand **in between the extremes**.
The phrase **“the covenant of the tongue”** refers to **Tiferet**, so named because, **through Binah (which is called “tongue”)**, it ascends to **mediate between Chokhmah and Binah**, in the secret of Da’at. This was explained earlier.
The term **“covenant of the flesh”** refers to **Yesod**, the **second mediator**.
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With all this, the matter becomes clearer, and we can now resolve the question of why the Mishnah speaks of **five against five** yet lists **eleven items** (i.e., the ten Sefirot and the mediator). The answer is that we are not counting Sefirot here, but **acts of mediation**, as we explained.
Thus, we have explained the Mishnah according to the **most widely accepted version** in books and commentaries.
Even though **Ramban, of blessed memory**, appears to have had a different version, we need not concern ourselves with that, since most sources align with the version we’ve used. And anyone comparing the different manuscripts will find this version to be more precise.
Moreover, it’s not certain that Ramban intended his interpretation in the way it appears at first glance.
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Let me know if you'd like a **diagram** of the Sefirot as described here or a **simple summary of the five pairings and the two mediators**.
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