I mentioned the sephiroth (סְפִירוֹת) in my article “Exercise: Black Clover Magick”. They got first mentioned in the Sefer Jetzira (ספר יצירה), which is a religious book. Its title means “Book of Creation”. Scholars disagree over the question in which century to date it. The ideas vary from the first to the seventh century of the christian calendar. According to Jewish tradition has Abraham been the author of the Sefer Jetzira (ספר יצירה). Jewish comments on the Sefer Jetzira (ספר יצירה) became frequent during the 10th century of the christian calendar. The book is the oldest book in the tradition of the Kabbalah, which is the esoteric side of the Jewish religion. The Kabbalah has always been acknowledged as a real Jewish tradition and a valuable source of wisdom. When christians learned about the Kabbalah, it thereafter was reinterpreted every couple of centuries in order to unite true spiritual search and experiences with Church doctrines. The Sefer Jetzira (ספר יצירה) attempts to describe the nature of the Creator, the Creation, and how everything is connected with each other and especially with the Hebrew alphabet. But the Sefer Jetzira (ספר יצירה) isn’t very systematical. The Sefer Jetzira (ספר יצירה) and other early books of the same tradition attempt to extract some knowledge from remarks and divine words in the Holy Scriptures of the prophets of the Jewish religion. The still usual names of the sephiroth (סְפִירוֹת) are known since the 13th century of the christian calendar. These are depicted in a certain order, connected by the twenty-two letters of the Hebrew alphabet, and this is array is known as the °ez ha-chajjîm (עץ החיים) or in short °ez chajjîm (עץ חיים). This expression is translatable as the Tree of Life.

Who already invested some time in looking for pieces of information on the topic of magick, knows the °ez chajjîm (עץ חיים) and its sephiroth (סְפִירוֹת). I summarized them as “divine emanations or layers in the creation of the world” in my article “Exercise: Black Clover Magick” for all other readers. I’ve seen longer explanations describing them much less well. But when I learned about these emanations, the term “emanation” told me nothing. So I here try to elaborate on them some more.

Sephiroth (סְפִירוֹת) is the plural of sephirah (סְפִירָה), which is the Bible Hebrew word for digit. (“Emanation” is a description, not a translation!) This hints to numerology. This is a very important part of the Kabbalah, if not constituting it. The numerology of the Kabbalah is based on the number ten. There are really good reasons to loath this kind of numerology, but Hebrew numerology is an exception because the Hebrew letters have always been digits at the same time and this system is based on the number ten too! So all Hebrew words can immediately be turned into numbers, this is called gimatrija (גמטריא) or gematria, and Jewish scholars are able to read every number on the base ten as Hebrew words. So ten is needed as the number base for calculations and interpretations within the Kabbalah. This only looks similar to vulgar numerology, but must be distinguished from it! An important difference is that there is no zero in the Kabbalah system. Tens and hundreds also aren’t formed by decimal positions, but by the letters closer to the end of the alphabet. (“Ten” is followed by “twenty”, then “thirty”; “hundred” is followed by “two-hundred”; all the letters additionally have names, that also can be used for interpretations.) All kinds of things, which exist in the world, can be assigned to certain numbers in all systems of numerology. You would assign them to the digits from 1 to 9 in vulgar numerology based on the decimal system. But in the Kabbalah system, all things get assigned to digits from one to ten. Hence there are ten sephiroth (סְפִירוֹת). They together with the twenty-two letters of the Hebrew alphabet form the “32 paths of wisdom”.

Some structures in the glyph of the °ez chajjîm (עץ חיים) got names too. Because the order in this array shall explain some things too. According to Jewish scholars, the word sphere is derived from the word sephirah (סְפִירָה). The ten sephiroth (סְפִירוֹת) and the derived structure Da°ath (דעת) always are shown as circles and should be imagined as spheroid. But they shouldn’t be imagined as arranged somehow in space or following each other in time. They are God’s plan or blueprint for the universe and they also are the universe with its spiritual planes. The lowest sephirah (סְפִירָה) represents the material plane. The sephirah (סְפִירָה) on top is God’s throne room, which stands for something unimaginable for the human mind. Already the top three sephiroth (סְפִירוֹת) are unimaginable, hence the derived structure Da°ath (דעת) beneath them is a reflection of, depending on the author, either the top sephirah (סְפִירָה) or the top three sephiroth (סְפִירוֹת) or all of the sephiroth (סְפִירוֹת) and added by God for the sake of making religious experiences possible. It is placed across the Abyss, which symbolizes that humans aren’t able to go beyond this. The lowest sephirah (סְפִירָה) or the material plane is separated from the other sephiroth (סְפִירוֹת) by the Veil, which symbolizes that humans can’t perceive the spiritual planes and hence many humans are materialists, who deny the existence of ninety percent of the universe. The picture above shows the °ez chajjîm (עץ חיים) according to Rabbi Isaac ben Solomon Luria Ashkenazi, who also introduced the qliphoth (קליפות). These are either four or six or ten shards from previous universes, which God did destroy. The qliphoth (קליפות) are the back of the °ez chajjîm (עץ חיים), but if depicted, then as a reverse image of the Tree of Life below the °ez chajjîm (עץ חיים). The qliphoth (קליפות) can be translated as shells and were holy sephiroth (סְפִירוֹת) in previous universes, but now they are the reason of all evil because they don’t fit in our universe. The qliphoth (קליפות) have this influence in our universe because they still emit the same kind of nitzutoth (ניצוצות) or sparkles as the sephiroth (סְפִירוֹת) of the current Creation. Not any picture of the °ez chajjîm (עץ חיים) can show all of its structures at once. The °ez chajjîm (עץ חיים) according to Rabbi Isaac Luria even is recursive, not only representing the spiritual planes, but also found in each of the Four Elements and in each spiritual plane and again structuring it. This makes the sephiroth (סְפִירוֹת) and hence the universe infinite. If this all confuses you, then this could be because you began to understand.

The sephiroth (סְפִירוֹת) are located on three columns. Jakhin (יָכִין) is the name of the column to the right. It is white and representing the male principle. Boas (בועז) is the name of the column to the left. It is black and representing the female principle. These two columns existed at Salomon’s Temple as pillars at the entrance. The middle column is abstract and called gusuth (גסת) or mildness. The top sephirah (סְפִירָה) is surrounded by three veils, which represent the three layers of non-existence. Asking after them is like asking what was previous to the Big Bang or what is outside the universe. This never kept arrogant people from asking. Although such questions are meaningless outside their context, the three veils got the names Infinity, Boundlessness, and Boundless Light.

Instead of dividing the Tree of Life by columns, the Tree of Life can also be divided by layers. The ten sephiroth (סְפִירוֹת) can be seen as ten layers forming the universe. But they also can be seen as the seven planes, which constitute the universe. In this case a sephirah (סְפִירָה) to the left and a sephirah (סְפִירָה) to the right belong as a pair to the same plane. The Tree of Life allows all other divisions of the universe too, if becoming a little bit more sophisticated. It can be seen as consisting of a point at the top, followed by a line, then followed by a triangle, and finished with a tetrahedron. Thus the universe can be divided in four levels or planes (Atziloh, Briah, Yetzirah, and Assiah), but alternatively also its four dimensions of spacetime are symbolized. The fourth to the ninth sephiroth (סְפִירוֹת) are summarized as the inner sephiroth (סְפִירוֹת) and this can be used where you need six categories or one above them or one below them and so on. The °ez chajjîm (עץ חיים) can alternatively be seen as consisting of a top triangle, then a mirrored triangle, then again a triangle of the same type and finally a single point. This again allows different categories for assigning all things of the world. Most things don’t need to be summarized, but can directly be attributed to a single sphere. Disciples of magick agree only in a few points.

So the first sephirah (סְפִירָה) belongs to the middle column and is called Kether (כתר) or Crown. Associated with it are God’s name Ehjeh (אהיה), the archangel Metatron (מטטרון), the angels’ choir Chajoth-ha-Qadesh (חיות ה קדש), the number one, the bright white color, and the planet Uranus, which is in ancient Hebrew astrology represented by an unknown planet. Jewish scholars in antiquity were already wise enough to understand that there must be more than the visible planets in order to explain all events, which should be explainable by astrology! The energy, which moves the planets, is alternatively assigned to this first sephirah (סְפִירָה). Her (the Hebrew word for digit is of female gender) archangel Metatron (מטטרון) documents everything, which happens in the world. Eight named angels are working for Metatron (מטטרון). The Chajoth-ha-Qadesh (חיות ה קדש) look like an eagle, a lion, a bull, and a human. These remind very much at the four fix signs of astrology. Kether (כתר) is symbolized by an old man with beard. This could be the origin of the idea that God would be an old man with beard and living above the clouds. Kether (כתר) delivers the energy, which brings all of the spheres into existence.

The second sephirah (סְפִירָה) belongs to the right column (because of the writing direction in Bible Hebrew), is called Chokmah (חכמה) or Wisdom. It is constantly emanating energy and causes expansion. Associated with Chokmah (חכמה) is God’s name JHWH (יהוה) or Jehovah, but the latter only makes JHWH (יהוה) pronounceable and isn’t a name. The true reason why the name of God mustn’t be spoken is that there isn’t any correct pronunciation of JHWH (יהוה). So magicians and some sects say Jehovah, while Jewish people and in general godly people replace the name by “the Lord”. Also associated with Chokmah (חכמה) are the archangel Raziel (רזיאל), the angels’ choir Auphanim (אופנים) or Spirals, the number two, the grey color, and the planet Neptune. The ancient Jewish scholars already expected that more than one planet wasn’t known! Alternatively the zodiac was assigned to Chokmah (חכמה). Eight named angels work for Raziel (רזיאל), who knows all secrets of the universe and publishes them.

The third sephirah (סְפִירָה) belongs to the left column and is called Binah (בינה) or Understanding or Intelligence. This sephirah (סְפִירָה) catches what Chokmah (חכמה) emits. So Chokmah (חכמה) is the ultimate male principle, while Binah (בינה) is the ultimate female principle. Binah (בינה) makes possible that everything within the Creation gets its form. Binah (בינה) also makes understanding possible. Associated with Binah (בינה) are God’s name Elohim (אֱלֹהִים), the archangel Zaphqiel (צפקיאל), the angels’ choir Aralim (אראלים) or [the Twenty-Four] Thrones, the number three, the black “color”, and (without any doubt) the planet Saturn. Eight named angels work for Zaphqiel (צפקיאל), who is in charge of all karma. The existence of something like karma has never been doubted in the Jewish religion!

The fourth sephirah (סְפִירָה) is called Chesed (חסד) or Grace. An alternative name is Gedulla (גֹּדֶל) or Greatness. Associated with it are God’s name El (אֵל), the archangel Zadqiel (צדקיאל), the angels’ choir Chasmalim (חשמאלים) or Blazing Angels, the number four, the blue color, and the planet Jupiter. Eight named angels work for Zadqiel (צדקיאל), who is in charge of forgiveness. He also is said to have been the angel, who did stop Abraham from sacrificing his son. With Chesed (חסד) begins what humans are able to understand. So whatever is created seems to have its origin here, although it is only making concrete what was abstract in the previous sephiroth (סְפִירוֹת). Chesed (חסד) as a polar sephirah (סְפִירָה) on the male pillar always is constructive and never destructive!

The fifth sephirah (סְפִירָה) is called Geburah (גבורה) or Strength. An alternative name is Din (דין) or Justice. It is the polar opposite of Chesed (חסד). Geburah (גבורה) destroys what God doesn’t tolerate in the Creation. Associated with Geburah (גבורה) are God’s name Elohim Gibbor (אלהים גבּר), the archangel Khamael (כמאל), the angels’ choir Seraphim (שרפים) or Fiery Serpents, the number five, the red color, and the planet Mars. Eight named angels work for Khamael (כמאל), who protects mankind and is in charge of the enforcement of justice.

The sixth sephirah (סְפִירָה) is the second of the middle column and called Tiphareth (תפארת) or Beauty. An alternative name is Rachamim (רחמים) or Mercy. Another alternative name is Shalom (שלום) or Peace. Associated with it are God’s name JHWH Eloah-va-Da°ath (יהוה אלוה ודעת), the archangel Mikhael (מיכאל), the angels’ choir Malakhim (מלאכים), the number six, the yellow color, and the Sun. Eight named angels work for Mikhael (מיכאל), who governs the world like a king in the name of God. Mikhael (מיכאל) also holds Satan down. Mikhael (מיכאל) means “he is as God”. All other translations are plain wrong. Rachamim (רחמים) represents harmony after balancing the influences of Chesed (חסד) and Geburah (גבורה). Rachamim (רחמים) is symbolized by a crowned king. For christian magicians it also is representing the spirit of Christ.

The seventh sephirah (סְפִירָה) is called Netzach (נצח‎) or Victory. Because Tiphareth (תפארת) caused a change, so Netzach (נצח‎) is a sephirah (סְפִירָה) of the female principle on the male pillar. Associated with Netzach (נצח‎) are God’s name JHWH Tzevaoth (יהוה צבאות), the archangel Raphael (רפאל), the angels’ choir Elohim (אלהים), the number seven, the green color, and the planet Venus. Eight named angels work for Raphael (רפאל), who is in charge of healing. The task of Netzach (נצח‎) itself is to fill the Creation with bliss. The angels’ choir Elohim (אלהים) of course is different from God’s name Elohim (אֱלֹהִים), but not in the spelling.

The eighth sephirah (סְפִירָה) is called Hod (הוד) or Glory. Because Tiphareth (תפארת) caused a change, so Hod (הוד) is a sephirah (סְפִירָה) of the male principle on the female pillar. Associated with Hod (הוד) are God’s name Elohim Tzevaoth (אלהים צבאות), the archangel Ariel (אוריאל), the angels’ choir Beni-Elohim (בני אלהים), the number eight, the orange color, and the planet Mercury. Eight named angels work for Ariel (אוריאל), who is in charge of guiding human souls, in particular to heaven or hell. Hod (הוד) balances Netzach (נצח‎) by enlightening humans and giving them mind and by creating void spaces to be filled by Netzach (נצח‎).

The ninth sephirah (סְפִירָה) again and for the last time unites the polarity of the previous sephiroth (סְפִירוֹת) and hence belongs to the central column. The name of the ninth sephirah (סְפִירָה) is Jesod (יסוד) or basis or foundation. Associated with it are God’s name Shaddai-El-Chai (שדּי אל חי), the archangel Gabriel (גבריאל), the angels’ choir Kherubim (כרובים) or Strong Angels, the number nine, the violet color, and the Moon. Eight named angels work for Gabriel (גבריאל), who is in charge of visions and staying in contact with prophets. To Gabriel (גבריאל) is given power over water and over emotions. The Kherubim (כרובים) have the appearance of humans with animal faces. Jesod (יסוד) itselfs represents the astral planes, the second-lowest or second-densest of the planes after the material plane.

The tenth sephirah (סְפִירָה) is called Malkuth (מלכות) or Kingdom. It represents the material plane and nevertheless the Four Elements are associated with it, instead of any planet. Furthermore associated with Malkuth (מלכות) are God’s name Adonai (אֲדֹנָי) or the Lord, the archangel Sandalphon (סנדלפון), the angels’ choir Ashim (אישים) or Fire Souls, the number ten, the brown color or rather all colors possible for soil and also colors representing the Four Elements. Sandalphon (סנדלפון) doesn’t command angels besides the angels’ choir Ashim (אישים) or Fire Souls. This is because there shall be 72 named angels, as many as there are believed to be names of God. 72 names of God at least are known in Islam. Sandalphon (סנדלפון) sustains life on the material plane and is in charge of collecting prayers from humans. Sandalphon (סנדלפון) and Metatron (מטטרון) are twins! Some disciples of the Kabbalah believe that Sandalphon (סנדלפון) and Metatron (מטטרון) sometimes exchange their tasks and places. Thus is emphasized that the closer or further distance to God doesn’t result in a different value!

The colors of the sephiroth (סְפִירוֹת) are different from plane to plane if assuming the model with the Tree of Life repeating in Atziloth, Briah, Yetzirah, and Assiah. Da°ath (דעת) means knowledge and often is misunderstood as an eleventh sephirah (סְפִירָה). But there isn’t an eleventh sephirah (סְפִירָה). The earliest texts of the Kabbalah already emphasize that there are exactly ten sephiroth (סְפִירוֹת), not one more and not one less. So associations shouldn’t be made with Da°ath (דעת). The order of the ten sephiroth (סְפִירוֹת) is the order in which the world was created by God. In order to understand God or to advance spiritually, humans must climb up the Tree of Life on the paths represented by the Hebrew alphabet. The sephiroth (סְפִירוֹת) lead only downwards, not upwards. The Hebrew alphabet is given to the humans for the sake of solving this problem. Hence the Holy Scriptures are written in Bible Hebrew.

The Kabbalah divides the Hebrew alphabet for the purpose of spiritual advancement by studying the Holy Scriptures in three categories. The first are three seed letters. They most likely were chosen by their according sounds. They represent the Elements Air, Water, and Fire. Their unification creates the fourth Element, but it isn’t represented by any Hebrew letter because material things aren’t believed to have any existence on their own. The next seven letters represent the classic astrological forces and the final twelve letters represent the zodiac.

Here I almost told you that the seven letters would have been chosen by their feature to have a second form, which is used for indicating the end of a word in Hebrew. But there are only six letters of this kind and they are distributed among all the three categories. If a word in Hebrew ends in any other letter, then their is no indicator of the end of the word. This factoid already suggests that the six letters with an alternative glyph for endings must have an additional purpose. They represent the numbers from five-hundred to one-thousand. The additional forms of the six letters complete the Hebrew number system, so that it is possible to count to one-thousand.

The seven letters have instead of an alternative glyph an alternative pronunciation. For example the letter Thaw (ת) can be pronounced like t in English or like th in English. The other letters of this category also are plosives with their according fricatives. So the Hebrew letters were all divided in three categories by their according sounds.

Although many authors already explained the Tree of Life, they leave the reader quite clueless on how to climb up the Tree of Life. Knowing Bible Hebrew seems to be a minimum requirement. I once really invested time and effort in learning it. But the certificate, which I got for it, can I only see as a gift. Despite my efforts, I can’t claim that I would know Bible Hebrew. This experience had a big influence on my opinion that magick is a waste of precious lifetime. (Already the hours, which I wasted writing this article….)