Chapter 7
The following, in italics, is from the commentary of Rabbi Tzvi Freeman on this passage of the Zohar, which is based on the commentary of the Ramak (Rabbi Moshe Cordevero):
Eliyahu now describes the order and relationship of the sefirot. They are not discussed as individual entities, but in terms of their relationship with one another and with the Light they contain.
In the harmony of the World of Atzilus, everything is described in terms of relationships. Nothing exists as an entity of its own.
[Now, these ten sefiros emerge according to their order:]
These sefirot begin as a singularity, but emerge harmonized in three columns:
"One [order] is long,
The right column of Chochma-Wisdom, Chesed-Kindness and Netzach-Victory, by which You deal with the worlds in a positive, giving way;
one [order] is short,
the left column of Bina-Understanding, Gevura-Might and Hod-Glory, by which You deal with the worlds in strict judgment;
and one [order] is intermediate.”
and the middle column of Daas-Knowing, Tiferes-Beauty, and Yesod-Foundation, by which You deal with the worlds with compassion and forgiveness.
Now, Chesed-Kindness is called “long” since it extends from the highest heights all the way down to the lowest depths, like water that flows down from a higher place to a lower place.
In other words, “long” is not a description of the Sefira of Chesed itself, rather it describes the mode of conduct of what the Sefira does, that it extends and spreads Hashem’s Light and Life-force. Even though the Zohar was discussing the “order” of Chesed, which includes Chochma and Netzach, the Alter Rebbe focuses here on the Sefira that embodies that entire “mode” of that “order,” which in this case is Chesed, and in the second order is Gevura, and in the third order is Tiferes.
And Gevura-Might, which goes from below to above, is called “short” since it shortens and limits the influence of Chesed from Above so that it should be in accordance with the effort from below.
Again, “short” is not describing Gevura itself, rather its mode of conduct, that is shortens and limits the revelation of Hashem’s Light and Life-force, that the worlds should only receive what they actually deserve. The Sefira of Chesed wants to give expansively and freely to all, and Gevura tempers that approach by insisting that the creation need to earn what they receive from Above.
The description of the order of Tiferes as “intermediary” is, again, describing its mode of conduct, that it balances out these two opposite approaches. This will be discussed further in the maamar.
