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.
The Meaning of “Long”, “Short”, and “Intermediate”
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.
Application to the Story of Sodom and Amorah
And this is the meaning of (Bereishis 18:20-21): “And Hashem said, “Since the cry [of the oppressed victims of the cruelty] of Sodom and Amorah has become great, and since their sin has become very grave; I will descend now and see, whether according to her [the tortured girl’s] cry which has come to Me, they have done; [then I will wreak] destruction [upon them]; and if not, I will know [how to punish them without destroying them].”
The first verse describes the general “cries” of people who were being oppressed in Sodom and Amorah, the second verse is referring to the specific cry of a girl, “her cry,” who was horrifically murdered by the people of Sodom, as mentioned in the commentary of Rashi. Hashem told His “court” of angels that He will “personally go down” to check if the situation is as bad as it sounds. If it is, He will destroy the cities. If it is not quiet that bad, He will punish them without destroying them.
Meaning to say, that “I will see,” i.e., figure out, with my Sefirah of Chochma-Wisdom what to do if “the cry that comes up to Me” from below to Above with the aspect of Gevura, to bring up complaints and judgements against the people,
“I will now descend” with the aspect of Chesed that operates from Above to below to attempt to judge them kindly with perspective of Chesed, so as to balance out the report that comes up from below from a Gevura perspective and the report that results from Chesed that comes down to judge favorably, and He will “see” with His Chochma how to balance these two approaches.
The Role of Chochma-Wisdom in Judgment
The Mittler Rebbe and the Tzemach Tzedek (Maamarei Admur Hazakein 5566 vol. 1, page 45) explain the end of the maamar: These two opposite approaches, of Chesed or Gevura, are not just approaches in terms of giving or withholding Hashem’s Light and Life-force, rather, they are also two approaches in how to look at and judge the creations. The approach of Chesed looks at the creations in the most benevolent manner, looking for any possible way to vindicate the creations. The approach of Gevurah is to look at the creations in the strictest possible manner, to look for any reason to condemn them to punishment. Because these two approaches are always “at war” with each other, as it, were, there needs to be a higher power to actually decide what to do, whether to follow Chesed or Gevura. This higher power is Chochma-Wisdom of Atzilus. It “comes down” to the level of Chesed and Gevura to decide between them what should actually happen.
How does it decide between the two opposing approaches? It considers whether the situation is truly so bad that there is no way to “appease” the approach of Gevura, since there is no logical way to vindicate these people for their heinous crimes. However, if there is some logical way to vindicate them on some level, then it will make a “compromise” between Chesed and Gevura. This compromise is called “Tiferes” or Mercy, since it is neither unconditional kindness, nor absolute strict judgement, but rather, is willing to give people more than they actually deserve, as long as they have some merit of some sort.
The Intermediate Level of Mercy
Mercy is the intermediate level; on one’s own merits he may be unworthy, but nevertheless, one must have mercy on him. Tiferes/Mercy agrees with Chesed that the creations should receive more than they deserve, but it also agrees with Gevura that the creations should not receive without any conditions at all. For example, if someone is not serving Hashem as best as he can, but rather in mediocre fashion, according to Gevura he should only receive a mediocre amount from Above, but Tiferes will say that he should receive more than he actually deserves. However, if someone is actively and knowingly rebelling against Hashem, then Tiferes will agree with Gevura that he should not receive from Above (even though Chesed will be inclined to give him anyways).
In the case of our story of Sodom: Hashem wanted to see if, by using the perpective of Chesed, He could find some merit in Sedom. If He could find even a slight merit, then there would be room for mercy to not destroy them, even though they really deserve it. However, since even Chesed of Atzilus (embodied in Avraham Avinu) could not find any merit in Sedom, so Hashem had to judge them with Gevura and destroy them.
