The Sefirot (Part 2)

After several attempts to identify a Jewish organizational structure to be used as a source of as thematic material for a Jewish parallel to Narnia, we have settled on the kabbalistic notion of the Sefirot. For our purposes, we approach the Sefirot as kabbala’s attempt to classify, from a human perspective, God’s interactions with man. Each Sefirah represents what in human terms is manifest as a character trait. While we dare not attribute such characteristics to God directly, we can still speak of His relationship with us from our (albeit limited) point of view. 

Hence, each Sefirah can, and does, have symbols and paradigms in this world. For example, each Sefirah has an associated human, biblical figure. The people were preeminent in the manifestation of the particular characteristic of the Sefirah. Abraham exhibited unparalleled kindness, Isaac, unsurpassed strength and so on. Each Sefirah is also symbolized by a color, body part, and more. These symbols provide a treasure trove of material to create a story in which the Sefirah provides the environment and thus tinges all its aspects. Previously, we explored the first two Sefirot, Kindness and Strength. In this post we explore the third Sefirah that of Tiferet, Glory. 

In kabbalistic lore, Glory is the harmonization of the first two Sefirot, Kindness and Judgement. As we saw in our previous post, such a fusion is necessary for the world to exist. God’s infinite kindness would leave no room for human independence and free will. God’s eternal judgement would leave no room for human error or repentance. A balance is needed which is Glory. 

The biblical figure that manifests Glory is our forefather Jacob. It is he who properly synthesized the Judgment and Strength of his father with the Kindness of his mother and grandfather. This is also the reason why Jacob is associated with Emeth, Truth. It is easy and convenient to declare a child or criminal worthy of pure kindness or unadulterated Judgement. One might think it kind to let such people off the hook for evil actions, or strong to enforce unyielding punishment. Truth, however, the best path to teach a child maturity or a criminal remorse, likely falls somewhere in the middle. 

Balance, both on Earth proper and in the cosmos as a whole, is necessary for life to exist. The planet must not be too hot and or too cold. The sun must not only be a certain distance away from Earth, but also the proper type of star. Thus, not surprisingly, other symbols that represent Tiferet including the sun, the color green, and the human spine, demonstrate the life bearing character of God’s glory. 

Balance is also necessarily for a proper spiritual life. This is highlighted most brightly by Maimonides’s golden mean:

The straight path is the mean disposition found in each and every tendency of all the human tendencies. Such tendency is removed from both extremes an equal distance, and is not nearer to one than to the other. Therefore have the wise men of yore commanded that man should ever review his tendencies, estimate them, and direct them toward the middle-path so that he will be sound in body. How may one do it? He should not be an excitable person, easily angered; nor like the dead without feelings, but adopt a middle-course, not to become indignant, save only at something big which is worthy enough to be angry at, so that the like should not be done another time. (Mishneh Torah, Hilkhot De’ot 1:4)

In our third book of a Jewish Narnia our characters from the books of Kindness and Judgement must somehow find the balance between these two extremes. They must demonstrate mercy where appropriate, but also severity. They must learn that truth on Earth is complex and man must find his own way. Resolution of the third book must come via heroic balance and not heroic extreme.