Sefiras HaYesod

Sefiras HaYesod is the last of the six Sefiros of Midos, and the ninth among the ten Sefiros. The essence of Sefiras HaYesod is the connection of all Midos and bringing them down into action through Sefiras HaMalchus.

Its Essence

Sefiras HaYesod is the last of the six Midos and its purpose is the connection and unification of the Midos, bringing them to their essence. Through the connection of Sefiras HaYesod, the influences of the Midos descend to Sefiras HaMalchus, which represents the actual external manifestation.

In the verse "Yours, Hashem, is the greatness and the might," which alludes to the seven lower Sefiros, the attribute of Yesod is hinted at in the word "kol" (all), from the words "for all that is in heaven and earth." This is its purpose - to connect the influences of all the Midos, which are in the aspect of heaven, and focus them toward the aspect of earth, which is Malchus.

The service of Yosef HaTzaddik was in the attribute of Yesod, and therefore he was called "Tzaddik."

In Pesach Eliyahu, Sefiras HaYesod is compared to "the sign of the holy covenant, the conclusion of the body."

Sefiras HaYesod is a continuation of the middle line and extends from Sefiras HaDaas and Sefiras HaTiferes.

In The Individual

In the individual as well, the purpose of Sefiras HaYesod is influence and drawing down from the person to others, enabling them to contract themselves in order to explain to others.

Similarly, among the bodily organs, "Malchus is the mouth" (Pesach Eliyahu), just as the mouth's entire purpose is for others, so too the aspect of Yesod's entire purpose is to influence and draw down to others.

Evyon

"Evyon" (destitute) is a term for Sefiras HaYesod of Za, but only when it is in exile clothed in the ministers of idolaters, which are the klipos and sitra achra.

The clothings of Sefiras HaYesod in the "ministers" is to give them life, and the manner of their vitality is through the externality of externality.

The explanation: The Supernal Will, the aspect of Ohr Ein Sof Boruch Hu, is the source of life that sustains all worlds. However, the life-force is drawn to created beings through many powerful contractions. There are also created beings that receive their life-force through the klipos and sitra achra in concealment, who do not feel or know that their vitality comes from Hashem who makes heaven and earth. The klipos themselves are called "ministers" who influence vitality to the physical world.

The contracted life-force drawn into the klipos and their recipients comes from the externality of the Supernal Will - the aspect of achorayim. The completely impure klipos - which actively oppose Havaye - receive their vitality from the externality of externality of holiness.

Although the klipos are an abomination that Hashem hates, nevertheless He gives them life (contracted life-force as mentioned), because "Hashem made everything for His purpose, even the wicked for the day of evil," as He uses them for the sake of holiness.

Obviously, the divine life-force drawn to sustain the klipos, besides being itself from the externality of holiness, also sustains the klipos externally - in a encompassing way, not actually clothed within them. It exists there in a state of exile and foreignness, and therefore Sefiras HaYesod, which is the Sefira that influences this life-force, is called by the name evyon.

Its Significance in Divine Service

The significance of this attribute in divine service was explained by Rabbi Avraham HaMalach: "Yesod is the connection to complete any matter from the five attributes we mentioned. For example, when a person hasn't seen his beloved friend or son for several years, and the time comes in his thoughts or mind to give him a great gift or to see him in person - with every mile that brings him closer to his son, his love grows stronger. When he arrives in the city where his son is, his love becomes extremely great, thinking 'Here I am in the city where my son is, and I will see him and give him the great gift I want to give him.'

This pleasure that comes from completing the meeting with his son and giving him the gift - this is called unity and connection of that pleasure and love that he has from completing the kindness with his son by giving him the gift. He connects his thoughts and mind until he cannot think of anything else because of the great pleasure he has in completing it. This is why it's called connection - even if his enemy approaches him, he cannot overcome him because of the greatness of the pleasure he has in his thoughts and mind about completing the meeting with his son and giving him the great gift.

Similarly, he doesn't allow himself to think about or glorify himself with any glory he has, nor to triumph in anything he wants to triumph in. He cannot bring to mind the splendor of any other glorious thing, nor can he acknowledge anything else, because this pleasure is so great in his thoughts and mind that it constrains his thoughts, intellect, and mind so that nothing else from all those attributes can enter his mind, due to the greatness of the pleasure he has in thinking 'Here comes the time when I will see myself with my son and give him the great gift.'"

He continues in his holy words: "Now, connection is also an attribute in itself, separate from those attributes, like the pleasure of unions that the Creator placed in humans and all creatures, and also the pleasure of connection that tzaddikim have in serving the Creator. For when they see and know the Creator's greatness and understand the magnitude of love one must have for the Creator who gave us the Torah and 613 mitzvot so that a lowly creature like man can serve the King of kings, the great and awesome G-d, they also have this pleasure until their thought becomes connected with fear of the blessed Creator and His love.

The first type of connection we mentioned represents the lowliness of the attribute in its fall until it reaches the lowest of the low, yet nevertheless the Creator made it necessary for the world. The second type of connection of this attribute, when it is in great holiness, is 'one opposite the other.'"

See Also

• Yesod of Nukva