Sefiras HaTiferes

Tiferes is the sixth among the ten Sefirot, and the third among the Middot Sefirot. This Sefirah is called "Gufa". Yaakov Avinu is the merkavah (chariot) for the Sefirah of Tiferes.

Tiferes is the third among the three Sefirot of ChaGaT (Chesed, Gevurah, Tiferet), which are the Sefirot associated with the heart of man. The Sefirah of Tiferes belongs to the middle line and mediates between the Sefirah of Chesed on the right line and the Sefirah of Gevurah on the left line. Its essence is influence through the attribute of mercy, which although not stemming from the attribute of judgment, influences through Chesed.

The purpose of Tiferes in divine service is aligned with the attribute of glory: to glorify Hashem's name in all forms of splendor and to cleave to the Creator's praises in all aspects of the soul, through contemplation of one's intellect and thought, and also through speech (Malchut in Tiferet). It also serves to awaken great mercy upon one's soul that has descended to this world.

Its Essence

Tiferes is the sixth among the ten Sefirot. This Sefirah belongs to the Middot Sefirot and is the third among these Sefirot.

Yaakov Avinu was nullified to the Sefirah of Tiferes as a merkavah, as all his days his service was through this attribute. The essence of Tiferes is the unification of opposites, and Yaakov Avinu tried to draw down the lights of Tohu in vessels of Tikun, which is accomplished through Tiferet. Additionally, Yaakov Avinu was the chosen one among the Avot, and his level is called "the middle bolt that extends from end to end," as Tiferes extends up to the inner dimension of Keter. It is also explained that his lineage was complete, for from Avraham who represents Chesed came Yishmael who represents Chesed of kelipah, and from Yitzchak who represents Gevurah came Eisav who represents Gevurah of kelipah, but with Yaakov who represents Tiferet, his lineage was complete, as in Tiferes there is less possibility for external forces to derive sustenance.

In Relation to Other Sefirot

Tiferes has two aspects: an external aspect called Shamayim and an internal aspect called Rakia. The external aspect of Tiferes serves as an intermediary between Chesed and Gevurah, while the internal aspect of Tiferes constitutes its own distinct dimension - the middle line. The source of external Tiferes is the Sefirah of Binah and corresponds to the level of the name Elokim. From the perspective of the name Elokim, it can also include Gevurot, thus this aspect serves as an intermediary and is called Shamayim - from the words "sham mayim" - the inclusion of fire and water. The source of internal Tiferes is the Sefirah of Chochmah, and is called Rakia - from the words "raka yud". Yaakov's level in external Tiferes is the aspect in which he includes the levels of Avraham and Yitzchak, the inclusion of Chesed and Gevurah. Yaakov's level in internal Tiferes is the aspect in which he is drawn from Yesod Abba, as alluded to in his name Yud-Ekev - the Yud of Chochmah. The aspect of Rakia - the essence of internal Tiferes - is also alluded to in his name, as the word Yaakov includes the letters Kuf-Yud-Ayin of the word Rakia, and the letter Reish of Rakia is interchangeable with the letter Beit in the letter substitutions of Alef-Yud-Kuf Beit-Kaf-Reish. Additionally, it is explained that the inner level of the Sefirat Tiferet corresponds to the attribute of compassion (middat harachamim).

In the Worlds

In the system of Sefiros, the Sefira of Tiferes is the totality of the Middos, and similarly in the worlds, the Sefira of Tiferes in each world is the totality of the Partzuf Ze'ir Anpin of that world, which is the Partzuf created from the inclusion of the Middos. The Tiferes of Olam Ha'Atzilus is the totality of Ze'ir Anpin of Olam Ha'Atzilus, and it is called "Kudsha Brich Hu" in relation to Malchus d'Atzilus which is called "Shechintei".

The name of the Keli of the Sefira of Tiferes of Olam Ha'Atzilus is the name Havaya. While in all the Sefiros of Olam Ha'Atzilus the Oros are in the name Havaya and the Kelim are in particular measures, such as the name E-l in Chesed and the name Elokim in Gevurah, but in Tiferes which is from the middle line, the name Havaya shines also in the Keli.

In Divine Service

The concept of the Sefira of Tiferes in divine service is the quality of glorification, to glorify Hashem and His Torah with all types of glory.

It is forbidden for a person to glorify and be proud of their qualities. The root of the action of glorification is explained according to Pnimiyus as the extension of the quality of Tiferes in the world. A person who sins with pride uses the quality of Tiferes in a usage of Kelipa. They can even glorify cunningly and praise another person in a way that leads to their own pride, to praise someone else and say that only they (the one glorifying) surpassed the level of the other. The proper use of the quality of Tiferes is the person's recognition of the extension of the quality of Tiferes and together with that, using it for Kedusha and not for Kelipa.

The use of Sefiras HaTiferes in spiritual service is an initiated awakening action that a person takes where they arouse great mercy on their soul that was hewn from beneath the Kisei HaKavod, and descended to this world, the dwelling of the external forces and Kelipos. About this aspect it is said "to Yaakov who redeemed Avraham", that this quality of mercy awakens the quality of love.

Its Names

• Gufa (the body) - because it is the center and essence of the Middos and it mediates between the two arms - "Droa Yemina" which is the Sefira of Chesed, and "Droa Smala" which is the Sefira of Gevurah, and from it emerges the influence to "Trein Shokin" which are the Sefiros of Netzach and Hod.

Extended entry - L'ishtava B'Gufa D'Malka