Having explained that the human soul is only a distant analogy for the sefirot above, the Alter Rebbe now turns to the analogy itself. He describes the structure of the ten sefirot as they exist within the human soul, because that is the model through which we can begin to understand the language of Kabbalah.
- The Seven Emotional Attributes
The Alter Rebbe begins with the seven middot:
Chesed
The tendency to give, expand, and bestow.
A person wants to share, help, teach, or give generously.
Gevurah
The tendency to withhold, limit, or restrain.
A person decides not to give, or not to give so much.
Rachamim / Tiferet
Compassion is the middle path between chesed and gevurah.
A person may not deserve pure chesed, but compassion motivates giving anyway.
This is why it is called:
Tiferet
Like a beautiful garment composed of multiple colors. Beauty comes from the blending of opposites.
- Emotions Alone Are Not Enough
Wanting to give does not yet explain how to give.
When a father wants to teach his son wisdom, he cannot simply pour out everything exactly as it exists in his own mind.
The son would not understand.
He must adapt it.
- Netzach and Hod: The Power of Teaching
The Alter Rebbe explains Netzach and Hod through the example of education.
A teacher must determine:
- How much to reveal.
- How to organize the material.
- How to present it.
- How to adjust it to the student’s level.
This process is called:
“כליות יועצות“
“the kidneys that advise.”
These faculties prepare the wisdom for transmission.
- The Grain and Flour Mashal
Netzach and Hod are also compared to:
Millstones grinding grain.
Just as wheat is broken into smaller particles before it can nourish others, a teacher must break down a profound idea into many smaller parts.
Complex wisdom becomes understandable only through this process.
- Netzach Also Means Perseverance
Another function of Netzach is determination.
A father teaching his son must overcome obstacles:
- His own frustration.
- His own judgment.
- External distractions.
Even if he thinks the child is not yet worthy, he pushes through because he wants the learning to succeed.
- Yesod: Connection
The Alter Rebbe then explains Yesod.
Yesod is not the information itself.
It is the bond between giver and receiver.
The father becomes emotionally connected to the child and wants him to understand.
That connection creates a much deeper transmission.
Two people can hear the exact same words:
- One receives information.
- The other receives understanding.
The difference is the relationship.
- Love Increases Transmission
The stronger the father’s love and desire for the son’s success:
- The more he invests.
- The clearer he explains.
- The more wisdom he succeeds in transmitting.
Thus the emotional connection enlarges the actual flow of understanding.
- Inner and Outer Middot
The Alter Rebbe now introduces a distinction:
Outer Middot
The functional expressions:
- Chesed
- Gevurah
- Tiferet
- Netzach
- Hod
- Yesod
Inner Middot
The motivations behind them:
- Love
- Fear
- Desire
- Inner emotional drives
For example:
- A father teaches because he loves his child.
- He may also withhold certain information because he fears harming him.
The external actions are driven by deeper internal emotions.
- Everything Comes from Chochmah, Binah, and Da’at
Finally, the Alter Rebbe arrives at the root of everything.
All the emotions and attributes originate from:
- Chochmah (insight)
- Binah (understanding)
- Da’at (deep attachment and internalization)
A person’s emotions are shaped by his understanding.
As Chazal say:
“According to a person’s intellect, so is he praised.”
- Da’at Is the Key
The Alter Rebbe especially emphasizes Da’at.
Da’at is what connects a person to an idea and makes it real.
People differ emotionally because they differ in how they perceive and internalize reality.
Therefore:
- Different understanding leads to different emotions.
- Different Da’at leads to different character traits.
Key Takeaway
The Alter Rebbe maps the ten sefirot onto the human soul: Chesed, Gevurah, and Tiferet are the basic emotional drives; Netzach and Hod prepare and transmit influence; Yesod creates connection; and all of them ultimately emerge from Chochmah, Binah, and especially Da’at. The central lesson is that emotions are not independent forces but grow out of a person’s understanding and internalization of reality.