The Formative Meanings of the Ten Sephirot/Sephiroth Belimah

Also: Sephirotic Systems in the Sepher Yetsira, Bahir and Post-Zohar Kabbalah and SY Index
The ten Sephirot are transformers of energy, breaking it down until it becomes completely materialized.
          Suares, SY, p.53
What are the Ten Sayings?
The first is the Highest Crown. Blessed and praised be its name and its people.
Who are its people?
They are Israel. It is thus written (Psalm 100:3), "Know that the Lord is God. He made us, and not (Lo) we, His people." [Lo is spelled Lamed Alef and can be read, "to Alef.] The verse then reads, "to Alef are we."
[It is our duty] to recognize and know the Unity of Unities, who is unified in all His names.

          Aryeh Kaplan, The Bahir, Weiser, 1989, Section 141, p.52
Rabbi Amora sat and spoke:   Why does aleph stand at the beginning of the alphabet? Because it came before everything, even the Torah.

          Book Bahir, section 13, The Secret Garden, Ed. David Meltzer, Station Hill Openings, 1976
And why does the Torah begin with the letter Beth [Bereshit -- In the beginning]? Because that is the letter with which Berakha, blessing begins.

          Book Bahir, section 3, The Secret Garden, Ed. David Meltzer, Station Hill Openings, 1976
And we know that every Name written with YHWH is specialized and sanctified in the holiness. And what does "in the holiness" mean?   In the "sacred hall."   And where is the "sacred hall"?   In thought, and that is aleph, and that is why it is written (Habakkuk 3:2): Lord, I have understood your 'ear' and I was afraid ..." Thus spoke Habakkuk:   Since "Thy Name is in Thee and in Thee Thy Name," may your work last forever in it."

          Book Bahir, section 48, The Secret Garden, Ed. David Meltzer, Station Hill Openings, 1976

The 12th century Bahir, the root text of medieval Kabbalah, where an emanative Tree of Life makes one of its first appearances in Jewish mystical thought, is itself composed of different strata of older systems. The earliest layer of mystical thought in the Bahir is the Sefer Yetsira, found in the identification of the first sefirot with the letter Aleph, and reflected in the qualities Keter 'Eliyon and Makhshavah. The characterization of the sefirot by Hebrew letters is a reflection of a much earlier tradition than the early medieval Bahir, namely the alphabetic (alpha-numeric) formative cosmology of the Sepher Yetsira.

The attributes or middoth of later kabbalah can be seen as a subset of the formative/structural qualities of the sephirot considered in their most abstract, generalized, creative categories. The Bahir clearly has roots in this mode of thought with its Aleph as the highest sefirah and Bayt as the beginning of creation. In Neo-Platonic thought, "Monad" and "Dyad" were similarly considered not only "in their numerical sense" but also as philosophical or cosmological qualities, or "fundamental powers of creation":

What constitutes the special mythical structure of the Kabbalistic complex of symbols is the restriction of the infinitely many aspects under which God can be known to ten fundamental categories, or whatever we may wish to call the conception underlying the notion of the sephiroth.   In the Book of Creation, where the term originates, it means the ten archetypal numbers (from safar=to count), taken as the fundamental powers of all being, though in this early work each sefirah is not yet correlated with a vast number of symbols relating it to other archetypal images to form a special structure. This step was first taken by the Bahir and the medieval theosophy of the Kabbalah, reviving gnostic exegeses concerning the world of the aeons and going far beyond them.
Gershom Scholem, On the Kabbalah and Its Symbolism, Schocken, 1965,1995 p.100, emphasis added

Moreover, a large part of the book [Bahir] consists of mystical variation on motifs from the Book Yetzirah. In fact, the term sefiroth was taken by the Bahir from that work, though it is no longer understood in the sense of ideal numbers that contain within them all the powers of creation, as was the case with the author of the Yetzirah. The sefiroth now signify the aeons, the powers of God, which are also his attributes. The term sefiroth, however does not occupy an important place in the Bahir ...
Gershom Scholem, Origins of the Kabbalah, Princeton, 1990, p.81

Most post-Zohar commentary on the Sepher Yetsira suffers from indigestion when trying to reconcile the sephirot of the Yetsira and Zohar (Glotzer, Fundamentals of Jewish Mysticism, 1992). The version of the Sepher Yetsira most often referred to, the Ari-Gra redaction, is a late (18th century) re-write of earlier sources conforming with (17th century) Lurianic cosmology, which departs radically from ancient and classical geocentric astrology.

Considered as "fundamental powers of being" the numerical archetypes are the abstract, generalized, formative structures behind the the Sephirot. The logic of their categories is basic for understanding the structure and organization of the Cube of Space and Tree of Life: why the numbers 1 to 4 form Adam Qadmon's inner space and life, and why the numbers 5 to 10 form his outer, experiential space and the planets Saturn through Venus (but not the Moon). These fundamental structures underlie both the Zoharic attributes as well as the other formative categories like letter, planet, direction, etc., and provide a basic orientation for determining the semantic coherence of various systems.

The translated names of the post-Zohar Sephirot are poetic, but tell us little of the structure or nature of Sephirot themselves. Reading them in Hebrew does not particularly increase our understanding. Reading them in their formative semantics -- Kaf-Tav-Raysh: Kaf, physical support for Tav (cosmic resistance) in the Universe (Raysh) (the first step of manifestation is to provide a container for Aleph's opposite, Tav: the end is in the beginning and the beginning is in the end) -- is more helpful but still not as important to know as its number: Aleph, Echad and One.

The Sephirot 1 through 9 mirror the archetypal structural cycle of the autiot 1 through 9, which ends with the formation of a primitive cell or structure (Tayt) capable of containing/carrying Aleph. This is mirrored in the existent (Yod) female (Sammekh) cell of Yod-Sammekh-Waw-Dalet, Yesod, which propagates (Waw) physical existence (Dalet) at the 9th Sephira. The Sephirot carry the cycle one step further into actual manifestation, with the 10th Sephirot, Aleph's partner in creation, Yod/10, existence.
The first nine formative categories are archetypal energies: they are beyond space-time. Their joint action results in the 10th Sephira: space-time and actual existence, the goal of the Will of Kether, present from the beginning: Bayt-Raysh-Aleph/1-Sheen-Yod/10-Tav.

The formative categories of the Sepher Yetsria differ from the attributive-derivative categories of the Zohar in that they are not meant as metaphors -- Ancient of Days; Concealed of the Concealed; Existence of Existences; the Highest Point -- but rather as directional sign-posts pointing to the most abstract and generalized concepts of the energy or structure behind the metaphor. This means that "Intemporal" or "Container" or "Movement" are not meant as definitions or metaphors but rather as instances of the most general categories associated with these basic structuralizing or cosmogonic energies.

Formative and Zoharic Semantics in the 10 Sephirot
# Formative Meaning Zoharic   Sepherot
1 Intemporal Kether Crown
2 Container Hhockmah Wisdom
3 Movement Binah Understanding
4 Resistance Gedolah Greatness
5 Life Gevurah Strength
6 Union Tipheret Beauty
7 Freedom Netzach Triumph
8 Potential Hod Glory
9 Formation Yesod Foundation
10 Existence Malkuth Kingdom

The anthropomorphic imagery of past revelations was necessary as intelligible symbols for minds living in those times. Five hundred or a thousand years later, the same truths must live in new containers, alive with the spirit of the times. In science, we have forsaken angels and demons and now express fundamental truths in Quantum Mechanics and Relativity and M-Theory. The imageless transparency of the Autiot offer an opportunity to dissolve the images of mystical theosophy -- the "crystalline dew on the head of 'Atik-Yomin," for instance -- and find instead a semantically-accurate (hyper)language of structure and energy accurate across the entire range of the structuration of the one dual energy.
The monotheistic viewpoint is bound to a one-way emanative spiritual cosmology, which is opposed in the world by a rationalistic materialism. The Qabala of Bereshit and the Sepher Yetsira reveals a completely integrated two-way exposition of the one energy: energy flows from Aleph to Tav and back from Tav to Aleph (Bayt-Raysh-Aleph-Sheen-Yod-Tav).

SY, 1:8 : Lives run and come back, and on this word (the) covenant is made
When considering the Sephirot, it is important to keep the double flow in mind: not only the emanation from infinite expansive (spiritual) energy (Kether), but the return interplay and physical supports from the infinite compressive (material) energy (Malkut). Hhockmah, for instance, must be understood not just as receiving the structuralizing energy of Keter, but as a simulataneous endogenous response by the unstructured substance of creation: the autiot of the Hebrew alphabet are the reverse imprint of God's Will on the unstructured energy (void) of His creation: "This return shock is the language of the Autiot uttered by throught which receives and drives along the game of life, death and existence."
Formative Meaning
The central column of the Tree of Life: Sephirot: 1 + 6 + 9 + 10 = 26 = YHWH.
The Tree of Life is "structured" so that the Sephirot on the central column total YHWH in number. This is a "formative" meaning, based only on the numbers of the sephirot, not their attributes.

Formative World Zohar Tetragrammaton
1 Infinite
Atziluth Kether Crown Yod Existence 10
6 Union Briah Tipheret Beauty Hay Life 5
9 Formation Yetzira Yesod Foundation Waw Union 6
10 Existence Assiah Malkut Kingdom Hay Life 5
26   26

The classical attributes are valid metaphors, but the formative meanings tell us exactly what is happening -- the Infinite is becoming Finite -- exactly through what agency -- YHWH -- and exactly what the agency represents: two lives in a fertile union in actual existence. If only we could listen. The Tree and even the attributes of the Zohar have much to tell us about the two lives of YHWH and their relationship to Adam Qadmon and our potential realization.
The Formative Alphabet: the inner meanings of the Hebrew Alphabet, as a three-fold expansion of nine basic signs describing biologically-structured energy in different states of organization. It is the minimal set of abstract, creative energies or structural-semantic primes necessary to generate a universe through ten spheres of manifestation.
22 Autiot Yassod + Finals
Hypertext Hebrew Alphabet
The Two Lives of the Tree of Life
What is the "life" of the Tree of Life that everyone talks about? What is the relationship of the ten Sephirot, Kether and the rest, to the "life" in the Tree? Does Crown, or Beauty or Kingdom tell us anything about that life? If we understand the Tree as either an emanative process of God or an involutionary path of consciousness, we miss the ongoing, continuous double flow of its energetic transformations, which have one purpose: to manifest inner life (consciousness) and outer life (body) together in a biological pattern called Man.

The inscription of YHWH on the central column of the Tree of Life shows us the relationship of the Tetragrammaton to the sephirot of 1/Yod/Kether, 6/Hay/Tipheret, 9/Waw/Yesod and 10/Hay/Malkut as representative of the four worlds of emanation. There are two lives stamped on the Tree: the first four sephirot create an inner, archetypal, life (5/Hay) in an inner space (the first Hay of YHWH).

The last six Sephirot create an outer, existential life (50/Noun) in an experiential/developmental space completed in the 10th/existential sephira with Nogah (Noun-Waw-Ghimel-Hay) in the universe (the last Hay of YHWH). As we note, these lives are present from the beginning in Ruahh Elohim Hhaim and are summarized in the 3rd Sephira, Binah, the Mother, a container (Bayt) in existence (Yod) for Noun-Hay, the double life. The inner life is completed in the 4th Sephira, Gedolah, where Adam acquires the capacity to resist Aleph and Iysch in the Waters is formed.

Just as YHWH is incribed through the four worlds of the Tree of Life in the central column, the two lives of the Tree live in the whole of its numerical structure: 55 = Noun-Hay = existential life-archetypal life = the sum of the fundamental powers one through ten, whose reductions are ten and one. The numbers of the powers one through ten reveal their individual (structural-energetic) roles in the creation of being. The sum of the fundamental powers, 55, reveals their collective purpose: a double life.

3   2
5   4
8   7
16 26 13

Sealed by the Yod of existence, the 5th/Life sephira initiates outer, existential, life with the life of the body (2/Bayt, container, forms Saturn/Shabatai which is alive or dead). The two lives are integrated in the 6th sephirot, union, and defined as the fusion and perfection of feminine and masculine energies in Jupiter/Tsedeq (90.4.100): the perfection of material energies to support cosmic consciousness.

The seventh and eighth sephirot, sealed by Hay in the Cube, describe a future and a past in a space that is beyond space-time. The ninth and tenth shows us the world of Yetziratic Formation, where Spirit and Matter interlock to create all that is, sealed by Waw, Union: Waw-Yod-Hay at 9/Yesod/Mercury and Waw-Hay-Yod at 10/Malkut/Venus: where the goal of Tree of Life is realized in Yod/10/Existence/Space-time and the second life of YHWH is alive.

This summary scratches the surface of a complex, linked and layered set of related categories (number, letter, sephirot, formative, function/qualitiy, planet, contrary, etc) centered on the theme of the two lives of YHWH and their development in Adam Qadmon. It seems hopeless to try to understand either the Cube or the Tree without them.
Archetypal life (5/Hay) begins with Sephira 2: Hhokmah: the life of the endogenous response of unstructured energy to Kether: the living Autiot. Existential life (50/Noun) is created in Binah, a container (Bayt) in existence (Yod) for two lives: existential (Noun) and archetypal (Hay). Binah is the Mother because her two lives are responsible for all that lives.
Gedolah/Gevurah respond to the movement of the 3rd sephira with two Ghimels (3): one produces resistance and the movement of an inner, archetypal life; the other is a double (2.6.200) container for outer/existential life. The 5th (Life) Sephira forms the 2/Bayt body where Shabatai is alive (Hhaim).
The 7th and 8th sephirot (sealed by Hay) form the life axis from future (7) to past (8). Netzach: a sphere of living existence (Noun) that builds a structure (Tsadde) for unstructured energy/consciousness; Hod: the archetypal life (Hay) in direct conjunction (Waw) with resistance (Dalet).
The Two Lives in the Tree of Life
Sephira: 3 Sephira: 2
Binah Hhokmah
  5 50 10 2   5 40 20 8
Sephira: 5 Sephira: 4
Gevurah Gedolah
5 200 6 2 3 5 30 6 4 3
Sephira: 8 Sephira: 7
Hod Netzach
    4 6 5     8 90 50
The First Four Sephirot: Inner Life
The sequence Crown-Wisdom-Understanding-Mercy depends on two submerged associative structures: a theory of knowledge and an image of a man. The initial, "supernal" triad (atziluth) and the fourth Sephira, Chesed/Gedolah, create (briah) Adam Qadmon's inner space. The last six form (yetzira, assiah) his outer, experiential space and complete the Tree of Life and Cube of Space.
  The more generalized directional arrows of 1/Intemporal-2/Container-3/Movement-4/Resistance reveal the underlying formative/structural process and its goal: the initial expansion and containment of the Infinite Energy, which produces both its own inner movement (the movement/relationship between the container and the contained) and resistance to that movement.

The number 4 is always the number of foundation, space-time and physical reality: it is the resistance or response to life. The first four Sephirot establish the reality or existence (the first Yod of Hayt-Yod-Yod-Mem in Rouhh Elohim Ha'im) of Adam Qadmon's inner space or life. Gedolah, despite the attractiveness of Chesed's 72-gematria, is the better name from a formative standpoint because it echos the number of the Sephirot and carries the 3/movement of Binah, the third Sephira, into creation (Gedolah: and pairs with Gevurah to transmit that movement as an inner and outer life.

In post-Zohar Sephirot, the first 4/Dalet is at the 4th Sephira: Chesed/Gedolah. It is here, that Adam, Aleph-Dalet-Mem, gains the resistance to Aleph that allows him to incarnate that energy. It is there from the beginning in numerical formative Ehhad: Aleph-Hayt-Dalet and in the Lammed of Aleph.

Sephira 1: Aleph:   Keter/Kether :   Infinite energy/consciousness, Intemporal, Unknowable, Life-death. Aleph and Ehhad define the same energy from the usual double perspective: Aleph creating movement (30) in a pool of actual possibilities (80) or the totalized potentials (8) developing their own resistance (4) in response to Aleph. This theme, and the role of Hayt, will be developed in the next Sephira, number 2, Hhokmah, and expanded throughout the 10.
Sephira 2: Bayt:   Hhokmah:   Archetypal (beyond space-time) container. The response of 2-Bayt-container to the energy of 1-Aleph-infinite unlies all creation . Hhokmah: Kaf (20) is Bayt (2) in existence. It defines the containing energy of the 2nd Sephira (receiving the emanation of Keter) as an endogenous response from the depths of unstructured energy (8), which acquires physical supports (20) and a living (5) biological pattern (40), which searches for/is imprinted with the energy of 1-Aleph-Keter. This pattern is the 22 Autiot of the Hebrew alephbet, and it is wise because the containers of thought are in the exact shape of infinite cosmic energy, but in reverse: they are what they signify.
Sephira 3: Ghimel:   Binah:   Completes the initial triad. This is the 3-Ghimel-movement/energy of every 2-Bayt-container animated by 1-Aleph-infinite: the Mother of all things. It is itself a container (Bayt) in existence (Yod) for two lives: an inner life (5/Hay) and an outer, existential life (50/Noun). The double life of Binah is bestowed on Gedolah, the last interior and Gevurah, the first exterior, Sephirot in Adam Qadmon's Cube of Space. Both equations begin with Ghimel, receiving the double inner and outer movement of 3-Ghimel-Binah. Schlesch (Sheen-Lammed-Sheen, 300.30.300) expresses motion with a double cosmic movement, but the repetitiousness of Oomq Tov shows that Adam Qadmon is not yet complete.
Sephira 4: Dalet:   Gedolah:   Resistance. In Gedolah, Sephira 4, resistance/response (Dalet/4) to the movement (Ghimel/3) of Binah produces its own controlled organic movement (Lammed/30) as a living (5/Hay) response. In Gevurah, the substitution of Bayt for Dallet and Raysh for Lammed is the difference betweeen the inner life of the 4th Sephira and Esh M'Maim and the outer life of the 5th and Ha'im-Mot. In one, the 3 of Binah is an inner living movement; in the other, it contributes to the formation of a living body (the 5/life/Sephira forms 2/Bayt/container and Saturn/Shabatai (Sheen-Bayt-Tav-Yod) with a double life: Hayt-Yod-Yod-Mem. Here, in the 4th, the basic internal structural cycle is completed and archetypal existence is achieved: Aleph-Yod-Sheen, Iysch, Man, is formed in the resistant waters of Mem and Adam Qadmon's internal space is completed in Oomq Raa. The medieval kabbalists had such a fear of "evil" that they identified it with Malkut (or fear of the material world that they identified it with evil).

The Last Six Sephirot: Outer/Existential Life
Then, from eternity, with Ten Sayings You gouged
with Scribe, script and scroll -- Ten,
You finished them in six directions,
              Ten words.

                                          Rabbi Elazar Kalir 4th-6th century CE (from Kaplan, SY, xxiii)
The last six sephirot form Adam Qadmon's psychological or experiential space. The Cube is often taken, in some measure, for a spatial construct. One source of this view is the idea of a five-dimensional system: "space-time and morality/soul" with each axis defining a "dimension" as in 3-D geometry. In this view, Depth of Beginning and Depth of End (Keter and Hhokmah) are seen as the axis of time, Depth of Good (Binah) and Depth of Uncertainty (Gedolah) as the morality axis and the last six sephirot -- the faces of the Cube of Space -- form the three dimensions of space, each defined by two sephirot.

Ten Sefirot of Nothingness:
              Their measure is ten
              which have no end
A depth of beginning
              A depth of end ...
Here the Sefer Yetzirah defines the five-dimensional continuum which is the frameworld of its system. These five dimensions define ten directions, two opposite directions in each dimension.

The space continuum consists of three dimensions, up-down, north-south, and east-west. This continuum is defined by six directions, and is called "Universe." The time continuum consists of two directions, past and future, or beginning and end. This is called "year." Finally, there is a moral, spiritual fifth dimension, whose directions are good and evil. This is called "soul."

According to later Kabbalists, these ten directions parallel the Ten Sefirot in the following manner:

Beginning Chakmah Wisdom
End Binah Understanding
Good Keter Crown
Evil Malkut Kingship
Up Netzach Victory
Down Hod Splendor
North Gevurah Strength
South Chesed Love
East Tiferet Beauty
West Yesod Foundation

Kaplan, SY, Commentary on 1:5, p.45

The Zoharic integrators had a difficult time with the sephirotic descriptions of the pre-Zohar Sepher Yetzira, especially the sephirot of (depth of) good and evil. This led, ultimately, to radical changes in the underlying cosmology of both the Cube of Space and Tree of Life, as they struggled with where to put an "evil" sephirot and what qualities to assign to the last, among other problems.

The early sources of the Sepher Yetsira are all consistent in formative letter/astrological planet correspondences and their assignment to the Sephirot 5 through 10 (allowing for left-right/Venus-Mercury swaps in Adam Qadmon's orientation).

You finished them in six directions ...

Later Kabbalah withdrew planetary status from Malkut, changed the formative letter/planetary assignments and displaced the six planets of the extremities into the upper four sephirot.

The proper place for the symbolic categories of space, time and the soul are the three formative spheres of the seven double letters: b'olam, the universe, b'shinah, transformation and b'nephesh the individual -- Bayt with Saturn in the universe, Saturday in the year, right eye in the soul -- the six "dimensions" of the lower sephirot are each formative through three "worlds" of creation.

Space-time itself is only a function of the 10th sephira. The other nine are all beyond space-time. The five-dimensionalists reduce the Cube of Space to a 3-D analogy because they do not understand the dimensions as psychological or symbolic: that is, as structuring inner, psychological space.

Reshit/Acharit, for example, supposedly the dimension of time, are two poles of the creative energy of being, the breath from above (Reshit) and the breath from below (Acharit), which show Aleph and Yod in particular relationships.

Beginning   End
911 400 10 300 1 200   400 10 200 8 1 619
Reshith   'Ahhryth/Acharit

The ten sephirot are more usefully considered as spiritual, or psychological dimensions. The last six, which form an experiential or development space, have directions in the sense of higher goals, basic identity, a future ahead of and a past behind us, a sensual-right-brain input and a cognitive left-brain response and a psyche at the center coordinating it all.

Space-time is a property of existence, which is fully achieved only with the Yod/10th Sephira, Malkut.
The last six sephirot must be considered in pairs, as they are sealed in the Cube of Space, successively by Yod, Hay and Waw: the axes of identity/existence, life and union/interpenetration.  
Sephira 5: Hay: Life   Gevurah: Strength/Rigor. With the formation of Adam Qadmon's inner life complete at the 4th Sephira (the first Yod in Ruahh Elohim Hayim), the 5th Sephira of Life forms his outer, experiential life. The double, inner and outer life, is achieved only with the 5th, where 2/Bayt forms the material and spiritual body alive in the universe. The theme of life permeates this Sephira on every level and is vital to its understanding.
Sephira 6: Waw: Union   Tiphereth: Beauty. Formatively, Tipheret is interesting for the sole Aleph in the Tree of Life -- if we chose Rachamim, compassion, as our attribute, there are none -- and for the two Tavs which enclose it with its structured (Raysh) and unstructured (Phay) aspects. The 6th Sephirot, Sheesh, Sheen-Sheen, 300.300, is a double cosmic movement or Breath: the union of the Breath from above and the Breath from below.
Sephira 7: Zayn: Indetermination   Netzach: Triumph. Triumph may be implied in the achieved freedom of the 7th Sephira: an indeterminate future in the East of the Cube of Space, formed by 4/Dalet (resistance) and Meadim (Aleph in the waters of existence, Mem-Yod-Mem) in the universe. The 7th and 8th sephiras form the (psychological) future and past in abstract Man's developmental and experiential space. They describe a binomial and flow of energy from 7 (indeterminate future) to 8 (unstructured past). The 7th-8th (front-back) axis is sealed with the Hay of Life (as experienced in developemental time). Netzach: Noun/50-Tsadde/90-Hayt-/8: the future is a place where existential life builds structures for consciousness.
Sephira 8: Hhayt: Potential   Hod: Glory   Hhayt, the archetype of unstructured, unconditioned energy or consciousness, or the sum of all possible possibilities is the other pole of the energy of Hay/Life, which flows from an indeterminate future to an indefinite past. The Hay (archetypal life) of Hay-Waw-Dalet complements the Noun (existential life) of Noun-Tsadde-Yod. Kaf, the projection of 2/Bayt as the physical supports for life, forms Hhamah, Hayt-Mem-Hay, where the two lives are summarized once more. God's Glory is His infinite potential.
Sephira 9: Tayt: Formation   Yesod: Foundation   Tayt, the archetypal formative cell, is the primary context for the 9th Sephira. This is the sphere of Yetziratic formation, joined to Malkut, the 10th Sephira of manifest existence, with the Waw of their seals. The Cube carries more information in the North-South and Left-Right directions, as well as in the the formative letter and planet/contrary quality. Yesod: Yod-Sammekh-Waw-Dalet: existence- female & male copulative action-resistance: existence proliferates reality. There are two Yods: Yesod and Yetzira, but existence is not yet a full biological process: achieved with the 10th/Existence sephira and its Mem-Lammed-Kaf-Waw-Tav, where Aleph completes the circuit with Tav and Shem-El.

Sephira 10: Yod: Existence   Malkut: Kingdom   With Yod/10, Aleph in duration, existence is complete in the 10th sephira. Ten is the projection of One into existence, which is existence. Malkut: Mem-Lammed-Kaf-Waw-Tav: is another Kaf/container for the transmuted energy of Kaf-Tav-Raysh, Kether. With Tav, Malkut and Shekinah resist the cosmic energy of Aleph to the point of being Aleph. In Zoharic sephirot, Malkut is the second Mem since Hhokmah: the biological process of the higher and lower worlds. The Yetziratic formation of the 9th Sephira is wedded to the biological process of material reality: sealed by the Waw/Union of the 9th-10th sephirot, Spirit and matter interlock.

This is the Kingdom, the 10th sephira of actual existence, formed by Pay/80 and Venus/Nogah: (largely) unconscious, sensuous material reality, completing the circuit of Aleph-Tav and returning it through Shem-El, the left: a deep secret, apparently.

Tarot Sephirot: Formative Meanings of the Sephirot in Tarot Symbolism

Sephira: 1
    200 400 20
Gematria: 620
Sephira: 2
Chokmah / Hhokmah
  5 40 20 8
Gematria: 73
Sephira: 3
  5 50 10 2
Gematria: 67
Sephira: 4
5 30 6 4 3
Gematria: 48
    4 60 8
Gematria: 70
Sephira: 5
5 200 6 2 3
Gematria: 216
    50 10 4
Gematria: 64
Sephira: 6
400 200 1 80 400
Gematria: 1081
40 10 40 8 200
Gematria: 298
Sephira: 7
    8 90 50
Gematria: 148
Sephira: 8
    4 6 5
Gematria: 15
Sephira: 9
  4 6 60 10
Gematria: 80
Sephira: 10
400 6 20 30 40
Gematria: 496
  5 200 9 70
Gematria: 284
5 50 10 20 300
Gematria: 385
Total: 2748 (Malkut)
Total: 2637 (Shekinah)
Letters: 41