IThe Tree of Lifeand the "City of the Just"Kabbalistic Exercises for Inner GrowthEDWARD HOFFMAN

If it can be said that every great spiritual tradition has a central symbolicmotif, then the Kabbalah's definitely is the Tree of Life. As a powerfullyintriguing symbol, it has formed the basis ofJewish metaphysical specula-Iion for millennia. Yet the Kabbalistic system is also designed to provideN/Jecifictools for enhancing our everyday life. Like other chapters in thisvolume, this one draws upon both Tree of Life metaphysics and visionaryfolklore to achieve this end.

JO:RHAPS THE MOST CENTRAL feature of Jewish mystical specula-tion about the universe is the concept of the Tree of Life. Since the

Knbbalah's inception, its adepts have devoted tremendous attention to(·Inborating this complex and imaginative topic. Controversies haveI If' I for centuries over its many interpretations. While some modern-1111 t achers of the Kabbalistic way have glossed over these differences"I opinion, it is important to realize that they have always surroundedlids ulrcady intricate subject. In the space available here, it will there-1,,1 . b . possible to sketch only the broad outlines of what is actually anI Ieusiv and at times an admittably confusing body of material.

J 'wish mystics have always preached that for the cosmos to exist,(1111 '() Ih primordial divine force had to be withdrawn into itself.

The Tree of Life

What was manifested "before" Creation is something they have notdiscussed at length, but have wisely insisted is simply beyond all powersof human intellect to apprehend. Indeed, they have explicitly advisedthat both spatial and temporal qualities-words like where, when, be-fore, and after-are utterly meaningless as applied to this question.

In any event, God (known in the Kabbalah as the Ein Sof, or the"Infinite")-transcending any of our attempts at verbal description-issaid to have contracted inward the divine essence, so as to form a pri-

The Tree of Life 6- the City of the Just I 7

mal space or vacuum for matter to come into being. The Kabbalists donot say so directly but rather intimate that this process-known as thetzimtzum-was in itself a kind of primeval exile or self-banishment ofthe ineffable Splendor.

In this unfathomable event, the Essence was concentrated into asingle infinitesimal point, from which all the countless visible and un-seen aspects of the universe originated. In a passage that has entrancedmany people for centuries, the thirteenth-century Zohar declared:

At the outset the decision of the King made a tracing in the super-nal effulgence ... and there issued within the impenetrable re-cesses ... a shapeless nucleus enclosed in a ring ... [not] of anycalor at all. The most mysterious Power ... clave, as it were, with-out cleaving its void ... until from the force of the strokes thereshone forth a supernal and mysterious point.'

The Kabbalah teaches that cascading from this point, there ema-nated various heavenly attributes that gave shape and energy to theuniverse that we know. On precisely how this cosmological process oc-curred, Jewish mystics have differed. The Zoharic viewpoint was latereclipsed by Rabbi Isaac Luria's dazzling scheme, first promulgated inthe sixteenth century. Two hundred years later, the early Hasidim, par-ticularly the Lubavitcher sect led by Rabbi Shneur Zalman of Liady,made other modifications in Lurianic doctrine. But the absolutely cru-cial element to nearly every Kabbalistic approach-in fact, what insome ways distinguishes Jewish mysticism from other spiritual sys-tcms-is the concept of the ten Sefirot (singular, Sefirah) that underlieall aspects of the cosmos.

The term Sefirah (which has no direct counterpart in any other lan-guage) dates at least as far back as the appearance of the Sefer Yetzirah(Book of Creation) between the third and fifth centuries CE. The wordis a derivate of the Hebrew demarking "to count" or "to number." TheBook of Creation tersely relates, "Ten Sefirot alone: ten and not nine,I n and not eleven. Understand with wisdom and be wise with under-stun lin . ',x~min with them and search among them. Know, think,

unci ViSlIllliz '."2 How iv r, this an 'i nt tra ,t do's 1101 (. I 11 U wit 11 theefirot are or how they were created. At least in writt '11 form, Ihis im-

portant feature of the Kabbalah came later. Rather, the efer Yetziralisuccinctly recounts that the Sefirot are in some manner, together withthe twenty-two Hebrew letters, representations of the vital forces of theuniverse.

In most Kabbalistic systems, then, the act of tzimtzum-out of theincredible radiance of the formless Ein Sof-Ied in a step-by-step wayto the distribution of ten primordial energies. Historically, these havebeen depicted in various diagrams, the most favored being the Tree ofLife. Each of the Sefirot is associated with a huge array of attributes andsymbols including calor, musical notation, and locus within the humanbody.

The top Sefirah is known as Keter, or Crown, signifying the highest ofthe forces. So lofty has it been considered that later generations ofKabbalists have sometimes elevated it out of the Sefirotic arrangemententirely. Keter has traditionally been viewed as the primary generativeforce of the cosmos. Below, on the right and left respectively, are Hokh-mah (Wisdom) and Binah (Understanding). These are seen to corre-spond to the qualities of active and receptive intelligence. Directlybelow Keter, positioned in the middle, is a "shadow" vessel of energyknown as Daat (Knowledge). It has often been depicted as an interme-diary between the triad above it, and may be understood as the synthe-sis between those qualities. In the Chabad system of metaphysicstaught by the inAuential, worldwide movement of Lubavitcher Hasi-dim, Hokhmah, Binah, and Daat are considered the keys to spiritualmastery.

The second holy triad comprises Hesed (Mercy) on the right, Gev-urah (literally Strength, but usually translated as Judgment) opposite it,and Tiferet (Beauty) centered below them. The polar attributes of bothmercy and judgment or limiting strength are deemed necessary to sus-tain the universe in equilibrium. Beauty is the vital sphere of energy-described as the highest presence of the Divine we can ordinarilyglimpse during earthly life-that underlies several interactive patternsof the Sefirot.

'I'h· rhird t rind j. 'OJlIj os \ 1 of N,tztl h (Vi ,', I'Y) on the right, Hod( lory) n the I ,ft, and Yisod (Foundation) in the middle below.While Yesod is typically viewed as the generative power of the materialuniverse, these two Sefirot are often far more vaguely defined in manyKabbalistic discussions. One perspective is that Netzach refers to eter-nal aspects of form and Hod to their specific appearance and shape.

Finally, the Sefirah of Malkut (Kingdom) completes the structure.This energy-essence often symbolizes the physical realm as well as hu-manity. Moreover, it refers to the Shekhinah, the feminine counterpartof the Deity, said to dwell in exile in our universe. Whenever we actwith the right intention and devotion, Jewish mystics have long taught,we convene this divine presence around us. *

Over the centuries, Kabbalists have written entire volumes explicat-ing the cosmic significance of the Tree of Life. It is worth noting thatits roots are seen to lie in the most transcendent reaches beyond ourcomprehension. With the appearance of each Sefirah in the universe,some of the divine energy was diluted, until the world around us waswholly created. "By virtue of the descent and Aow of the life-force tothe lower planes, by means of many and powerful contractions of vari-ous kinds"? do living creatures exist; thus explained the Hasidic sageRabbi Shneur Zalman of Liady. But link by link, these thinkers empha-size, we are inseparably connected to the most hidden and exalted di-mensions of the Eternal One.

CONDUCTING A SPIRITUAL INVENTORY

WITH THE TREE OF LIFE

Jewish mystics have always emphasized that their evocative metaphysi-cal system is meant to guide us meaningfully in everyday life. Ratherthan offering merely an intriguing set of abstract principles, the Kabba-lah is intended to provide a pathway by which we can better and morejoyfully fulfill our particular mission on earth. A fundamental Kabbalis-tic notion is that we inhabit the universe of Assiyah (Action), where ourdeeds are of paramount importance.

"In chapter 9, Laya Seghi presents in detail the traditional notion of the Shekhinah.

to with th 'I'r of Lif . 'I'h ugh stili hllft I P III q III mosfuniquely vital aspect of Jewish mystical though I, III ' t I\ 't' h 1 I( n b nutilized as a tool for meditation. For instance, Rabbi l luyyin Vital ofsixteenth-century Safed, suggested: "Think and intend to receive lightfrom the ten spheres from that point tangential to your soul. There youintend to raise the ten spheres up to the Infinite so that from There[beyond the Sefirot] an illumination will be drawn down to them-tothe lowest level [of your mind and body] ."4

In my work as a psychotherapist and teacher of Kabbalah, I have alsofound that the Tree of Life can serve as a fascinating guidepost-andcompelling map-toward better understanding our inner world. In theHasidic tradition, individuals are encouraged to focus on self-reflectionespecially during the annual periods just prior to Rosh ha-Shanah andPassover. Often, Hasidim in Eastern Europe would journey for hun-dreds of miles in order to meet with their Rebbe and gain a personal"spiritual reading" for inspirational guidance. In keeping with this tra-dition, I therefore recommend that you perform this self-inventoryutilizing the Tree of Life at least twice per year. It might also be use-ful to record your responses in your personal journal for later self-

examination.The exercise goes as follows. After entering the date, nurnber ten

lines in ascending order on your page. Each line will contain the nameof one of the ten Sefirot. (Allow two lines for the fourth and fifth items,as shown in the sample diagram.) Because Kabbalists teach that roots ofthe Tree of Life lie in the transcendental realm and the Sefirot manifestthemselves to us in our lower Universe of Action, the ten lines on yourpage should begin with Keter and culminate with Malkut.

Kabbalists believe that each Sefirah may function within the totalityof our being (spiritual, emotional, and physical) either too weakly orelse too intensely, and that an optimal manifestation for each of the tendifferent Sefirot is therefore our goal. For this reason, mark the left-most side of each line with a large minus sign, thereby signifying Sefiroticund ractivity. The rightmost side of each line will contain a large plussign, signifying Sefirotic overactivity. The center of each line will containan asterisk, signifying optimal activity for that particular Sefirah.

1. ., 'r '"

2. l lokhmah * +3. Binah * +

4a. Hesed (self) * +4b. Hesed (others) * +5a. Gevurah (self) * +5b. Gevurah (others) * +

6. Tiferet * +7. Netzach * +8. Hod * +9. Yesod * +

la. Malkut * +

You are now ready to embark on a journey through your inner uni-verse. Beginning with Keter and ending with Malkut, you will conduct aspiritual inventory to enhance your self-knowledge and sense of direc-tion in your life at present. For each Sefirah has its special psychospiri-tual importance in our totality.

Sit erect but comfortably. Close your mouth and gently breathethrough your nostrils. Clear your mind by concentrating for a few min-utes on your breath as it enters and leaves your body.

1. Now let us begin with Keter. Concerning our inner world, Ketercan be regarded as the "edge of the Void," vastly beyond all qualities ofmundane, everyday experience. Keter lies so close to the mysteries ofEin Sof that we possess virtually no way of describing its essence. Inyour own life, the presence of Keter would be marked by a sense ofoverwhelming transcendence, surpassing the power of words to convey.

Focusing on your own life at present through the past year, indicateon the appropriate line the extent to which Keter has been manifest.Have you had too little of its unique energy, too much, or just the rightamount?

Kabbalists regard the experience of Keter as extremely rare, even overan entire lifetime. Therefore, do not be concerned if you have nothingto demark for the first line of your Tree of Life self-inventory.

W now lcsc nd t th pair of S 01'01' 'ollll"!'lloolIlll/'[I'I'jnt'l-

lect, Hokhmah and Binah respectively.2. In psychospiritual terms, Hokhmah comes like a prov rbial light-

ning flash. It is a moment of profound spiritual revelation-dazzlingillumination-and we typically feel intense wonder, awe, or bliss. Inrecent times, the incisive psychological thinker Abraham Maslow calledthese episodes "peak experiences." We suddenly become able to seeour life with absolute clarity and discernment, as though from a greatheight. The eighteenth-century Italian mystic Rabbi Moses ChaimLuzzatto poetically compared this experience to being elevated in aportico above a garden maze so that all its diverse paths can be dis-cerned clearly.

How active has Hokhmah been in your life during the past year? Tooweak, too strong, or optimal? How could it be possible to have toomuch of this quality at one time? A vivid example can be found in thepsychedelic drug craze in the United States during the late 1960s andearly 1970s. Many sincere seekers sought to achieve revelatory ecstasy byrepeated use of mind-altering drugs like LSD. Despite the attainmentof lofty inward states, such individuals often lost entirely their ability tofunction productively in the everyday world. Thus, each Sefirah needsto manifest in a harmonious way.

3. Binah embraces our ability to process intellectually and rationallythe revelations of Hokhmah. In our everyday life, this quality is mani-fested through such activities as reading books or articles about mysti-cism; attending lectures, classes, or workshops; or even listening torelevant audio tapes about the topic. With too little Binah energy serv-ing to counterbalance Hokhmah, we lose the ability to integrate andtherefore truly benefit from our peak moments in life. Yet, with toomuch Binah energy, mystical experience can become analyzed, dis-sected, and rationalized nearly to death. Over the past year, what hasbeen the quality of Binah in your life?

We now descend to the next pair of Sefirot, Hesed and Cevurah,linked to our emotions in day-to-day living.

4· Ilcse I '11('01111> IS' ,1I 'h trnirs as a . 'pt'II1' ,altruism, ompas-sion, forgiv J1 'ss, r n 'I' sity, kindness, and sympathy. From my experi-

11 as a psychoth rapi t, it is clear that this energy of our inner Tree ofLif is typically manifested in two distinct directions: toward ourselfand toward other people.

For instance, there are individuals who are quite generous or forgiv-ing toward everyone but themselves-that is, tolerant about the short-comings or misdeeds of others, but quite unforgiving about their ownflaws or errors. Of course, the converse can also be true. Like all Sefirot,Hesed can be too weak or too dominant in our life. Its relevant absencemakes us selfish and grim. But if too much Hesed energy is present, webecome overly sentimental, maudlin, and indulgent. Over the past year,how active has been Hesed in your being?

5· Gevurah encompasses the quality of discipline-limit-setting, dis-cernment, and structure. During the late 1960s and early 1970s, thisimportant trait seems to have suffered from a "bad press" in popularAmerican culture. To be "judgmental" about others was often viewedas a mark of arrogance or ignorance. But times inevitably change, and itseems apparent to most of us today how Gevurah acts as the necessarycounterbalance to Hesed. Thus, if we lack appropriate discernment orjudgment concerning people or situations, we are likely to be hurt andmisled repeatedly in life.

Similar to Hesed, the quality of Gevurah can be manifested verydifferently toward ourself and toward other people. We all know per-sons who are unremittingly stern in judging the actions of others, butwho never adopt the same stance toward their own deeds. For Some, theconverse can also be true. Thinking about your own life over the pastyear, how active has been Gevurah?

6. Tiferet exists at the very center of the Tree of Life, and encom-passes aesthetic beauty of an intensely spiritual quality. We typicallyexperience this energy in soul-stirring music, exalted poetry, or inspir-ing artwork. We may also experience Tiferet in the faces of the saintlyor sagacious. Such men and women, often elderly, are certainly not

b 'uutiful III I'h' .ouv 'nil mal, I hysi 'ul S .nsc. Y-I, III - III \ poss 'SS aradian that truly clcvat us.

Too little Tiferet energy can impart a gray dullness to our days andnights. But too much can be harmful, too, if the aesthetic experiencebecomes obsessive and all-domineering. How active has been thisSefirah in your life during the past year?

In descending order, the next pair of Sefirot pertain to the realm ofour bodily instincts. Netzach and Hod encompass what we physicallytake into our being, such as food, drink, and the metabolysis of exercise.Situated on the right, expansive side of the Tree of Life, Netzach there-fore comprises the enhancement of this dimension. Placed on the left,constricting side, Hod constitutes its limitation.

7. If Netzach is too weak in our inner being, we derive little satisfac-tion from food, drink, and physical exercise. In a larger sense, we loseour sense of blessing in this important aspect of earthly living. But ifNetzach is too strong, then the pursuit of food and drink becomes adominant and ultimately self-destructive endeavor. The various formsof substance abuse, such as alcoholism and drug addiction, likewisearise from too much Netzach energy. Or one can become addicted toactivities such as working out to perfect one's muscles. Has Netzachbeen manifesting optimally in your own life over the past year?

8. It is readily apparent how Hod acts as a counterbalance to Netzachin the physical realm. With too little Hod energy, we lack the ability toapply necessary brakes upon our bodily appetites. But with too muchHod, we may become overly ascetic concerning these natural desires.An extreme example is the dangerous and potentially fatal conditionknown as anorexia, in which all food is experienced as repulsive andtotally rejected. During the past year, how active has been Hod in yourlife? Too weak, too strong, or optimal?

9. Yesod encompasses the dimension of sexuality. The Kabbalahviews the sexual drive as a significant aspect of human life, somethingthat cannot be minimized or ignored in self-understanding. Tradition-ally, Kabbalists have regarded lovemaking between husband and wife asa highly spiritual act, one that brings the Shekhinah itself into the mun-

clan w rll; wit '1\ I '1101'111' I n the '<lbbath, this '\ 't is deem cl toI ssess a h ightcne Iimport,

In broader terms, Kabbalists regard Yesod's energy as a force, cer-tainly varying in intensity, that can be guided into a variety of generata-tive, meaningful acts for enhancing the world. How active has beenYesod in your own life over the past year?

10. Finally, Malkut comprises our connection to the world of na-ture-of animals, plants, and all living things as well as our planet itself.In our modern urbanized and technological society, many of us sufferunknowingly from a lack of Malkut energy in our daily life. Indeed, suchnew psychological disciplines as pet therapy and horticultural therapybear witness to the growing scientific recognition that we are vitallylinked inwardly to the natural world. In my recent research into themost powerful spiritual experiences of childhood reported by adultstoday, I found that most people recalled an encounter with nature asthe most memorable epiphany of their early years. Like all the Sefirot,Malkut needs to manifest harmoniously. As the contemporary field ofecopsychology suggests, too little Malkut energy can be harmful to us.Yet too much of this quality can lead to obsession with plants or ani-mals at the expense of our relations with other people. Thinking overyour past year, how do you rate the quality of Malkut in your life?

If conducted thoroughly, the self-inventory described above can domuch to enhance our well-being and illumine aspects of our present lifethat need change or improvement. The Tree of Life can provide a valu-able map for looking at ourselves honestly and thoroughly. In this way,we will be better able to carry out our unique tikkun, or mission onearth.

As the Zohar aptly comments, "When the whole of man had beenduly shaped with all its members, God associated Himself with him andput a holy soul into him ... so that he might attain his full perfection.Hence, while the holy soul is still within man's body, it is incumbentupon him to multiply the image of the King in the world."?

"There is in this an esoteric thought involved," the Zohar adds,"namely, that just as the celestial stream flows on forever without ceas-ing, so man must see that his own river shall not cease in this world."6

'1'111': ITV F 'i'1I1': JUST: MA IN: AN

IMAGINAL JOURNEY

One of the most compelling and inspiring concepts within Judaism isthat of the City of the Just. Throughout millennia of Jewish folkloreand mystical commentary, this notion has occupied a lofty position.Both the Midrash (Jewish folkloric tradition) and formal Kabbalisticliterature have incorporated the conception of a dazzling, heavenlyrealm where the most noble and righteous souls all mingle and dwellamong one another. In the City of the Just, our highest qualities arefully actualized. Likewise, the yeizer ha-ra (evil inclination), with whichwe are so familiar in everyday life, has been utterly vanquished, or per-haps rendered totally unnecessary.

At times, the theme of the City of the Just has related to that of the"Jerusalem on High," which, we have been told, serves as a model forwhat our earthly Jerusalem will one day come to resemble. Indeed, inthe days of the Redemption, all cities and all places will mirror theradiance of this celestial city.

In keeping with traditional Jewish visionary thought, the image of theCity of the Just-a region where only the righteous exist-is regardednot merely as a philosophical abstraction or a distant societal goal.Rather, this motif is seen to provide real sustenance for our own innerbeing-particularly our neshamah (higher soul), which yearns cease-lessly for loftier spiritual experience in this mundane world. Kabbalistshave for centuries stressed the importance of developing our higherimagination in this regard.

In this exercise, you are going on a journey-beyond this realm-tothe City of the Just in paradise. Its inhabitants know of your plans totravel there and indeed welcome your presence as a valued visitor. Yourgoal? To experience the reality of the City of the Just as thoroughly aspossible-and to make use of your experience in your day-to-day,earthly existence.

Sit comfortably but erect in a room free from disturbance or distrac-tion. Close your eyes gently for a couple of minutes. With mouth

,I, s I, br ull! - ev 'Id throueh y ur 110 trils. Fo us your awarcnc s ny ut' br ath as it qui -Hy nt rs and 1 avc your body.

Now feel your inner self soar upward, transcending entirely the mun-dane world. Feel yourself ascending the rungs of the Heavenly Ladder

en by Jacob and other visionaries stretching from earth to paradise.Passing through many layers of clouds, you finally traverse the lastcloud barrier, you now see in the distance the shimmering vista of thelegendary City of the Just.

Feel yourself fly toward its radiant image and finally stop right infront of it. To aid in the power of your journey, the scene has acquiredthe reality of landscape and earthly solidity before you. Enter throughthe Gates of Righteousness, and feel their powerful energy and splendoraround you. Their presence demarks the transition between your dailyrealm of life and this higher one.

As you pass through the holy Gates, you can begin to experienceintensely the brilliance of the City of the Just-its homes and streets,its houses of study and worship. A dazzling light permeates everythingyou observe. The strains of wondrous music may also be heard in thebackground.

Go into the first dwelling place next to you. It is a house of studymeant for travelers such as yourself. Inside you may see some of therighteous deeply involved in mystical inquiry concerning the innermostsecrets of Torah.

When you feel ready, continue your journey outdoors in the City ofthe Just. As you sit within a courtyard garden, gently close your eyes,and feel the radiance and nearness of the Shekhinah. According to folk-loric teaching, the Shekhinah's splendor is ten thousand times brighterthan the sun. But in your transcendent form, you feel only its exaltingstrength uplifting your entire being.

When you feel prepared to return back to earth, do so along the samepath leading to the Gates of Righteousness. Thank the inhabitants ofthe City of the Just for allowing your visit-and then feel yourself de-scending through the cloud layers and the Heavenly Ladder's manyrungs, back to your room. Merge with your normal being. Know that

wh in iv '1' YOLl wish, Y II moy 'Ill I :11 k (Ill IhIs hi ,11 'f j urn 'y-tlllcl thatit will revitalize your sense of identity an I purpose on arth.

After completing the first part of this exercise, you are now ready forits second phase. This aspect will involve making use of your visionaryexperience to better carry out your personal mission in the everydayworld. Reflect briefly upon how you felt during your brief sojourn in theCity of the Just, and then answer in writing (preferably in your personaljournal) the following questions.

First, how does this celestial City differ from the specific locale inwhich you reside? Be as specific as possible in identifying these differ-ences, especially the spiritual ones-concerning such qualities as altru-ism, compassion, discernment, honesty, and kindness.

Second, in what ways does your present sphere of daily life resemblethe City of the Just? Give thought to family members, friends, neigh-bors, and eo-workers, as well as aspects of your natural environment.Once again, be as specific as you possibly can in your answer.

Finally, what currently lies within your daily sphere of activity to helpcreate the City of the Just-the long-envisioned Jerusalem on High-inyour own locale on this planet? What specific actions await yourinvolvement to bring about the mirroring and unifying of all "aboveand below"?

Such Kabbalistic meditations can provide a powerful means for self-discovery and harmonious conduct. As the Midrash encouraginglystates, "The gates are open at every hour, and all who wish to enter,may enter,"?

NOTES

1. Zohar, translated by Harry Sperling and Maurice Simon (London: Son-cino Press, 1931-1934), vo!. 1, p. 63.

2. Book of Creation, translated by Irving Friedman (New York: SamuelWeiser, 1977), p. 1.

3. Schneur Zalman of Liady, Tanya, translated by N. Mindel (Brooklyn:Kehot Publication Society, 1973)'

4. David Meltzer, The Secret Garden: An Anthology in the Kabbalah (NewYork: Seabury, 1976), p. 189.

{,O/ttlf, vol. 2., I. Il.

). Ibid.7. E lward IIoffman, The Heavenly Ladder: Kabbalistic Techniques for

Inner Growth (Commack, N.Y.: Four Worlds Press, 1992), p. 117·