Zohar, orchard of pomegranets, Rabbi Moshe Cordevero (Ramak).

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Cordovero evil is the natural state - Luria arizal evil is the result of an accident 

Pardes Rimonim is a classic work of authentic Kabbalah penned by the preeminent scholar, Rabbi Moshe Cordevero (Ramak). A powerful intellect, fertile writer, and gigantic figure in Kabbalah, Ramak (circa 1520-1570) distinguished himself first in Talmudic studies while under the tutelage of Rabbi Yosef Caro. However, he began his Kabbalah studies at age 20 with Rabbi Shlomo Alkabetz, who was both his brother-in-law and composer of Lecha Dodi. In the Pardes, Ramak also displays a marked philosophical influence by the Rambam (Rabbi Moshe Ben Maimon, i.e. Maimonides), as evidenced in his rational approach to the subject matter, his choice of terminology, and by his great care in the use of language that defends the Divine ‘incorporeality’ of the Deity. Indeed, Ramak’s encyclopedic work in Kabbalah heralded the renaissance of kabbalistic genius that emerged after him in Safed. A comprehensive work collecting the kabbalistic learning of that time, the original Hebrew version of the Pardes was a single volume composed of 32 parts and was written in both Hebrew and Aramaic. This present English translation of Pardes Rimonim consists of four parts and is divided into treatises, and chapters. Of the four treatises published in this volume, Ramak designates the first as “Ten and not Nine”. It consists of 10 chapters. Referencing the Sefer Yezirah and “those who are involved in the hidden wisdom”, he underlines the agreement that there are only 10 Sefirot, thereby establishing at the outset their numerical integrity. Not only are the Sefirot 10 in number, but also Bli Mah, i.e. without

substance, materiality or physical limits. This is important, for the Sefirot are understood as God’s attributes; and just as the Deity is incorporeal, without material limitations or boundaries, so too are His attributes − the Sefirot. The second treatise is called “The Reason for the emanation”, consisting of 7 chapters. In chapter 1 of this treatise, Ramak addresses Rabbi Yehudah 'Hayat’s critique of Rabbi Azriel’s statement − wherein he attempts to establish the number of Sefirot as 10, while referring to a Sefira as a point and ascribing to it geometrical dimension − that it has “…three dimensions, length, width, and depth; and when you multiply it by itself, three becomes nine, which − together with the space that contains them − make ten”. The basis for Rabbi Yehudah’s criticism is that dimension entails quantity; and since a Sefira is an attribute of God − Who is without the limits of dimension or quantity − attributing dimension to a Sefira implies corporeality in the Deity. Ramak brings further clarity to the issue by explaining that the Sefirot have no share in materiality, but rather, after bodies are derived from them, then the “Sefirot are their [bodies] roots to which we apply the terms of materiality only by synonym”. In the third treatise, called “Is the Infinite Crown?”, Ramak speaks to the confusion displayed by some kabbalists who make the Upper Crown (Keter) synonymous with the Infinite (Ein Sof), and by implication make Ein Sof one of the 10 Sefirot. Ramak rejects this notion with support drawn from scripture and logic, arguing that the Emanator is essentially distinct from the emanation in that the emanated are subject to the limits of time. He says of the Deity that, “One of the things about the Infinite is that it is impossible that He does not exist. He is the necessary existent Who brought time into existence,

but He is not subject to time”. He also quotes Yigdal: “He is first, but there is no beginning to His beginning”. Rather the Infinite is the First of all that that comes after. In this way, Ramak establishes that Keter is one among the emanated. The fourth treatise is entitled “Substance and vessels”, and has 10 chapters that deal with the question of whether the Sefirot are ‘co-substantial’ with the Emanator or whether they are merely vessels. He begins essentially with a survey of Rabbi Mena’hem Recanati’s view of the matter, which is, in effect, that the Creator and the Sefirot are not co-substantial. Rather, the Sefirot are vessels into which “the Creator’s great light” shines, and the influx into them is an emanation. Ramak contrasts this perspective with the view that alleges the co-substantiality of the Deity and the Sefirot. For this he cites Rabbi David’s book Magen David. Ramak then follows this with a perspective derived from the Zohar wherein he maintains, “These Sefirot are a higher soul dressing into the ten Sefirot called by names that are vessels. In other words, the ten substantial Sefirot are the brain and the higher soul of the ten vessels”. Ramak ends by explaining that the names, attributes, and epithets mirror the actions of the Creator, and are all for the sake of His creatures, for, “If not for them, why should He be called ‘Merciful’ or ‘Judge’?” Thus, it is not that the Creator ‘has’ attributes or names. Nonetheless, it is by these attributes that the Creator spreads His influence into the world and thereby governs all its creatures. Talib Din