of the sea’s water and the water stream proceeding therefrom to spread itself are two. A great reservoir is then formed, just as if a huge hollow had been dug; this reservoir is called sea, and is the third. The unfathomable deep divides itself into seven streams, resembling seven long vessels. The source, the water stream, the sea and the seven streams make together ten. And when the master breaks the vessels which he has made, the waters return to the source, and then only remain the pieces of these vessels, dried up and without any water. It is in this way that the Cause of Causes gave rise to the ten Sephiroth. The Crown is the source from which streams forth an infinite light: hence the name En Soph (‏אין סוף‎) = infinite, by which the highest cause is designated: for it then had neither form nor shape, and there is neither any means whereby to comprehend it, nor a way by which to know it. Hence it is written, ‘Seek not out the things that are too hard for thee, neither search the things that are above thy strength.’ (Ecclus. iii, 21.) He then made a vessel, as small as a point, like the letter ‏י‎, which is filled from this source (i.e. the En Soph). This is the source of wisdom, wisdom itself (‏חכמה‎), after which the Supreme Cause is called ‘wise God.’ Upon this he made a large vessel like a sea, which is called Intelligence (‏בינה‎): hence the name ‘intelligent God.’ It must, however, be remarked that God is wise, and through himself, for wisdom does not derive its name through itself, but through the wise one who fills it with the light which flows from him, just as intelligence is not comprehended through itself, but through him who is intelligent and fills it with his own substance. God needs only to withdraw himself and it would be dried up. This is also the meaning of the words, ‘the waters have disappeared from the sea, and the bed is dry and parched up.’ (Job xiv, 11.) The sea is finally divided into seven streams, and the seven costly vessels are produced, which are called Greatness (‏גדולה‎), Judicial Strength (‏גבורה‎), Beauty (‏תפארת‎), Firmness (‏נצח‎), Splendour (‏הוד‎), Foundation (‏יסוד‎), and Kingdom (‏מלכות‎). Therefore is he called the Great or the Merciful, the Mighty, the Glorious, the God of victory, the Creator, to whom all praise is due, and the Foundation of all things. Upon the last attribute all the others are based as well as the world. Finally, he is also the King of the universe, for everything is in his power; he can diminish the number of the vessels, and increase in them the light which streams from them, or reduce it, just as it pleases him.” (Sohar, i, 42 b, 43 a, section ‏בא‎.)