(a) Scholion.—The number ten does not contradict the absolute unity of the En Soph, as one is the basis of all numbers, plurality proceeds from unity, the germs contain the development, just as fire, flame, sparks and colour have one basis, though they differ from one another. (Answer 6.) (b) Scholion.—Just as cogitation or thought, and even the mind as a cogitated object, is limited, becomes concrete and has a measure, although pure thought proceeds from the En Soph; so limit, measure, and concretion are the attributes of the Sephiroth. (Answer 7.) 4. Proposition.—The Sephiroth are emanations and not creations. 1. Proof.—As the absolute En Soph is perfect, the Sephiroth proceeding therefrom must also be perfect; hence they are not created. (Answer 5.) 2. Proof.—All created objects diminish by abstraction; the Sephiroth do not lessen, as their activity never ceases; hence they cannot be created. (Ibid.) Scholion.—The first Sephira was in the En Soph as a power before it became a reality; then the second Sephira emanated as a potency for the intellectual world, and afterwards the other Sephiroth emanated for the sensuous and material world. This, however, does not imply a prius and posterius or a gradation in the En Soph, but just as a light whose kindled lights which shine sooner and later and variously, so it embraces all in a unity. (Answer 8.) 5. Proposition.—The Sephiroth are both active and passive (‏מקביל ומתקבל‎). Proof.—As the Sephiroth do not set aside the unity of the En Soph, each one of them must receive from its predecessor, and impart to its successor—i.e., be receptive and imparting. (Answer 9.) 6. Proposition.—The first Sephira is called Inscrutable Height (‏רום מעלה‎); the second, Wisdom (‏חכמה‎); the third, Intelligence (‏בינה‎); the fourth, Love (‏חסד‎); the fifth, Justice (‏פחד‎); the sixth, Beauty (‏תפארת‎); the seventh, Firmness (‏נצח‎); the eighth, Splendour (‏הוד‎); the ninth, the Righteous is the Foundation of the World (‏צדיק יסוד עולם‎); and the tenth, Righteousness (‏צדק‎). (a) Scholion.—The first three Sephiroth form the world of thought; the second three the world of soul; and the four last the world of body—thus corresponding to the intellectual, moral, and material worlds. (Answer 10.) (b) Scholion.—The first Sephira stands in relation to the soul, inasmuch as it is called a unity (‏יחידה‎); the second, inasmuch as it is denominated living (‏חיה‎); the third, inasmuch as it is termed spirit (‏רוח‎); the fourth, inasmuch as it is called vital principle (‏גפש‎); the fifth, inasmuch as it is denominated soul (‏נשמה‎); the sixth operates on the blood, the seventh on the bones, the eighth on the veins, the ninth on the flesh, and the tenth on the skin. (Ibid.)