Chesed (Kabbalah)

For the more general concept in Jewish theology and ethics, see Chesed.

The Sefirot in Kabbalah
The Sefiroth in Jewish Kabbalah
	The Tree of Life	v t e

Chesed is one of the ten sefirot on the kabbalistic Tree of Life. It is given the association of kindness and love, and is the first of the emotive attributes of the sephirot.

Etymology and names

The Hebrew noun chesed (חסד) is typically translated as "loving-kindness", "mercy", or "grace". It appears frequently in the Hebrew Bible, denoting acts of kindness and compassion. The term Chesed is derived from the Hebrew root ח-ס-ד, which conveys the idea of loyal love or steadfast kindness. This root is used in various forms in the Hebrew Bible to describe the relationship between God and humanity, as well as the relationships among individuals. Chesed implies a sense of mutual obligation and care, extending beyond mere kindness to encompass loyalty and faithfulness.[1]

A person who embodies chesed is known as a chasid (hasid, חסיד), one who is faithful to the covenant and who goes "above and beyond that which is normally required"[2] and a number of groups throughout Jewish history which focus on going "above and beyond" have called themselves chasidim. These groups include the Hasideans of the Second Temple period, the Maimonidean Hasidim of medieval Egypt and Palestine, the Chassidei Ashkenaz in medieval Europe, and the Hasidic movement which emerged in eighteenth century Eastern Europe.[2]

History

Further information: History of Jewish mysticism

The development of Chesed as a sefirah began in medieval Kabbalistic writings, particularly those of Isaac the Blind and the Gerona circle in 12th and 13th century Provence. These mystics laid the groundwork for the dynamic processes within the divine and human realms. The Zohar, a foundational Kabbalistic text from the 13th century, elaborates on Chesed as the right arm of God, representing the extension of divine mercy into the world.[3]

In the 16th century, Moses ben Jacob Cordovero and Isaac Luria significantly advanced the understanding of Chesed. Cordovero's Pardes Rimonim framed Chesed within a systematic Kabbalistic structure, while Luria's teachings, compiled in texts like Etz Chaim, emphasized its role in the cosmic process of Tikkun (rectification).

The 18th-century Hasidic movement, led by figures such as the Baal Shem Tov, further emphasized Chesed, advocating for acts of kindness and compassion as essential spiritual practices. Hasidism integrated Chesed into daily life, highlighting its importance in connecting with God and elevating the mundane.[4]

Today, Chesed remains a central theme in Kabbalistic studies and Jewish ethical teachings, reflecting its enduring relevance as a guiding principle of love and compassion in both personal and communal spirituality.[5]

Description

Chesed, the fourth of the ten sefirot on the Tree of Life, is located on the right pillar, which is associated with mercy and compassion. As a sefirah, Chesed embodies the divine quality of unconditional love and benevolence, serving as a conduit for the flow of divine energy and grace into the world.[6] The Bahir[7] states,

What is the fourth (utterance): The fourth is the righteousness of God, His mercies and kindness with the entire world. This is the right hand of God.[8]

The first three of the ten sephirot are the attributes of the intellect, while chesed is the first sephira of the attribute of action. In the kabbalistic Tree of life, its position is below Chokmah, across from Gevurah and above Netzach. It is usually given four paths: to chokmah, gevurah, tiphereth, and netzach (some Kabbalists place a path from chesed to binah as well.)

According to Moses ben Jacob Cordovero, Chesed manifests God's absolute, unlimited benevolence and kindness.[9]

Qualities

Colour

Ethical behaviour

In Moses ben Jacob Cordovero's kabbalistic treatise Tomer Devorah, the following are actions undertaken in imitation of the qualities of chesed:[9]

• love God so completely that one will never forsake his service for any reason
• provide a child with all the necessities of their sustenance and love the child
• circumcise a child
• visiting and healing the sick
• giving charity to the poor
• offering hospitality to strangers
• attending to the dead
• bringing a bride to the chuppah marriage ceremony
• making peace between a person and another human being.

Textual references

In the Hebrew Bible

The word chesed occurs 248 times in the Hebrew Bible. In the majority of cases (149 times), the King James Bible (KJV) translation is mercy, following the Septuagint (LXX) eleos. Less frequent translations are: kindness (40 times), lovingkindness (30 times), goodness (12 times), kindly (five times), merciful (four times), favour (three times) and good, goodliness, pity (once each). Only two instances of the noun in its negative sense are in the text, translated reproach in Proverbs 14:34, and wicked thing in Leviticus 20:17.[10]

In the Cloverdale Bible

The translation of loving kindness in KJV is derived from the Coverdale Bible of 1535. This particular translation exclusively uses chesed to refer to the benign attitude of YHWH ("the LORD") or Elohim ("God") towards his chosen, primarily invoked in Psalms (23 times), but also in the prophets, four times in Jeremiah, twice in Isaiah 63:7 and once in Hosea 2:19. While lovingkindness is now considered somewhat archaic, it is part of the traditional rendition of Psalms in English Bible translations.[11][12]

In Western esotericism

In Western esotericism, Chesed is the fourth sephirah on the Tree of Life in the Kabbalistic tradition. Positioned on the Pillar of Mercy, Chesed lies directly below Chokmah and is associated with attributes of benevolence, expansion, and kindness. It represents a range of qualities linked to mercy and loving-kindness, making it a cornerstone of the esoteric understanding of divine benevolence.[13]

Chesed signifies compassion, mercy, and the unconditional love of the divine. It embodies growth, abundance, and the expansive nature of divine energy, often symbolizing the idea of a benevolent ruler who governs with wisdom and kindness. This sephirah is linked to the planet Jupiter, reflecting qualities of generosity and authority.[14]

The God-name associated with Chesed is El, which signifies might and power in a benevolent context. The Archangel Tzadkiel (or Zadkiel) oversees Chesed, embodying the mercy and benevolence that this sephirah represents. The angelic order of this sphere is the Hashmallim.[15] The opposing qlippah is represented by the demonic order Gamchicoth (or Gha'agsheblah).[16]

In terms of virtues and vices, Chesed's virtue is obedience, reflecting alignment with divine will through acts of kindness. Its vice is bigotry or hypocrisy, indicating the perversion of kindness into favoritism or unjust discrimination.[17]

Chesed is often depicted in blue, symbolizing serenity and expansiveness. Its symbols include the wand, representing authority and power, and the tetrahedron, denoting stability and structure. In practical Kabbalistic work, Chesed can be invoked to bring about healing, generosity, and harmonious expansion. Meditative practices focusing on Chesed aim to open the heart to divine mercy and develop the capacity for kindness and magnanimity.[13]

See also

• Agape (Greek, Christianity)
• Divine love
• Hasid
• Hermetic Qabalah
• Ishq (Arabic, Islam)
• Jewish views on love
• Mettā (Pali, Buddhism)

References

Citations

1. Botterweck & Ringgren (1974).
2. Elazar (2020).
3. Idel (1988); Matt (1995).
4. Heschel (1997).
5. Kaplan (1995).
6. Matt (1995).
7. Bahir (1995).
8. Green (2004), p. 30.
9. Cordovero (1993), p. 84.
10. "Strong's H2617 - checed". Blue Letter Bible. Retrieved 25 October 2018.
11. Harris, Archer & Waltke (n.d.), p. 307: "[Although] The word 'lovingkindness' [...] is archaic, [it is] not far from the fullness of meaning of the word [chesed or hesed]."
12. Greenberg (n.d.), p. 268: "The Hebrew hesed (plural hasadim) is usually translated as 'grace' or 'loving-kindness', but sometimes also as 'mercy' or 'love'."
13. Fortune (2000).
14. Regardie (1970).
15. Regardie (1970); Knight (2001).
16. Crowley (1986), p. 2, Table VIII.
17. Knight (2001).

Works cited

• The Bahir. Translated by Aryeh Kaplan. Aronson. 1995. ISBN 1-56821-383-2.
• Botterweck, G. Johannes; Ringgren, Helmer, eds. (1974). Theological Dictionary of the Old Testament. Vol. IV. Eerdmans Publishing Company. ISBN 978-0-8028-2328-1.
• Cordovero, Moshe (1993). The Palm Tree of Devorah. Translated by Moshe Miller. Targum Press. ISBN 1-56871-027-5.
• Crowley, Aleister (1986). 777 and other Qabalistic writings of Aleister Crowley. York Beach, Maine: Samuel Weiser. ISBN 0-87728-670-1.
• Elazar, Daniel L. (2020). "Covenant as the Basis of the Jewish Political Tradition". Kinship and Consent: Jewish Political Tradition and Its Contemporary Uses. Taylor & Francis. ISBN 978-1-000-67778-2. Retrieved 25 October 2018 – via jcpa.org.
• Fortune, Dion (2000) [1935]. The Mystical Kabbalah. Samuel Weiser. ISBN 1-57863-150-5.
• Green, Arthur (2004). A Guide to the Zohar. Stanford University Press. ISBN 978-0-8047-4908-4.
• Greenberg, Yudit Kornberg (n.d.). Encyclopedia of Love in World Religions. Vol. 1.^[full citation needed]
• Harris, R. Laird; Archer, Gleason L., Jr.; Waltke, Bruce K. (n.d.). "Hesed". Theological Wordbook of the Old Testament. Vol. 1.^[full citation needed]
• Heschel, A. J. (1997). Moral Grandeur and Spiritual Audacity: Essays. Farrar, Straus and Giroux. ISBN 978-0-374-52495-1.
• Idel, Moshe (1988). Kabbalah: New Perspectives. New Haven and London: Yale University Press. ISBN 978-0-300-04699-1.
• Kaplan, Aryeh (1995). Meditation and Kabbalah. Jason Aronson. ISBN 978-1-56821-381-1.
• Knight, Gareth (2001). A Practical Guide to Qabalistic Symbolism. Weiser Books. ISBN 978-1-57863-247-3.
• Matt, Daniel C. (1995). The Essential Kabbalah: The Heart of Jewish Mysticism. HarperCollins. ISBN 978-0-06-251163-8.
• Regardie, Israel (1970). The Golden Dawn. Llewellyn Worldwide. ISBN 0-87542-663-8.

Further reading

• Berg, Michael, ed. (1999). The Zohar: Prologue, Beresheet A. Israel: Yeshivat "Kol Yehuda".
• Dan, Joseph, ed. (1986). The Early Kabbalah. Paulist Press. ISBN 978-0-8091-2769-6.
• Franck, Adolphe (1926). "Relation of the Kabbalah to Christianity". The Kabbalah: Or, The Religious Philosophy of the Hebrews. Translated by I. Sossnitz. New York: Kabbalah Publishing Company.
• Godwin, David (1994). Godwin's Cabalistic Encyclopedia: A Complete Guide to Cabalistic Magick. Llewelyn Worldwide. ISBN 978-1-56718-324-5.
• Halevi, Z'ev ben Shimon (1991). Introduction to the Cabala. Red Wheel Weiser. ISBN 978-0-87728-816-9.
• Halevi, Z'ev ben Shimon (2009). The Kabbalistic Tree of Life. Kabbalah Society. ISBN 978-1-905806-32-4.
• Hanegraaff, Wouter J. (2010). "The Beginning of Occultist Kabbalah: Adolphe Franck and Eliphas Levi". Kabbalah and Modernity: Interpretations, Transformations, Adaptations. Netherlands: Brill. ISBN 978-9004182875.
• Mathers, S. L. MacGregor (1887). The Kabbalah Unveiled. London: Kegan Paul, Trench, Trubner & Co.
• Regardie, Israel (1972). The Tree of Life. Samuel Weiser. ISBN 978-0877281498.
• Regardie, Israel (1999) [1932]. A Garden of Pomegranates. Llewellyn. ISBN 1-56718-141-4.
• Samuel, Gabriella (2007). Kabbalah Handbook: A Concise Encyclopedia of Terms and Concepts in Jewish Mysticism. Penguin Publishing Group. ISBN 978-1-101-21846-4. OCLC 488308797.
• Scholem, Gershom (1974). Kabbalah. Quadrangle/New York Times Book Company. ISBN 978-0-8129-0352-2.
• Tishby, Isaiah (ed.). The Wisdom of The Zohar: An Anthology of Texts. Translated by David Goldstein. The Littman Library. Three volume set.