As creation involves intention, desire, thought and work, and as these are properties which imply limit and belong to a finite being, and moreover as the imperfect and circumscribed nature of this creation precludes the idea of its being the direct work of the infinite and perfect, the En Soph had to become creative, through the medium of ten Sephiroth or intelligences, which emanated from him like rays proceeding from a luminary.
They are infinite and perfect when the En Soph imparts his fullness to them, and finite and imperfect when that fullness is withdrawn from them.
In this boundlessness He could not be comprehended by the intellect or described in words, and as such the En Soph was in a certain sense Ayin, nonexistent (Zohar, iii.
The ten Sephiroth, which form among themselves and with the 'En Soph a strict unity, and which simply represent different aspects of one and the same being, are respectively denominated (i) the Crown, (2) Wisdom, (3) Intelligence, (4) Love, (5) Justice, (6) Beauty, (7)iFirmness, (8) Splendour, (9) Foundation, and (io) Kingdom.
Worlds came into existence before the En Soph manifested himself in the human form of emanations, but they could not continue, and necessarily perished because the conditions of development which obtained with the sexual opposites of the Sephiroth did not exist.
In this all-important doctrine of the Sephiroth, the Kabbalah insists upon the fact that these potencies are not creations of the En Soph, which would be a diminution of strength; that they form among themselves and with the En Soph a strict unity, and simply represent different aspects of the same being, just as the different rays which proceed from the light, and which appear different things to the eye, are only different manifestations of one and the same light; that for this reason they all alike partake of the perfections of the En Soph; and that as emanations from the Infinite, the Sephiroth are infinite and perfect like the En Soph, and yet constitute the first finite things.