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Skip to content The Sefirah of Chesed is often misunderstood as mere emotional kindness. In truth, it is one of the most powerful and foundational forces in the Divine order of Creation. The verse in Tehillim states, “Olam Chesed Yibaneh”. Translation: “the world [will be] built upon Chesed” (Tehillim 89:3). This is not poetic language but a metaphysical reality. Chesed is the initial and essential expression of Divine expansion, the first movement of outward flow that allows creation to come into being.
And, of course, as humans created in God’s image, we also possess this intrinsic characteristic.
The Zohar (I:22a) teaches that Chesed is the “right arm” of Hashem, the side of unbounded giving. We find also in the writings of the Arizal, specifically in Eitz Chaim (Shaar 10, Derush 1) that Chesed draws directly from the light of Chokhmah and serves as its vehicle to pour vitality into the lower worlds. Without Chesed, the upper lights would remain contained and inaccessible. This outpouring of compassion is what gives life, sustains all existence, and lays the groundwork for the soul’s spiritual journey.
This article is a continuation on the series of the Tree of Life Sephirot. You can check out the previous articles:
As most readers know, all the images we use are allegories and do not imply physicality in any way whatsoever.
The Kabbalistic image of Chesed as the “right arm” is not a metaphor in the ordinary sense. The Zohar (I:22a) identifies each Sefirah with a different limb of the Divine image: Chesed is the right arm, Gevurah the left, Tiferet the torso. The right arm symbolizes pure extension, reaching outward without resistance. Chesed functions as the Divine will to bestow goodness without measure. The Arizal in Eitz Chaim (Shaar 12, Derush 2) writes that Chesed is the root of all hashpa’ah, the spiritual influx that brings blessing to every level of creation.
This is very important because the Rashash teaches that every time we wish to bring in new Mokhin of Gadlut we must first enclothe them in a special Chesed from Atik Yomin called Yoma Chesed D’Kulhu (“The all-encompassing, everyday Chessed”).
However, the influence if this Sephira is indiscriminate: The difference between lovingkindness (Chessed) and compassion/mercy (Tiferet) is that the former gives without concern for the receiver whereas the latter gives even after considering the receiver’s merits or shortcomings. Compassion is to someone in a lower position, while lovingkindness considers the other one equal in stature.
In this way, Chesed reflects the Divine attribute of chinam (i.e. free), that is giving without precondition even though this openness also contains the potential for misuse. That is why, it must be tempered by Gevurah. Still, when properly channeled, Chesed is the source of tremendous blessing and spiritual elevation. It is the power that opens closed gates and brings light into darkness.
One of the Divine Names most closely associated with Chesed is El (אל). The Midrash (Shemot Rabbah 3:6) teaches that each Name of God corresponds to a specific mode of interaction with the world. When Hashem acts with strength and judgment, He is called Elohim. When He acts with mercy and kindness, He is called El. The Name El appears repeatedly in verses of mercy, such as “El rachum vechanun”—“God, compassionate and gracious” (Shemot 34:6). The Arizal explains in many places that when one meditates on this Name, they draw the energy of Chesed into their life.
This is also the reason the Name El appears in many Kabbalistic Yichudim (unifications), especially those focused on healing, abundance, and compassion. Through aligning one’s intentions with the Divine flow represented by El, the soul becomes a conduit for blessing.
It’s also noteworthy that the word for Maguen (shield) is Gematria 93 which is 3 times the name El (31). We use it as a meditation specifically in the first blessing of the Amidah which concludes that God is Maguen Avraham (the shield of Avraham who is associated with Chessed).
Avraham Avinu is universally recognized in Chazal and the writings of the Mekubalim as the living embodiment of the Sefirah of Chesed. We find this in many places in the Talmud, Midrashim and Zohar.
The Zohar (I:101b) states that Avraham was the chariot (merkavah) of Chesed, meaning that his entire being served as a pure vessel for Divine lovingkindness to flow into the world. His acts of hospitality, generosity, and outreach were not driven by social duty or emotion alone, they were spiritual expressions of the upper Sefirah manifesting through him.
What set Avraham’s Chesed apart was not the quantity of kindness he performed, but its quality. His giving was directed toward revealing the reality of the Creator. The Midrash (Bereishit Rabbah 54:6) recounts how Avraham fed travelers and then encouraged them to bless Hashem, opening their hearts to the Source of life. His tent was open on all four sides (Midrash Tanchuma, Vayera 4), not just to provide food and shelter, but to imitate the Divine quality of limitless giving.
Every detail of his actions including welcoming strangers, advocating for Sodom, teaching monotheism was an expression of Chesed rooted in clarity and holy purpose. In Avraham we see that true kindness is not random giving, but conscious channeling of Divine overflow into a fractured world.
Although Chesed is a holy and foundational force, Kabbalah warns that if it flows without boundaries, it can cause harm. The Zohar (II:179b) teaches that unchecked Chesed can lead to spiritual chaos by sustaining the unworthy. This is why Chesed must always be balanced by Gevurah, the Sefirah of restraint and limitation. Rabbi Shalom Sharabi (Rashash) hints that Chesed alone would give indiscriminately, even to the kelipot (forces of impurity), allowing Divine energy to nourish destructive realms.
This concept is not merely mystical. In practical life, giving without wisdom can enable dependency, corruption, or misuse. Just because one invites strangers to his home, it doesn’t mean that “everything is up for the taking”.
True spiritual giving involves discernment, knowing when to say yes and when to hold back as many influences can be harmful to our family. It is not about shutting down compassion, but directing it with clarity and responsibility.
In this way, Chesed becomes not just emotional kindness but a measured flow of Divine will into the world. (the only time I can think of a more unrestrained giving is in Purim, when the light is so strong that we should give Tzedaka even to those we know are not worthy).
Rabbi Moshe Cordovero, in Tomer Devorah, teaches that one who emulates the Divine trait of Chesed draws down light into their own soul and repairs spiritual blemishes. When a person gives selflessly, whether through material help, time, prayer, or compassion, they expand their inner vessels and awaken hidden dimensions within themselves. This type of giving purifies the heart and aligns the soul with its higher purpose.
Moreover, acts of Chesed create spiritual openings in the upper worlds. The Zohar teaches that when one performs kindness on earth, a corresponding movement of mercy is awakened Above. These are not symbolic reflections but direct channels. When you lift another person through generosity, you are also lifted. When you nourish another, your own soul is nourished. The more aligned one’s giving is with pure intentions, the more it becomes a conduit of Divine influence, not only benefiting others but transforming the giver in the process.
In Sefer HaTemunah (attributed to Tannaitic sources, though likely from the early Geonic period), the Sefirah of Chesed is associated with the primordial Zachor, Divine remembrance. The idea is that Chesed “remembers” the Divine intention to create a world of kindness, and thus upholds it even when strict justice would demand withdrawal.
This makes Chesed the force that maintains continuity, keeping the original desire alive even as history unfolds with complexity and conflict.
According to Shaarei Orah by Rabbi Yosef Gikatilla (Gate 5), Chesed is associated not only with the Name El, but also with the 72-letter Name derived from the three verses in Shemot 14:19–21 (known as the Shem Vav-Ayin-Bet). He writes:
“Shem zeh… shoresh lechesed, veyesh bo koach liftoach tzinorot hashefa.”
“This Name… is a root for Chesed, and possesses the power to open channels of Divine flow.”The reason is that when we consider the 72 names of God, they each have 3 letters totaling 216 (which is Gematria Gevurah = 216). The number 72 itself is Gematria Chessed (=72) so in a sense, the aspect of words is generally founded on Chessed whereas the letters themselves in a general sense are founded in Gevurah.
This connection emphasizes Chesed’s role in opening spiritual gates and explains why this Name is often used in segulot and meditative practices for mercy and abundance.
There’s a Midrash (Pesikta Rabbati 40) which presents a fascinating riddle:
It tells that God “thought” about creating the world with the attribute of strict judgment (Gevurah) but saw it could not endure the sins of the people, so instead created it with Chessed (lovingkindness).
The obvious question is: How can it be that God “didn’t see” that the world could not endure and “changed” His mind”?
The answer that the Shelah HaKadosh gives is that this is a lesson to ourselves: We often fail to reach the levels we are expected and that is something that God judges leniently (with Chesed). However, our aspirations of the levels we wish to reach – these are judged with Middat HaDin (attribute of Judgment), meaning we have no excuses for wishing less than greatness!
This is why God “thought” about creating the world with Din, to allude to the fact that our aspirations are judged according to this aspect. However, even when our actions don’t match them, we are still judged with lovingkindness.
As we just saw, Chesed is not just one among many virtues, it is the force that underlies the creation and continuation of existence. The world itself was formed through a Divine act of expansion, of selfless bestowal. To walk in the ways of Hashem, as the Sifrei teaches on the verse “Vehalachta bidrachav” (Devarim 28:9), is to emulate this boundless giving with wisdom and purpose.
In every generation, the world depends on those who are willing to extend their hand, not out of ego or emotion, but out of alignment with God. When Chesed flows from a place of holiness and discernment, it becomes the foundation of healing, unity, and light.
May we merit to embody the Sefirah of Chesed in truth, and become vessels through which Hashem’s kindness is revealed in the world.
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