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גבורה

גבורה, meaning "might" or "strength," is one of the ten Sefiros and represents the Divine attribute of Din (דין, law and judgment). It expresses restraint, limitation, and discipline—ensuring that Chesed (חסד) is not given indiscriminately, but in accordance with the merit of the recipient. Gevurah is the principle that sets boundaries and measures in the Divine flow.

The Nature of Gevurah

Gevurah is the source of all limitation and measurement in the Divine emanations. Whereas חסד indicates unbounded expansion, גבורה sets a limit to how far the אור עליון (Supernal Light) may extend.

As stated in Etz Chayim: "All fixed measures and limitations are but from the side of גבורה. For חסד indicates an extension in all matters beyond the limit. גבורה, however, does not allow the Supernal Light to extend, but sets to it a limitation and measure to the point of actual need—for the light to extend that far but no further."[1][2]

Gevurah and Tzimtzum

Gevurah is intimately connected with the concept of Tzimtzum (צמצום)—the contraction, concealment, and limitation of Divine revelation. In essence, חסד and גבורה are opposing principles: חסד seeks to give and extend, while גבורה seeks to hold back, to restrict, or to withhold. Hence, from גבורה come the strict judgments of the Divine.[3]

A Positive Attribute

Though it involves limitation and judgment, גבורה is not a negative attribute. Being one of the Divine middos, it is inherently good and necessary. In fact, Gevurah often brings about a unique and refined expression of Divine kindness—one that comes through discipline.[4] [5]

Often, however, the positive effects of גבורה are revealed only through some initial effort or arousal from below (אתערותא דלתתא).

Gevurah in Creation

In the act of creation itself, גבורה—especially as expressed in צמצום—is actually a profound act of Divine kindness. For without limitation, the infinite Divine light could not allow for the existence of finite beings.

As explained in Tanya: “Tzimtzum makes it possible for G-d’s creatures to exist and subsist.”[6]

References

  1. Etz Chayim 18:5
  2. Pardes Rimonim 8:2
  3. Igeres HaKodesh, sec. VIII, XII, XIII, XV
  4. Torah Or, Noach p. 9c
  5. Igeres HaKodesh, sec. XV
  6. Tanya Part II (Shaar HaYichud V’HaEmunah), Ch. 6