The number ten signifies completeness; the numerals one through ten being the basis of all other numbers. It may be immediately noted, however, that our list of sefirot contains not ten but eleven stations. This is again one of those contradictions or paradoxes or different ways of looking at things that are so frequent in Kabbalah and life, such as disease becoming cure. That said, Daas is a mysterious sefira which is sometimes not counted. Alternately and more elegantly, this discrepancy is resolved by realizing that Keser and Malchus are closely identified and even identical, but on different octaves, so to speak. (More about that later.) This is mutual identity is another example of the kabbalistic principle, "The end is wedged in the beginning." Previously in our discussion of humility we identified Chochma as the first sefira, while in our list above Keser/Crown occupies that position. Keser, as we shall see, is not part of creation proper, just as the crown is not really part of the person. Keser/Crown sits "on top" of creation, transmitting G-dliness from the Emanator to the emanated. Keser is G-d getting ready to create, the Infinite, Unqualified Light/Ein Sof already approaching creation, quality.

It can also be noted from our list that each sefira is associated with a particular quality. These distinctions in G-dliness are the source of differentiation, so apparent in our world, which before tzimtzum were not possible in the all-inclusive light of the Ein Sof. It should be noted that these distinctions in G-dliness are only apparent to us, creation, i.e., looking from below up. G-d for Himself, even as He manifests for our benefit in the different sefirot, mystically remains simple, uncompounded, undifferentiated; "I, the L-rd have not changed@@"

Each sefira includes all other sefirot; Chochma is compounded of: Chochma of Chochma, Binah of Chochma, Daas of Chochma, Chesed of Chochma, Gevurah of Chochma, Tiferet of Chochma, Netzach of Chochma, Hod of Chochma, Yesod of Chochma and Malchus of Chochma; Gevurah is compounded of Chochma of Binah, Binah of Binah, Daas of Binah, etc.

Referring back to examples of the beneficial associations between Chesed/Kindness and Gevurah/Discipline, we can now observe that refusing a child a third ice cream cone because it might cause a stomach ache would be an example of Gevurah of Chesed, the Discipline of Kindness. Here discipline is actually kindness. A study break which sharpens concentration would be an example of Chesed of Gevurah, the Kindness of Discipline.

The sefirotic system provides us with a method of organizing our experience. the qualities associated with each sefira demonstrate links, relationships between the things of this world. The sweetness of an apple, for example, is associated with the sefira Chesed/Kindness. The sefirot, like Kabbalah as a whole provides us with a vocabulary and grammar to describe our experience. Describing our experience, our positive and negative experiences, is a creative process. Familiar with the intricacies of our problems we can better handle them. When we see the topography of our disease, the bumps and cracks, we know how to approach it; we can get a handle on it.