(c) Proof.—As the primary cause of the world is infinite, nothing can exist without (EXTRA) him; hence he is immanent. (Ibid.)
Scholion.—As the En Soph is invisible and exalted, it is the root of both faith and unbelief. (Ibid.)
ii. Proposition.—The Sephiroth are the medium between the absolute En Soph and the real world.
Proof.—As the real world is limited and not perfect, it cannot directly proceed from the En Soph, still the En Soph must exercise his influence over it, or his perfection would cease. Hence the Sephiroth, which, in their intimate connection with the En Soph, are perfect, and in their severance are imperfect, must be the medium. (Answer 3.)
Scholion.—Since all existing things originated by means of [[178]]the Sephiroth, there are a higher, a middle, and a lower degree of the real world. (Vide infra, Proposition 6.)
iii. Proposition.—There are ten intermediate Sephiroth.
Proof.—All bodies have three dimensions, each of which repeats the other (3 × 3); and by adding thereunto space generally, we obtain the number ten. As the Sephiroth are the potencies of all that is limited they must be ten. (Answer 4).
(a) Scholion.—The number ten does not contradict the absolute unity of the En Soph, as one is the basis of all numbers, plurality proceeds from unity, the germs contain the development, just as fire, flame, sparks and colour have one basis, though they differ from one another. (Answer 6.)
(b) Scholion.—Just as cogitation or thought, and even the mind as a cogitated object, is limited, becomes concrete and has a measure, although pure thought proceeds from the En Soph; so limit, measure, and concretion are the attributes of the Sephiroth. (Answer 7.)
4. Proposition.—The Sephiroth are emanations and not creations.