The dynamic of the Sefirot becomes increasingly complex through the centuries. Moses of Burgos asserted that from each Sefirah are suspended worlds. That is, each emanation possesses its own characteristics, including hidden "worlds" of love and justice. Some kabbalists speak of millions of these worlds!

The Zohar includes these descriptions within the anatomy of "the white head." Parts of the "head" symbolize the ways in which God acts: the brow refers to His acts of grace, the eye to His providence, the ear to His acceptance of prayer, the beard to the thirteen facets of mercy. This anthropomorphic rendering of these hidden worlds posits the idea that Sefirot exist within Sefirot. Moses Cordovero analyzes this phenomenon through a doctrine of the bechinot, the infinite number of aspects that can be differentiated within each Sefirah. Each bechinah brings forth another bechinah -- each aspect revealing another aspect and then another of the Sefirah. Further, each Sefirah descends into itself, bringing forth an infinite possibility of internal reflections. Yet there is the finite manifestation as well -- each Sefirah brings into being another Sefirah. All this is predicated on the concept that the roots of emanation have a concealed "aspect" in Ein-Sof itself. Cordovero understands this concealment as the three supernal lights which serve as the highest emanation.

Cordovero considers the Sefirot more than emanations that bring forth the attributes of the Emanator. He suggests these emanations become the structural elements of all beings. The apprehension of this process depends on a mystical intuition called the "fleeting vision of the eternal."

The Sefirah is expressed symbolically in two ways: reflected light and channels. In the first mode, in addition to the direct light that spreads from one Sefirah to the next, there is a light which is reflected back from the lower Sefirot to the upper. This reflected light can emerge from any Sefirah, back to any Sefirah, and this reflection can cause the differentiation of even more aspects of each Sefirah. The mode of channels is based on the premise that specific Sefirot stand in relationship with other Sefirot. Turning to each other there develops a channel of influence between them that is different from emanation. Any interruption in the return from Sefirot above and below each other is called a "breaking of the channels," an idea which explains the relations between the lower and upper worlds on the occasion of sin and divine disapproval.