Understanding the Sefirot involves an understanding of symbolic systems that are based on mathematical and organic imagery. In the mathematical system the first Sefirah is equated with nothingness (zero); the second Sefirah, though it does not have size or measure, contains the possibility of expansion. This second Sefirah transforms into a circle that becomes a river from which flow different "streams of emanation" into the "great sea" of the last Sefirah. The beginning of this process of Creation is viewed as an act of Divine Will.
The organic symbolism equates Binah ("intelligence") with the roots of a tree that is watered by Chokhmah ("wisdom"), and branches out into seven Sefirot. Another organic image compares the primordial point with the seed sown in the womb of "the supernal mother," who is Binah. The resulting fertilization and birth of children are the "emanations." The manifestation of God is a fascinating, if complex, study. The first Sefirah contains only He, although He is hidden and not mentioned. Thus the first sentence of Torah - "In the beginning God created..." is interpreted mystically to refer to the first three Sefirot. Through the medium of Chokhmah ("wisdom") the first Sefirah produces by an act of emanation the third Sefirah, which is Binah ("intelligence"). Binah is also called Elohim ("God"). Thus "God" is not the subject but the object of the sentence. And yet, with His manifestation, God becomes subject or "Thou," Whom man can address directly. This "Thou" becomes the totality of the Sefirot in the last Sefirah, Malkhut ("kingdom"). This process of emanation can be succinctly summarized: "Nothingness changes into I" (in Hebrew, Ayin Le-Ani). The three Hebrew letters that comprise the term Ayin ("nothingness") are also contained in Ani ("I"), but combined in a different way.
The totality of emanation is pictured by the "Celestial Chariot." Abraham (representing love - Chesed), Isaac (symbolizing strict justice - Din), Jacob (the attribute of mercy - Rachamin), and David (founder of kingship - Malkhut) constitute the "four legs of the Throne" in the Chariot. Adding Moses and Aaron as sources of prophecy, represented by the attributes of lasting endurance (Netzach) and majesty (Hod), and finally, Joseph the righteous (Tzaddik), the number of seven Sefirot is attained. This symbolism conveys the moral content of the emanations as specific ethical attributes. Thus each patriarch, noted for a particular moral quality, embodies the rule of a divine attribute in the world. From ethical to cosmological symbolism. The four elements, the four winds, the four metals are represented by Gedullah ("greatness"), Gevurah ("power"), Tiferet ("beauty"), and Malkhut ("kingdom"). The moon, a rich symbol in Jewish life, is seen as a manifestation of the last Sefirah.