Sefirot — Filters of Light
Anyone who has heard of magic is surely familiar with the concept of the Tree of Sefirot.
This depiction of the World Tree, born in the depths of esoteric thought in Ancient Egypt and later developed by European Kabbalists, belongs to a class of ideas that everyone assumes they understand well but which often turn out to be misinterpreted.
The central idea that gives rise to the concept of the Sefirot is that the Primary Light, the primordial consciousness of the Absolute, passing through stages of transition from a potential state to the actual filling of a vessel, undergoes modifications as it adapts to the various properties of the vessel itself. Because Light is wholly transcendent relative to any vessel, it cannot enter any single vessel in its fullness; that fullness can be received only by the aggregate of vessels, each of which accepts a certain “limited” Light, and together they complement one another. Moreover, for Light to enter a vessel the readiness and capacity of the vessel itself to receive Light are absolutely necessary; therefore, depending on that capacity, each of the vessels receives a certain amount of Light. Note that the very nature of Light does not change or diminish in any of the vessels; what differs is only its perception, i.e., the reflection of the Outer Light in the form of inner Light.
Such a system of mutually complementary vessels, differing in the degree to which they receive Light, is called the Tree of Sefirot. There are ten properties of any vessel that require modification of Light, and accordingly there are ten modifications of Light as well.
Yet, for some reason, most often when people speak of the Tree of Life they mean only the cosmogonic Tree. Accordingly, the Sefirot are considered only in their macrocosmic aspect — as the primordial modes by which the cosmos receives Light.
However, sephirotic decomposition is valid for any closed object (partzuf) — whether the cosmos as a whole, a particular world, a person, or even any completed sentence.
And in each object all the Sefirot are manifested (only Keter is always above its partzuf).
We will not dwell here on the names and forms of the individual Sefirot, since this has been discussed at length. We will discuss only the microcosmic significance of the Tree, because that is precisely what often escapes researchers’ attention.
Sephirotic decomposition can be considered even with this post as an example (for this is also a closed object). We have already discussed this aspect on other resources, yet it seems appropriate to present that discussion here as well.
So, we had a vague idea to write a post. But that vague idea already contained the experience that led to that intention. This is Keter. Then we opened the site and the post window, i.e., we manifested activity to generate the post — this is Chokhmah. The set of letters and the wording of the post — the process of embodying our Thought — this is Binah. By posting we intended to achieve certain goals, to influence the further course of events — this corresponds to Chesed. And we would be dissatisfied if we could not formulate our thought, or if we were misunderstood — a latent fear in this case is Geburah. The post itself, its text as a whole, already created by us and posted — this is Tiferet. Then its own life begins. Someone reading it begins thinking creatively. That is the Netzach of this post. Yet someone else may think, “What a stupid post” or, “What is this about at all.” That is the overcoming of the post, its Hod.
(Here Geburah means timidity and caution only in the example considered. In the broader sense the name of this Sefira means “Severity”, and therefore in general its sense is that part of an object which resists freedom and change. The same applies to the Sefira Hod (“Glory”) — it is the aspect of an object that creates its inertia.)
In any case, the post is created, it exists and affects both those who read it and other objects (for example, it consumes disk space on the provider’s hard drive). This is the post’s Yesod, its activity, and moreover it is open to editing, both grammatical and semantic, in need of development — that is, it also shows passivity. The passive existence of the post is its Malkuth.
The dynamics of the unfolding of the Tree are traditionally described by the so-called “tetragrammatic cycle.”
Traditionally the Tetragrammaton corresponds to the so-called “contracted” Tree: KaHaBTuM: Keter, Chokhmah, Binah, Tiferet, Malkuth. Tiferet denotes the five Sefirot of the central part of the Tree — its Zeir Anpin, the “Small Face”. Keter generates simultaneously ontologically the pair Chokhmah and Binah (although epistemologically Chokhmah is prior); then, as a result of their interaction, Zeir Anpin is born (with its heart in Tiferet and center of activity in Yesod), and, in correspondence with it, Malkuth arises in full accordance with the Tetragrammatic cycle. At the same time it is not quite correct to say that Zeir Anpin is a complex object. Nevertheless, separate aspects can be distinguished within it.
Then the continuation of the cycle arises: the Yod of the Second family is generated by Zeir Anpin, namely its Yesod of the First. Malkuth is born from World Passivity in response to the appearance of the Active Yesod.
In our case: the idea of the post begets its creation, its writing, that is, brings it into existence in both active and passive aspects.
As for the Heh, its role in Zeir Anpin is performed by Yesod, which is active outside Zeir Anpin but passive in relation to Tiferet. In general, this is a general rule — the lower Sefirot are passive with respect to their corresponding higher ones.
The paths by which Light passes from sefirah to sefirah are called tzinoroth (channels). For example, from Keter one can pass to Chokhmah via the channel Aleph (that is, the Active path, the way of “turning work into play”) or to Binah via the channel Beth (the way of sterile passivity). In other words, in our example the idea of writing the post can be realized by thinking it through first and only afterwards formatting it into written form (the Beth way), or the set of letters can proceed in parallel with the thinking of the meaning, with on-the-spot editing (the Aleph way). Obviously the Aleph way is faster but more prone to errors and inaccuracies; on the other hand, the Beth way is less prone to error, but that errorlessness can miss the right moment for realization.
From the Idea (Keter) one could go straight to Tiferet, were it not for the hidden Sefira Da’at, which prevents the direct embodiment of will. In other words, although there exists the possibility that as soon as you decide to write a post the post would appear by itself, this possibility is closed (the Vav path). Therefore the routes to creating the post (Tiferet) are either from Chokhmah or from Binah. The Chokhmah–Tiferet path (Dalet) is a path of trial and error, a path of conquest, while the path from Binah to Tiferet (He) is the path of producing a carefully thought-out product. Moreover, one cannot exclude that in the course of things we change our choice and, instead of methodically composing the post (Binah), begin to write it directly in the site’s window (Chokhmah), or vice versa; then we go by the Gimel path, the path of transition between opposites, the way of uniting opposites.
However, if that does not happen, the path from Chokhmah will lead you to Chesed — that is, if we respond in time with the post, the situation will most likely receive continuation. This is the Zayin path. At the same time, if we deliberate for a long time (Binah), another outcome is likely — our crystalline product will already interest no one, and its activity will pass into the future; in that case we went by the Kaph path.
Now return to the post itself (Tiferet). As we have already understood, one can arrive at it by several routes. First, by editing “on the fly” — from Chokhmah. This is the Dalet path. Second, by copying existing text from Word or Notepad — the He path. Besides this, the emergence of the post, along with our thoughts, is influenced by our hopes that it will be read (Chesed) and our fears of its uselessness (Geburah). Therefore our hope acts upon the post for success (the Yod path) and the fear of failure (Lamed).
It is clear that hope and fear are two sides of the same coin, the same state of mind, and indeed they are united by the Chet path.
Further. If our hopes for a favorable outcome are justified, then they (by the Peh path), and, of course, the post itself (by the Nun path) will lead the reader to an elevation of mind (Netzach). However, otherwise our sluggishness (by the Ayin path) and the untimeliness of the post (by the Mem path) will make the post “pearls before swine” (Hod). But, in any event, the post will not remain inactive, and our activity in creating it will move by the Shin path into the activity of the post itself.
At the same time, an unfavorable outcome does not negate the existence of the post itself (the Resh path), and a favorable outcome does not make the post anything more than a post (the Tav path).
The system of the Sefirot is, of course, descriptive in nature, but, as we have often said, correct description is the prerequisite for influencing an object. Each Sefira has countless cross-sections within every object, and the harmonization of the Tree must be achieved, of course, by ordering the flow of force through the Sefirot and the Channels.
Let’s look again at our example with the post. Understanding how events may unfold in its creation can be either intuitive or rational. Sephirotic decomposition is an example of rational cognition, where conclusions follow by logical necessity. It is, in a way, an algorithm “if — then… otherwise…”. Of course, this is not the only way nor the only mode of description. However, we have never discussed the advantages of the paths. Moreover, that would be pointless, because there are as many paths as there are travelers; nonetheless, on each path one can and should seek perfection.
Why are there such discrepancies in the article about the Sefirot compared to the generally accepted correspondences of the Paths and the Letters (for example, the path Vav in your article connects not Chokhmah with Chesed, but Keter with Tiferet)? Are you using some alternative schema? If so, on what basis do you construct it? Personally, I know at least three systems: one is the one presented in the Book of 777, where the letters are arranged in increasing numerical value from Keter to Malkuth. The second is identical to the first, but the 22 Ates are aligned with the 22 letters not according to the English system, but according to the French system (G.O.M., Papus, and others), where Aleph corresponds to Mag and Shin corresponds to Fool. From my perspective, this is not entirely logical, as the Empress associates with the horizontal and the Priestess associates with the vertical. The third system is based on the Sefer Yetzirah (where Aleph-Mem-Shin form the Central Column). There is also a fourth system – the Tree of Brother Acher (the first of the listed schemas, but upside down), but that is absurd.
I use the scheme that seemed most effective to me based on my personal practical experience. However, in reality, I didn’t want to present the scheme itself, as it was not within the scope of the article; first of all, as you rightly noted, there are more than enough Cinnorot schemes available, and secondly, as with other issues, I adhere to the belief in the value of personal experience above all. All I wanted from this post was to provide an example of sephirotic reasoning, and certainly not to describe the Tree, its properties, and features.
How does the concept of the Tree of Sefirot influence the practical aspect of a magician?
A mage constructs any Ritual based on the descriptions of the relationships between objects in the world that they use, as the Ritual itself models this system of relationships and attempts to intervene in it. The Tree of Life is a very rational description of the system of objects and the connections between them, making it very convenient for creating rituals.
Enmerkar, can we draw an analogy where you would change the following:
Keter – Path of the Mage,
Chokhmah – Myth,
Binah – Law,
Tiferet – Mage’s Game,
Chesed – Goals, Objectives,
Gevurah – Emerging Problems,
Netzach – Hunt,
Hod – Battle,
Yesod – Control, Adherence to Rules,
Malchut – Result, Expansion or Non-Expansion of Consciousness.
It’s a shame you didn’t write about the parallel evil tree of the sephiroth – the Qliphoth.
Gevurah, or as it’s correctly pronounced in Hebrew, gvura, means courage.
There is a theory of parallels that says that malchut represents our physical world (and yesod represents the astral world, and so on), so I don’t understand how malchut can be passive.
Is this familiar to you?
So light is the fertilized consciousness of a person. That is, a human essentially is light. The realization came that it is not the vessel that strives towards the light, but the Light itself that wishes to be accepted, that is, it strives to be filled. Light is intellect, will, and power combined. And the higher the will of the Creator, the more intensely light seeks accumulation.
Each Sphere will consist, first of all, of the corresponding World Chakra; secondly, from the Angelic Rank, Dava or Archons, Principles or Forces, depending on the terminology used: thirdly, from the Archangelic Consciousness, or the Throne and, fourthly, from a special aspect of Divinity. God as He is, in all His fullness, hidden behind the Veils of Hidden Being, is incomprehensible to the unenlightened human consciousness.
One person said recently that he quickly reached the level of Tiferet, then lost it, but was very quick to restore the previous level. And I keep thinking, can one return to Tiferet, or rather, can one lose harmony after achieving it? And how can one be sure they have achieved harmony not until the first life disturbance, but as a quality of the Vessel?
Here’s the translation to English:
“sphere” (a modern word) – sphira – se phi ra – “this” “phi” (ru.wikipedia.org/wiki/Фита?) “Ra”
the ending “-ot” – is a grammar of Hebrew (ending indicating plural) – we discard it
and why are there not 7 spheres (like the colors of the rainbow or notes in music), where did the other 3 come from?
and why is this not a matryoshka (with a central eighth object inside – Ra), but a tree/path through spheres to Ra?
In fact, the heptad (sevenfold) of Secondary Causes (https://en.enmerkar.com/myth/vtorichnye-prichinnosti) does indeed fully describe the structure of the principle-establishing points of manifested being. The Tree of Sefirot corresponds certain principles (sefiros) to certain causes, and one of them (the Principle of Saturn, the Dual Existence in Reality and in the Otherworld) does not manifest in being itself, only reflecting in the patterns of manifestation of Malchut, the Kingdom of Manifestation. But apart from these seven (along with the Earth-Malchut – eight) spheres, the Tree also describes two transcendental spheres – the Sphere of pure consciousness (Hokhma) and the Sphere of the Transcendental (Keter), both of which do not strictly speaking possess being as such – Hokhma due to its necessity in an environment for its manifestation and Keter due to its non-duality.
and there are also seven chakras :)…
an original description of “what the authors tell us” about the tree is of course good, but what if they wanted to hide the actual facts, not to mention including distortions like translations… this is just a doubt out loud
in the pictures the sphere of the crown and zodiac are unnecessary – all others with the planets,
however, the meaning becomes completely different – in the center is the sun (sv{e\a}t) – Ra, and around 7 planets – filters/barriers for sunlight? Have we encoded the myth about the stolen Sun (Korney Chukovsky told children as a fairy tale)?
Sun-ce (sun is… the replacement for Ra :)… interesting, where did these flat-Earthers come from… here’s a link, read it like a fairy tale if you want, instead of messing things up with nonsense http://www.as-gard.com/ustrojstvo-planety
the sphere of the crown and the zodiac seems to have just been added by “local” people (they added their filters for light flow… more intermediaries)
and if, for example, we try to consider the Tree from the perspective of the Tarot system. The 10 spheres correspond to the minor arcana from ace to ten. From Idea to Embodiment, each sphere contains 4 elements, 4 suits. The major arcana correspond to the channels, transitions, paths (tzunrot) between spheres – paths of changing states and qualities of oneself, one’s consciousness analyzed from the perspective of the tree scheme and the metaphorical meanings embedded in it by both the creators and researchers. Planets also have significance. Although who knows? what exactly is encoded by the symbols of the planets in the context of the Tree…
Tarot and the Tree of Sefirot – information from one source, therefore something critically new in this cipher is difficult to find (I speak for myself) – the classic explanation, yet the perspective from the outside… plus a few fresh outpourings like what I wrote above (and this is just a small part of the iceberg, a new story about Tartaria, myths of ancient tales, colossal facts on satellite maps, a technocratic view of the pyramids and other ancient structures, even stories from the Old Testament) plus my own memories and feelings hinting at another hidden meaning, maybe someone else noticed the catch
the questions start with the simplest – why filters/intermediaries? life examples say that everything in between is, to put it mildly, unnecessary, and here it explicitly states – “light filters” (that which distorts the real picture)
I am not a specialist in Kabbalah, but I am currently in these spheres.
I can tell you what I know: Kabbalah adheres to the following principles:
1) One creator created everything.
2) We all are supposedly created by him.
3) Supposedly, we are all here to become like the creator.
4) The light of the creator is too bright, so it cannot be given directly to us. Therefore, we live in a world of reflected (secondary) light, and in the world of forms of the creator, and the light of the creator must pass through filters; otherwise, we will receive too much good. (Supposedly, our vessels are weak enough, will not accept, will break, etc.)
However, it is obvious that there is a lack of living divine Light on earth (which some magical currents clearly understood), and no one here has become a god-creator recently..
Given what was said, I also have a question: why filters?
It is not entirely correct to think that the “filters” of Sefirot “reduce” the amount of Light. On the contrary, as I mentioned in the article, it is believed that the nature of Light is not diminished in any of the Sefirot, but rather – transformed according to the specific needs and tonalities of its perception. The Light does not disappear in any of the Sefirot, the only change is in the ratio of “falling” and “reflected” Light. In other words, the task of the Sefirot is not to “weaken” Light, not to limit it, but to make its perception possible through imperfect vessels, to differentiate the possibilities of filling it. The Tree is not a boundary; it is a ‘zero’ staircase, designed not to complicate but to facilitate the ascent of consciousness to its original perfection.
From the perspective of Natural Science (physics), any obstacle weakens the initial impulse since it disperses part of its energy on the filter; well, that’s fine – if the myth states that this is not the case – let’s assume.
At the same time, if consciousness ascends to higher spheres, it essentially means that more and more filters are left behind and no longer participate in mediation/filtering between Light and consciousness, reaching a point of direct contact… so I am talking about this too?
The light of consciousness is not physical light, and the filters of the Sefirot are not physical filters. The analogy with light and filters is quite conditional and should not be taken literally in all details. The Sefirot are not obstacles, they are ways of applying, showcasing Light for the perceiving consciousness. As it ascends, consciousness does not “leave behind” the Sefirot but incorporates them within itself.
So does Light have all the shades of the Sefirot or not?
as you name the boat, so it will sail 🙂
since it has become customary to speak of spheres as a mechanism of partial passage of the original Light to the consciousness in the specific qualities of these spheres – it means it literally and conditionally reflects the meaning of the word “filter” as it is generally understood,
what is the reason for the movement of consciousness upwards? Why does it not stay where it is? Moreover, it has been said aloud: “short path” through the Moon to the Sun and then to the Crown, which essentially means optimization of “getting to the top” (while others say that after reaching the top, the cycle repeats and you start again from the bottom… so perhaps the goal is still the Sun – Ra?)
Have others noticed changes in moving upwards after passing through Tiferet/Sun? Something like it became easier – “something pushes you in the back” (the Sun)?
Even if traversing the Spheres is the principle of understanding Light “in parts” (first red, then orange, etc.) – again the end goal of this principle of knowledge is white Light, containing all spectra – meaning we again return to the question of why look at Light through different glasses if essentially we can look directly (yes, it blinds the eyes, but you can also dose the flow by squinting and look comfortably)
The Sefirot do not add to the Light anything that is not already within it, nor do they remove from it anything that is within it. The Sefirot merely apply the light to a specific perceiving subject. One could say that the mentioned “squinting” – is also an analogy with Sefirot. Whether we speak of “filters” or “squinting” – we refer to the same idea – applying to the perception of Light. However, Light, as an ideal manifestation, is applied to the characteristics of the vessel that wants to accept it – that is, one might say that when the vessel begins to “squint” – the Light adapts to meet the characteristics of the Vessel, and that is the Sefirot.
The Sefirot are not “parts” of the Light, they are forms, images, ways in which it is perceived by vessels of differing degrees of development.
Regarding movement – this is also a rather conditional analogy.
Strictly speaking, consciousness is Keter itself, and even what is Above It.
Why does a person grow? Why do they “not sit still” in infancy – because they strive to realize their potentials, their possibilities. Malchut is the same Keter, but still not “seeing”, not “understanding” Its nature as Keter, but with the process of self-awareness, self-realization, it goes through stages of Sefirot and, finally, realizes itself as Keter, and at the same time – sees itself as the Malchut of the next, “higher” Tree and so on to infinity.
Misha, the Tree of Sefirot is not a quest where consciousness passes through tasks. Despite your attempt to look at it from a fresh perspective, it is inseparable from the Torah and from Tarot. The religious-philosophical direction of thought embedded in the Tree by the Jewish people will not always be adequately understood by people with a different mentality, a different worldview. Living in metaphor, in the symbolism of the sources, the seeds from which the Tree has grown is possible only under the condition of its detailed, meticulous studying, analysis, and correlation with one’s own worldview. “Light Filters” – this is a metaphor, as the Tree of Sefirot exists only in the mind of man.
Tavita, for some it is a “quest”, for some a Knowledge of Nature, and for some an “abstraction invented by the Jewish people”, in which I personally have deep doubts, since everything has sources – “father and mother” – or rather, predecessors, and predecessors also had their predecessors and so forth…Culture…and there are compilations (with reworking) of this preceding information in the form of the Torah, Bible, Koran, etc.
What I have stopped doubting is the “abstraction” of phrases/methods like “divide and conquer”, “if you want to hide – put it in the most visible place”, “if you want to lie – tell half the truth”. All of this swirls around and around, and the authors of this knowledge (I speak of the Torah, Tarot, etc. – not personal experience) certainly had their personal motives for publishing it in the form it is available to us today… For some “mysterious” reasons, these sacred writings are a cause for wars… Someone declares themselves “pure race”, while someone else declares the “chosen people” (is there even a difference? and chosen for what specifically?)…
Recently, I started to get acquainted with the works of Pobisk Kuznetsov, and with surprise discovered straightforward thoughts – humanity is engaged in 3 businesses – extraction, delivery, and consumption over three objects – information, matter, energy, and each of these 3 businesses has a coefficient of useful action – the ratio of useful work (in achieving the set goal) to the total expended work… And everything humanity is occupied with is either increasing this CPU (reducing entropy)… or reducing it (increasing entropy – parasitism on dispersed energy). That’s the whole struggle between Good and Evil in two lines and the entire Meaning of Life in “two words”.
Now knowing this, look at the Tree of Sefirot as a process which has efficiency – if Consciousness for any reason needs direct contact with Light (to return Home, to Parents), then what do intermediaries do… and why the “short path”? And where is Home? Is it abstraction or reality?
Also regarding “what was at the beginning – the chicken or the egg” (materialism or idealism), it is already well-known that this is the very method of “divide and conquer”… the answer to this question is the trinity of Matter-Information-Measure (the latter part has been hidden) has always existed and simultaneously – neither has ontological nor epistemological primacy of Information over Matter and vice versa, it cannot be that there is no information without a material bearer and measure, just as the reverse side – there is no empty matter without information and measure. This is to say that there is no “abstract knowledge” that is not tied to matter/reality. There are no abstract parasites without a material bearer. The phrase “thoughts are material” is direct knowledge, not “poetic allegory”. Dreams are as real as our collective Great “stabilized” Dream. The size of the bricks of this matter is “thin”… but this is real matter that can be “touched”… even instrumentally, if someone really wants to.
Misha, your words made me reflect on where, in this scheme, is the Source of all.
I, to be honest, do not operate with it directly because I perceive processes somewhat differently, roughly as Enmerkar describes above, that living light is not filtered but transformed for a specific task, although it may be filtered. But in that case, it would be more accurate to call them not filters but transformers or simply spheres.
In practice, the energy is simply created/conducted for the task and acquires the properties of one or more spheres – this is in simplest terms; they correspond to chakras, albeit somewhat ambiguously.
In this scheme, the Source of everything is considered, it seems, Keter. However, in practice, living light can be pumped into any sphere without passing through paths or any filtering.
In this scheme, Tiferet corresponds more to the heart chakra. For the scheme turns out that there is a path from Tiferet to each sefirah, except for Malchut, but I believe Malchut can be seen as an already existing realization, after the process itself.
However, this does not negate the problem of the lack of living light on earth. 🙂
And regarding the authorship of the Tree, it is not so unambiguous; the known versions I have are the following: Kabbalists, Archangel Lucifer, Archangel Michael.
And it is quite possible that this is not “just a metaphor” but a truly existing structure of this Universe on higher planes, determining the laws of the passage of living light. Whether these laws are needed by the magician or not – in my opinion, the magician chooses for themselves.
The problem is that “as above, so below” – our ordinary world and nature describe the same processes and “laws”/facts – I am personally convinced that everything described here on the blog is an allegory of “ordinary school physics and informatics” (I am exaggerating of course… but closer to the essence – it is Natural Science), which means that the reverse feedback works – everything found in ordinary physics should also be present in the ideas published here, if applied to reality as it is,
it is a pity that Enmerkar did not show the Tree in full, namely with the “roots” – the fallen earthly part,
in such form – it is Complete Knowledge.
And then it becomes clear that filters are indeed filters – Light does not penetrate fully into the Klippot, does it? Only the remnants come after the filter of the Earth. And if this is so, then the question remains unanswered – why and who set these filters? It cannot be that only the Earth filters and everything above does not (and to me, it is this “ordinary” solar system that is encoded in this form with the real center being the Sun-Ra)
Since a person can fall into the Klippot – it means the reverse is also true – they can climb out of there upwards (and it is difficult to assert unequivocally that the goal is always just to devour or laugh… but is it possible that the same reason is why We reach upwards, to Ra?). This is, by the way, another question regarding the “kinship” of Light (and us with you) with the inhabitants of the fallen part of the tree. If all this is parts of one whole, then one begins to look at the entire picture of everything somewhat differently.
The Tree of (S)efirot reminds me of a pyramid of wide-mouthed glasses like those that are sometimes built at lavish events: they are placed rim on rim so that together they form an unstable but spectacular structure, and then champagne is poured into them from one bottle, which, spilling from one filled glass, flows into another, filling it too. If we assume that the glasses were poorly washed, they are all of different cleanliness, so to speak, then the champagne in them will vary in taste. Probably, this is how light is distributed, barely reaching our world. And it’s not very bright, and not very tasty. But – מה יש.
“I am not a magician, I am just learning…” ) Sometimes, it is quite difficult to differentiate the written forms of different letters in Hebrew, since, for example, ‘yud-י’, ‘vav-ו’, and ‘nun sofit-ן’ differ in writing only in the length of the stick, so to speak. ‘Bet-ב’ looks similar to ‘kaf-כ’, while ‘dalet-ד’ looks like ‘resh-ר’.