Accordingly, it is necessary to understand the root of the matter and the rationale for the statement: “My son, fear G‑d and the king” and all the laws that result from it, as mentioned above. The explanation is based on the true wisdom of the Kabbalah as elucidated in the Holy Zohar and the texts of Kabbalah with regard to the ten Sefiros of Atzilus that emanated forth from the essence of G‑d’s infinite light. It is well known that they are generally depicted in a table using the form of three vectors: right, left, and center. The Sefirah of Malchus is positioned below the middle vector which is made up of the Sefiros: Daas, Tiferes, and Yesod, in this manner:

Kesser (crown)1

Binah (understanding) Daas (knowledge) Chochmah (wisdom)

Gevurah (might) Tiferes (beauty) Chessed (kindness)

Hod (glory) Yesod (foundation) Netzach (victory)

Malchus (kingship)

To elaborate somewhat: It is explained in the books of Kabbalah that, in general, the right vector reflects the quality of Chessed and the left vector, in general, reflects the quality of Gevurah and Din (judgment).2 The middle vector is an intermediary that includes both vectors of Chessed and Gevurah from the right and left. It is called the direct vector, for it follows a direct and balanced path without inclining to the left or to the right, like a plumb line that determines [the correct approach] between two opposites without bending the right to the left, nor the left to the right, but rather stands equi­distant from them both. In such an instance, the weight is positioned in the center, between these two opposites.

These concepts can be explained based on the wisdom of the Kabbalah that employs as an analogy the human form which is made in the image of G‑d,3 as implied by the verse (Iyov 19:26): “From my flesh, I will see G‑dliness.” For the human form possesses all of these three vectors on three different planes: in the intellect in one’s head, in the emotions in one’s heart, and in the deed in one’s feet. These are the three groupings Chochmah (wisdom), Binah (understanding),and Daas (knowledge); Chessed (kindness), Gevurah (might), and Tiferes (beauty); Netzach (victory), Hod (glory), and Yesod (foundation), as is well known from the texts of Kabbalah.

These concepts can, in a general sense, be understood by all people. [For example, we see the function of these three vectors on the intellectual plane.]4 There are people whose thinking processes tend to kindness, and others, whose thinking tends to judgment. For example, there are those whose minds are inclined only to kindness. They judge everything and everyone favorably and kindly. They will find a positive dimension and a reason to vindicate even an utterly wicked person and an evil situation. Conversely, there are those whose minds are inclined to Gevurah, to judge severely and condemn everyone in judgment to the extent that they can even judge a righteous man liable, finding evil in him.

These two intellectual tendencies are two opposites, distant from each other to the extreme, divergent in nature like fire and water. Thus it is written:5 “They are wise to work evil and they do not know how to do good.” And conversely, there are wise men who know only to do good. Thus in the Sanhedrin,6 there were judges who would find the defendants liable, others who would vindicate them, and still others who would determine the final judgment [combining both perspectives,] as will be explained.

The power of Daas is the intermediary which measures and weighs [a situation] in an evenly balanced manner. It is neither inclined excessively toward kindness, nor to judgment, but rather [balances] the interplay of these two opposites, like the interaction resulting from combining two opposite elements like fire and water, as explained.

This is referred to as true judgment, because such a finely balanced approach is the truth of every judgment, not being inclined to the right or left at all, [but acting] only in response to the truth, like something that is weighed on scales. In contrast, when one’s mind is inclined toward Chessed alone, it is not true, because there is an opposite way of looking at the matter, the attribute of judgment [that tends to] condemn, which conflicts with it. Anything that has a conflicting quality is not a lasting truth. Similarly, the attribute of judgment is not true, because the attribute of kindness conflicts with it. Only a balanced attribute is called lasting truth in actual fact, as is well known.

Just as these three levels exist in one’s intellect and mind which is called Chabad, so too, there are three attributes in every person’s heart as expressed in his relations with other people and his conduct at home. In general, they are reflected in the three natural tendencies that exist among humans; [the first being] the quality of goodness and kindness that exists within the heart. It is disposed only to act in a kind and good manner to all the created beings and from this, it derives pleasure. Indeed, [motivated by this quality,] one will shower kindness and goodness even to [those who are] bad,as he does to those who are actually good. [He will treat] his enemies just like his friends. For he desires only goodness and kindness and nothing bad at all.

In contrast, there are people whose nature is just to do bad,7 to do actual harm to others, and in this, they take pleasure. Such a person does not desire good. These tendencies govern his relations with his household and with others. These are two extremes, like the intellectual dimensions of Chessed and Gevurah. Ultimately, there arise from these two emotional attributes two types of people: those who conduct themselves with kindness and goodness and others who actually conduct themselves in an evil manner, performing evil acts and robbing people. Among animals, there are beasts of prey that cause harm, and other animals and beasts that act with kindness toward each other. Neither of these tendencies reflect a properly [balanced character]. The attribute of kindness will [carry generosity to excess and] exchange good for bad, and the attribute of judgment will exchange bad for good. This is not truth at all. Instead, [truth is] the intermediate path between the two that blends them in a pleasant and clear way, as explained above with regard to Daas which is the quality of truth within intellect.

This is implied by our Sages’ comment:8 “Which is the straight path that a person should choose? Everything that is ‘becoming’ (Tiferes) to himself and considered ‘becoming’ (Tiferes)by other people.” It can be inferred that the attribute of truth — which is the intermediate and determining quality — is referred to as the attribute of Tiferes by the texts of Kabbalah. It is identified with the attribute of Daas, because like Daas, Tiferes is found in the middle vector which also combines Chessed and Gevurah which are in the two vectors, right and left, as illustrated in the above table.