Вы знаете, что в русском "Добротолюбии" вырезан из Никиты Стифата интереснейший отрывок про 10 Сфирот?

Четвертый том в издании Faber & Faber, с. 172-174, в конце сотницы преп. Николы Стифата о любви и совершенстве жизни (в оригинале - о духовном знании, любви и совершенстве жизни). Вариант Феофана Затворника обрывается на 95 пункте, после которого идет как раз про Сфирот. Точнее, про божественную Декаду, но редактор английского перевода отмечает очевидное сходство с Каббалой (на мой взгляд, тождество). Вероятно, вырезано во избежание широкой публикации эзотерических исихастских практик или чтобы не возникало путаницы между 3 ипостасями и 10 энергиями.

100. God is both Monad and Triad; He begins with the Monad and, as Decad, He completes Himself through a cyclic movement. Thus He contains within Himself the origins and ends of all things. He is outside everything, since He transcends all things. To be within Him you must embrace the inner essences and possess a spiritual knowledge of created beings. Then while standing outside all things you will dwell within all things and know their origins and ends; for you will have attained a spiritual union with the Father through the Logos and will have been perfected in the Spirit. May the sovereignty of this all­-perfect, indivisible and coessential Trinity, worshipped in Father, Son and Holy Spirit, and glorified in one nature, kingdom and power of Divinity, prevail throughout the ages. Amen.

Примечание издателей:
The Decad
In Pythagorean theory, the number ten is figurative of the Source of All. In this connection it is the sum of the first four numbers, 1 + 2 + 3 + 4. the Tetractys. These numbers first exist as the simple Monad, Dyad, Triad and Tetrad. Their squares (viz. 1, 4. 9 and 1 6) are the foundation of form and hence of manifestation.
In Jewish esoteric theory, as formulated in the Kabbalah, the number ten is most directly connected with the Sefiroth, the metaphysical "numbers' or 'numerations' of the ten principal aspects of God. They form a tenfold hierarchy or concatenation, and are to the mystical tradition of Judaism what the Ten Commandments are to the Torah, as the exoteric law. In this respect they represent the spiritual archetypes not only of the Decalogue but also of all the revelations of the Torah. They are the principal determinations or eternal causes of all things.
Thus the decad constitutes the intellections by which God, the 'cause of causes', makes Himself known to Himself and operates His universal manifestation. It is the divine Unity in so far as it reveals itself, in one intelligible mode or another, in the multiplicity of creation. It is in this sense that it can be described as that in which or through which God 'completes' Himself. At the same time, the existential multiplicity and separativeness of things is limited and transitory, for, thanks to the universal concatenation, they return to the principia) Unity, the supreme Source of All, from which they came. This consummates the cyclic movement through which God, as a decad, completes Himself. Yet the decad itself is figurative, and does not imply that God has any specific number of attributes, since He is beyond all measurement and numeration, and is infinite both in His hidden Essence and in His revealed qualities.
Nikitas Stithatos' decad has affinities with the decads of both the foregoing theories, although it cannot be identified with either. It has its roots in the conception of the celestial hierarchy or concatenation formulated by St Dionysios the Areopagite. This hierarchy constitutes a threefold structure, each level of which consists of three orders or ranks (τάξεις) of celestial intelligences, giving a total of nine such interlocking and mutually participating orders. The function of the lowest of these orders, that of the angels, has two aspects. The first is to transmit the divine grace and illumination, which it has received from God through the mediation of the orders above it, to the order below it, the human order, that taken as a whole thus represents the tenth order; the second is to convert the human intelligence, the 'finest of all the offerings' that can be made by this human order, so that it mounts upward and stage by stage returns, again through the mediation of the celestial hierarchy, to a state of union with its divine Source and in this way achieves its divinization. This double mediation, descending and ascending, constitutes the cyclic movement spoken of in the final text above.

Вот, нашел скан первого греческого издания 1782 года:
https://libgen.me/item/adv/1786537