There are five worlds between
the Creator and our world. Each of them consists
of five Partzufim and each Partzuf
of five Sefirot.
In total there are 125 levels
between us and the Creator. Malchut,
moving through all these levels, reaches the
last one, and in this way, Behina Dalet,
the only creation, merges with the four previous
Malchut fully absorbs
the properties of the four phases and thus
becomes equal to the Creator. This is the
Goal of Creation.
In order to mix Malchut
with the remaining nine Sefirot, a
special Partzuf is created. This consists
of Malchut and the nine Sefirot
from Keter to Yesod. Its name
In the beginning, the nine
Sefirot and the tenth, Malchut,
are not connected to each other in any way.
That’s why it was said that in the beginning
Adam was forbidden to eat the fruit of the
Tree of the Knowledge of Good and Evil.
With the fall of Adam and
the shattering of his Kelim, the four
upper phases, or the nine first Sefirot,
fall into Malchut. Here the fourth
stage can choose to remain the same old Malchut
or to prefer spiritual development in the
similarity of the four phases.
If Malchut remains
like its own self, this means that Malchut,
or the soul, or Adam, is in the World of Assiya,
though, if it becomes like the third phase,
then Malchut is in the World of Yetzira.
The similarity to the second
phase means that Malchut is in the
World of Beria. Similarity to the first
stage corresponds to Malchut in the
World of Atzilut. Finally, similarity
to the zero phase means existence of Malchut
in the World of Adam Kadmon.
All spiritual movements from
above downward, from Malchut of
the Ein Sof to our world, and back to
the World of Ein Sof, are preordained.
Nothing is planned that is
not in accordance with the goal of Creation.
This goal is achieved when the fourth stage
becomes similar to the third, second, first
and zero stages, which are all contained in
the fourth stage.
All the worlds appear as
the descent of the Creator from above downward,
over the 125 levels of the five worlds. This
is like a permanent restriction of the Creator,
making the whole of Creation recede from Him
until Creation reaches the level of our world,
which no longer feels Him.
When Creation rises upward,
it makes its way through the same 125 levels
of the five worlds, which were formed for
this specific purpose. Advancing a single
level provides you with the power to take
a leap forward to the next one.
The descent from above to
below is the regression process of the soul,
but the ascent is progression.
During the descent, the power
of each level lessens, because it conceals
more and more of the Light of the Creator
from His Creation. But the reverse movement
increasingly reveals to man the Light of the
Creator and consequently grants him the power
to overcome obstacles.
Let us explain what happens
when Shevirat haKelim takes place.
The nine altruistic Sefirot
that Malchut, being the selfish part,
tries to use for its own sake, fall into Malchut.
At this time, altruism and selfishness are
Now, if a strong Light enlightens
this blend and awakens Malchut, making
it understand its own nature and what the
Creator is, this enables Malchut to
strive to be like the upper Sefirot,
i.e. the Light of the Creator.
Even though Shevirat haKelim
is, so to say, an anti-spiritual action, actually
it is the only possible process that can enable
Malchut to bond with the altruistic
properties of the Creator and to rise up to
His level at a later stage.
After Shevirat haKelim,
two parallel systems of worlds, Assiya,
Yetzira, Beria, Atzilut
and Adam Kadmon are built as two systems:
altruistic and selfish. These worlds are built
on the basis of Shevirat haKelim, which
is why their system specifically grasps a
The soul of man also consists
of selfish and altruistic Kelim. The
Fall of Adam combined these two sorts of Kelim
and his Partzuf was broken.
When ascending to the appropriate
level in the system of worlds, each such broken
part may discover its respective attribute
(the breaking of souls) of Adam and
Shevirat Nikudim are built on
the same basis. The worlds are a kind of outer
casing for the soul.
In our material world, it
is the Universe, the Earth and everything
around us, which forms the outer casing, enclosing
mankind within it.
When examining how the World
of Atzilut is designed, we may note
that its structure completely matches the
World of Nikudim. The Nekudot de
SAG, after Tzimtzum Bet, ascend
to the Rosh of SAG with three
kinds of Reshimot.
From the restricted Reshimot
of Bet-Alef, the World of Nikudim
is formed in the Katnut on Kelim
Galgalta ve Eynaim. This spreads
downward from the Tabur to Parsa.
This Partzuf, like
any other, is composed of Rosh and
Guf. Its Rosh is divided
into three parts: the first Rosh is
called Keter , the second Abba
(Hochma) and the third Ima (Bina).
The Guf of the
World of Nikudim is called ZON
- Zeir Anpin and Nukva.
Above the Parsa is Gar de ZON
, below the Parsa we find Zat de
Following this the World
of Nikudim craved to enter the Gadlut,
i.e., to join the AHPs to itself. But
when the upper Light reached Parsa
and tried to cross it, the World of Nikudim
and Rosh Abba ve Ima remain,
since the Heads do not break.
But ZON, i.e., Guf,
breaks completely, both above the Parsa,
and below it. Now, there are in total 320
broken parts, 32 of which (Lev haEven)
are not possible to correct by one’s own power.
The remaining 288 parts are subject to correction.
Next, in order to correct
the broken Kelim, Olam haTikkun
(Olam Atzilut) is created. Reshimot
from the breakage of all 320 parts ascend
to Rosh of SAG.
At the beginning, the Rosh
of SAG selects the purest parts, the
lightest with respect to the ability to be
This is the law of correction:
first the easiest parts get corrected and
then with their help, the next parts are handled.
Out of the corrected Kelim,
Rosh of SAG creates the Partzufim
of the World of Atzilut, similar to
a small World of Nikudim:
(i) Keter of
the World of Atzilut, also named Atik
(ii) Hochma, also
named Arich Anpin
(iii) Bina, also named
Abba ve Ima
(iv) Zeir Anpin
also named Malchut
The World of Atzilut
is a replica of the World of Nikudim.
Atik is between the Tabur of
Galgalta and Parsa, Arich
Anpin from Peh of Atik to
Parsa, Abba ve Ima from Peh
of Arich Anpin to Tabur of Arich
Anpin. Zeir Anpin stands from Tabur
of Arich Anpin to Parsa, Malchut
is in the form of a point under Zeir Anpin
(see Figure 7).
Figure 7. The World of
Atzilut and the Worlds of BYA
Each Partzuf is composed
of two parts: Galgalta ve Eynaim,
Kelim of bestowal, and AHPs,
Kelim of reception.
After being shattered, the
Vessel consists not of two parts, but of four:
Galgalta ve Eynaim, AHP,
Galgalta ve Eynaim inside AHP
and AHP inside Galgalta ve
Such a combination can be
found in each of the 320 broken Kelim.
The aim is to break each particle and separate
Galgalta ve Eynaim from AHP.
The process is as follows:
the World of Atzilut directs a ray
of powerful Light to every non-corrected part,
separating out its Galgalta ve Eynaim,
then lifts it and sets aside the AHP,
the Kelim. Therefore the AHPs
will not be used. After the World of Atzilut
corrects all the Galgalta ve Eynaim,
Malchut of the World of Atzilut
ascends to Bina, i.e., under the Rosh
of the World of Atzilut. Rosh
of the World of Atzilut are Atik,
Arich Anpin, Abba ve Ima. There
Malchut performs the following actions:
(i) Zivug on Bet de
Aviut (level 2), creating the World
(ii) Zivug on Alef de
Aviut (level 1), creating the World
(iii) Zivug in Aviut Shoresh
(level 0), giving birth to the World of Assiya.
The ascent of Bina
moves the World of Atzilut two levels
up: Malchut is now in the place of
Abba ve Ima, Zeir Anpin in the
place of Arich Anpin, and Arich
Anpin and Atik ascend in proportion.
of the World of Atzilut, which is in
this ascent equivalent to Bina, Abba
ve Ima, can create, “give birth.”
The result is that the World
of Beria is born out of Malchut
of Atzilut and occupies a new place
instead of Zeir Anpin of the World
of Atzilut, under the Rosh,
that has given birth to it. The newborn is
usually one level below its mother.
After this, the World of
Yetzira is brought to life. Its first
four Sefirot, i.e. its upper part,
now occupies the place of Malchut of
the World of Atzilut. Though in its
lower part, six lower Sefirot, are
located, correspondingly, in the position
of the first six Sefirot, the place
of the World of Beria.
The next world, Assiya,
covers half of the World of Beria and
half of the World of Yetzira. The four
Sefirot of the World of Yetzira
and ten Sefirot of the World of Assiya
This empty place is called
Mador Klipot, the place of evil forces.
In order to emphasize its
importance we can consider the whole process
The World of Nikudim
went out in Katnut with Rosh
being Keter, Rosh being Abba
ve Ima, ZON being its Guf.
All this is called Galgalta
ve Eynaim and spreads from Tabur
to Parsa. After this the Gadlut
of the World of Nikudim begins to emerge,
which has ten Sefirot both in Rosh
Gadlut appeared in
Keter, in Abba ve Ima, but when
ZON wants to receive Gadlut
the World of Nikudim breaks apart.
All the Kelim of Guf
break into 320 parts, they fall under Parsa
and combine with each other, yielding four
(i) Galgalta ve
(iii) Galgalta ve Eynaim
(iv) AHP in Galgalta
To correct the broken Kelim,
the World of Atzilut is created. Firstly,
its three Partzufim are born: Atik,
Arich Anpin, Abba ve Ima, which
fully correspond to the Partzufim:
Keter and Abba ve Ima in the
World of Nikudim.
Zeir Anpin and Malchut
correspond to the same Partzufim in
the World of Nikudim.
At this stage, the correction
of the extracted Kelim Galgalta
ve Eynaim from all the 320 parts is
Further, we have Galgalta
ve Eynaim inside the AHPs. There
is no way to extract it, but the directed
ray of Light may bring it closer to the Light.
Atzilut wants to do
the correction in AHP. Malchut
ascends to Bina and gives birth to
the ten Sefirot of the World of Beria,
which stands in place of Zeir Anpin
of Atzilut because Malchut of
the World of Atzilut is now in Abba
At this stage the ten Sefirot
of the World of Yetzira are brought
about; the last one partially overlaps the
World of Beria. The part of the World
of Yetzira is under Parsa in
the place of the upper half of the World of
Finally, the World of Assiya is
located from the middle part of the place
of the World of Beria to the middle
part of the place of the World of Yetzira.
Beginning in the middle of
the place of the World of Yetzira and
finally ending in the place of the World of
Assiya is emptiness, Mador Klipot.
Presently we will see that
the worlds can ascend and descend, but always
moving together with respect to their initial
All that has been discussed
in the present chapter is described in the
1500 pages of the Talmud Esser HaSefirot
(Study of the 10 Sefirot) by Rabbi
Yehuda Ashlag. This work of major importance
provides guidelines for our spiritual progression
and helps us to keep focused on the correct
Our correction pertains to
the Second Restriction, Tzimtzum Bet.
As a result we cannot see beyond Tzimtzum
Alef, the First Restriction. Actually,
there is no human way to even imagine what
sort of forces operate there, nor the nature
of reality that exists in this place. These
are referred to as the secrets of the Kabbalah.