{"id":15153,"date":"2026-01-14T18:10:02","date_gmt":"2026-01-14T18:10:02","guid":{"rendered":"https:\/\/staging.kabbalah.info\/?post_type=book&p=15153"},"modified":"2026-01-14T18:12:27","modified_gmt":"2026-01-14T18:12:27","slug":"the-ascents-of-the-worlds","status":"publish","type":"book","link":"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/","title":{"rendered":"The Ascents of the Worlds"},"content":{"rendered":"\n

<\/a>155) The principal distinction between the worlds of AK and Atzilut consists in the fact that the Partzufim of the world of Adam Kadmon emerged as a consequence of Tzimtzum Alef. Each of their levels includes 10 full Sefirot with one single vessel \u2013 Malchut. The nine first Sefirot constitute exclusively the light, the Creator.<\/em><\/p>\n\n\n\n

The Partzufim de Atzilut is the result of Tzimtzum Bet. When we say that on that day the Creator created the Heaven and the Earth, we mean the Rachamim (mercy) were included in the Din (judgment) during the ascent of Malchut (the level of Din) to Bina (the level of the Rachamim) and their merging.<\/em><\/p>\n\n\n\n

As a result, a new Sium of the Upper Light appeared in Bina on the level of Chazeh (as Malchut Mesayemet rises to Bina). The Malchut Mizdaveget, which was in the Peh de Rosh, rose to Bina de Rosh called the Nikvey Eynaim, so that only the vessels Keter and Hochma remained on the level of Vak without the Rosh, i.e., the lights Nefesh and Ruach. Out of the five vessels, Bina, ZA and Malchut are absent as well as the lights Neshama, Haya and Yechida.<\/em><\/p>\n\n\n\n

The worlds have two parts: the inner and the outer. The place of ABYA<\/em> is called the outer worlds. Inside this place, there must be an inner part where the world of Nikudim<\/em> is located. The root of the outer part of the worlds is the Partzuf Nekudot de SAG<\/em> that merged with Behina Dalet<\/em> during its descent under Tabur de Galgalta<\/em>. From the merging of the Behinot Bet<\/em> and Dalet<\/em>, the place between the Tabur<\/em> and the Sium<\/em> split into two parts: the place of Atzilut<\/em> and the place of BYA<\/em>.<\/p>\n\n\n\n

There are 10 vessels in each Partzuf<\/em> of the worlds of ABYA<\/em> and Nikudim<\/em>. This was caused by the rise of Malchut<\/em> to Bina<\/em> of each Sefira<\/em>. In TA,<\/em> there is only one Kli<\/em>, since below there is only one Malchut<\/em>, that receives the light from the nine first Sefirot<\/em>.<\/p>\n\n\n\n

Ten Kelim<\/em> are formed in TB.<\/em> Due to the Second Restriction, Malchut<\/em> ascends to the nine first Sefirot<\/em>(Tet Rishonot<\/em>). Are these Sefirot<\/em> considered the lights? Does Malchut<\/em> rise to the lights?<\/p>\n\n\n\n

There is a rule: Behina Dalet<\/em> is called the Kli<\/em>, and the nine first Sefirot<\/em> are called the lights. The ‘desire to receive’ is Behina Dalet<\/em>; hence, it is separated from the light. In the spiritual world, Behina Dalet<\/em> is reception for its own sake without a hint of bestowal.<\/p>\n\n\n\n

The first nine Sefirot<\/em> are the lights and Malchut<\/em> receives all that these nine Sefirot<\/em> have to offer. Now this Behina<\/em> pushes the light away, as if to say, if I can work with the altruistic intention like the light, then I should receive for the sake of bestowal. This transformation of the intention is the essential difference between work for the Creator\u2019s sake and reception for one\u2019s own.<\/p>\n\n\n\n

156) As was stated above, with the help of raising of MAN during the second Ibur, the Partzufim of the world of Atzilut received the light of Hochma from the Partzufim AB-SAG de AK. This light again lowered Malchut from Nikvey Eynaim de Rosh to Peh, as was the case before TB. Hence, the Partzufim again acquire the hitherto missing KelimdeBina, ZA and Malchut and, correspondingly, the lights of Neshama, Haya, and Yechida.<\/em><\/p>\n\n\n\n

This refers only to the 10 Sefirot de Rosh, but not to the Guf, since the light of Hochma has not yet spread from the Peh de Rosh to the Guf, so, even upon receiving the Mochin de Gadlut de Rosh, the Gufim still remained in the state of TB, as in Katnut.<\/em><\/p>\n\n\n\n

Thus, the Partzufim de Atzilut are regarded as the level of the 10 Sefirot that emerged on Aviut de Behina Alef. This corresponds to the level of ZA (Vak without Rosh), and is called the world of MA. They dress upon the Partzufim de MA (ZA) of the five Partzufim de AK, located below the Tabur.<\/em><\/p>\n\n\n\n

A certain ban exists in the world of Atzilut<\/em>: the light of the Rosh<\/em> does not spread to the Guf<\/em>. Once, Gadlut<\/em> spread from the Rosh<\/em> to the Guf<\/em> in the world of the Nikudim<\/em>, which led to the breaking of the vessels. In the AK,<\/em> we see that whatever is in the Rosh<\/em> later spreads to the Guf<\/em>.<\/p>\n\n\n\n

After the breaking of the vessels in the world of Nikudim,<\/em> the Reshimot<\/em> remained. They clearly state that Gadlut<\/em>, which occurred in the Rosh<\/em> after the raising of MAN<\/em>, will not pass to the Guf<\/em> \u2013 it is forbidden. Hence, the light of Gadlut<\/em> will never pass from the Rosh to<\/em> the Guf<\/em> in the world of Atzilut<\/em>. Does it mean that the vessels of reception cannot be used? Then how will the correction take place?<\/p>\n\n\n\n

The entire following process is a correction of egoism with the help of a very special method defined as the AHP de Aliyah,<\/em> or the middle line. However, in the world of Atzilut<\/em> the light of Gadlut<\/em> will never spread to the Guf<\/em>, even provided an accurate calculation is made stating that it is quite safe to receive the light for the Creator\u2019s sake. It will never happen again in the spiritual world because of the remaining Reshimot<\/em>.<\/p>\n\n\n\n

All the Partzufim<\/em> of the world of Adam Kadmon<\/em> are divided in the following way: the Rosh<\/em> is called Keter<\/em>, the place from the Peh<\/em> to the Chazeh<\/em> is called Hochma<\/em>, from the Chazeh<\/em> to the Tabur \u2013 Bina<\/em>, from the Tabur<\/em> to Yesod<\/em> \u2013 ZA,<\/em> and the place from Yesod<\/em> down to the Sium<\/em> is called Malchut<\/em>. If we take Galgalta<\/em>, its Rosh<\/em> is called Keter<\/em>; from the Peh<\/em> to the Chazeh<\/em> is AB<\/em>, from the Chazeh<\/em> to the Tabur<\/em> \u2013 SAG<\/em>, from the Tabur<\/em> to Yesod<\/em> \u2013 MA<\/em> and from Yesod<\/em> to the Sium<\/em> \u2013 BON<\/em>.<\/p>\n\n\n\n

Each Partzuf<\/em> of the world of Atzilut<\/em> dresses onto the corresponding part of the Guf de AK<\/em>. For example, the Partzuf Atik de Atzilut<\/em> refers to the Partzuf Galgalta<\/em> as MA<\/em>, i.e., the way ZA<\/em> refers to Keter<\/em>.<\/p>\n\n\n\n

The Rosh<\/em> of any Partzuf<\/em> is a consequence of the previous state, which already passed and left the Reshimot<\/em>. A new state appears based on these Reshimot<\/em> with all the contiguous details. Hence, the Rosh<\/em> contains all the information of the past.<\/p>\n\n\n\n

As in our world, there is nothing unusual or unknown. Knowing the qualities of parents, we can more or less imagine and describe their future baby. As each new Partzuf<\/em> emerges, one can very accurately foresee what it will be like.<\/p>\n\n\n\n

However, what happened in the world of Nikudim<\/em> does not seem to have been preprogrammed. There is one more Rosh<\/em> \u2013 YESHSUT<\/em>, which is under the Tabur de Galgalta<\/em> and refers to TA<\/em>. The lower Rashim<\/em> are unaware of what happens in TA<\/em>; they can find their bearings only within their own framework ( TB<\/em>).<\/p>\n\n\n\n

The YESHSUT<\/em> contains all information. As regards TA<\/em>, it is interested in the further breaking. Had the Kelim<\/em> de Guf<\/em> of the world of Nekudim<\/em> possessed the full information of TB<\/em>, they would not have been able to receive the light for the Creator\u2019s sake, since their screen would not have withstood it.<\/p>\n\n\n\n

After the breaking of the vessels, a special Reshimo<\/em> in the Rosh de Atzilut<\/em> prevents the light from spreading to the Guf<\/em>. The Guf<\/em> can be only in the state of Vak<\/em>.<\/p>\n\n\n\n

157) Atik de Atzilut receives the light from MA de Galgalta, i.e., dresses upon it from the Tabur to Yesod. The Partzuf Arich Anpin (AA) de Atzilut dresses onto the Partzuf AB from the Tabur and below and receives the light from MA de AB. The Partzuf Aba ve Ima de Atzilut dresses onto SAG de AK from the Tabur and below and receives the light from the MA.<\/em><\/p>\n\n\n\n

ZON de Atzilut dresses onto the Partzufim MA and BON of the world of AK and receive the light on this level. Thus, each Partzuf of the world of Atzilut receives light from the corresponding Partzuf de AK on the level of its Vak bli Rosh from the Tabur to Yesod, i.e., on the level of the MA de AK. However, it does not completely dress onto the corresponding Partzuf of the world of Adam Kadmon.<\/em><\/p>\n\n\n\n

Despite the fact that the level of Ohr Hochma in the Rashim de Atzilut reaches the Gar, we take into account only that level of Hochma that spreads from the Peh de Rosh to the Guf, i.e., the Vakbli Rosh or ZA.<\/em><\/p>\n\n\n\n

The Universe consists of five worlds,that in turn include the five Partzufim<\/em>; each of them is divided into five parts in accordance with the degree of its Aviut<\/em>. Starting with TB<\/em>, each Partzuf<\/em> has three states: Ibur<\/em>, Yenika,<\/em> and Mochin<\/em>, one inside the other. The AHP<\/em> of the upper Partzuf<\/em> is inside the GE <\/em>of the lower one. Keter<\/em> of the lower Partzuf<\/em> can receive the light only from Malchut<\/em> of the upper.<\/p>\n\n\n\n

Each Partzuf<\/em> dresses onto the previous one from its Peh downwards as in TB.<\/em> However, the Partzufim<\/em>built according to TB<\/em> have laws of their own. Everything depends on what function needs to be expressed. Besides, all the Ketarim<\/em> are interconnected and so are Hochmot, etc. Hochma<\/em> of the lower Partzuf<\/em> cannot receive the light from ZA<\/em> or Bina<\/em> of the upper. Hochma<\/em> receives from Hochma<\/em>throughout the entire chain. Both overall and in particular, everything submits to the law of the similarity of properties.<\/p>\n\n\n\n

Man starts attaining this entire intricate system only when he acquires the vessels corresponding to it. He becomes an integral part its, can influence it, and is affected by it constantly.<\/p>\n\n\n\n

158) This does not mean that each of the five Partzufim de Atzilut dresses onto the corresponding Behina in the world of AK. This is impossible, because the five Partzufim de AK dress onto the other. The same happens to the five Partzufim de Atzilut. It means that the level of each Partzuf de Atzilut correlates with the level corresponding to it in the five Partzufim de AK and receives its light from there.<\/em><\/p>\n\n\n\n

Now let us look at Diagram three in \u201cSefer haIlan\u201d<\/em> (The Book of the Tree) and the brief comment to it. It shows the permanent state of the five Partzufim de AK<\/em>, from which the five Partzufim de MA Hadash <\/em>(or Atzilut<\/em>) emerged in their permanency. Since they are the vessels of bestowal, no diminution ever happens in them, only Gadlut<\/em>.<\/p>\n\n\n\n

The book alsoexamines the division of each Partzuf<\/em> into Keter<\/em> and ABYA<\/em>, which are alternatively called Keter<\/em>, AB<\/em>, SAG<\/em>, MA<\/em> and BON<\/em> or Yechida<\/em>, Haya<\/em>, Neshama<\/em>, Ruach<\/em> and Nefesh<\/em>. Each Rosh<\/em> down to its Peh<\/em> is called Keter<\/em> or Yechida<\/em>. The distance from the Peh<\/em> to the Chazeh<\/em> in each of them is called Atzilut<\/em>, AB<\/em> or Haya<\/em>; from the Chazeh<\/em> to the Tabur<\/em> \u2013 Beria<\/em>, SAG<\/em> or Neshama<\/em>; below the Tabur<\/em>\u2013 Yetzira<\/em> and Assiya<\/em>, MA<\/em> and BON<\/em> or Ruach<\/em> and Nefesh<\/em>.<\/p>\n\n\n\n

Now let us look at the order in which the Partzufim<\/em> dress onto the other. Each lower Partzuf<\/em> dresses onto the upper from the Peh<\/em> and below according to the following law: the Rosh<\/em> of each lower Partzuf<\/em>dresses onto the AB \u2013 Atzilut<\/em> of the upper , AB \u2013 Atzilut<\/em> of the lower \u2013 on the SAG \u2013<\/em>Beria<\/em> of the upper; SAG – Beria<\/em> of the lower \u2013 on the MA<\/em> and the BON<\/em> ( Yetzira<\/em> and Assiya<\/em>) of the upper.<\/p>\n\n\n\n

Thus, the Peh<\/em> of the upper Partzuf<\/em> is the level of Galgalta<\/em> of the lower; the Chazeh<\/em> of the upper serves the Peh<\/em> of the lower; the Tabur<\/em> of the upper is the Chazeh<\/em> of the lower. The emergence of MA<\/em>Hadash<\/em> becomes clear in each of the five Partzufim<\/em>de Atzilut<\/em> and in the corresponding Partzuf<\/em>de AK<\/em>.<\/p>\n\n\n\n

159) For the upper Partzufim to be able to spread the Mochin from the Peh down to the Gufim of the five Partzufim de Atzilut, the lower Partzufim must raise MAN. Only then can they receive an increase to the 10 Sefirot of the second kind sufficient for the Gufim. MAN is raised in three stages.<\/em><\/p>\n\n\n\n

First, MAN, on Aviut Bet, gives birth to the 10 Sefirot de Bina, i.e., the SAG in Gadlut with the light of Neshama. Then MAN on Aviut Gimel creates the 10 Sefirot de Hochma, i.e., AB with the Mochin de Haya. When MAN is raised for the third time on Aviut Dalet, 10 Sefirot emerge on the level of Keter or Galgalta with Mochin de Yechida.<\/em><\/p>\n\n\n\n

The light coming from above as a result of raised MAN<\/em> increases the lower Partzufim<\/em> to 10 Sefirot<\/em> and provides them with enough strength to create a screen on their uncorrected properties and pass from the state of Katnut<\/em> to Gadlut<\/em> by using the second method, i.e., by adding AHP<\/em> to GE <\/em>in order to form the 10 Sefirot<\/em>.<\/p>\n\n\n\n

The light that enters a Partzuf<\/em> depends on the Aviut de Masach<\/em>, on the desire the Partzuf<\/em> may use. Indeed, the amount of light that a Partzuf<\/em> can absorb is equal to the degree to which it is willing to use the light for the Creator\u2019s sake.<\/p>\n\n\n\n

As soon as something changes in one of the Partzufim<\/em>, all the others are instantly transformed, for all of them are interrelated and interconnected. If man makes even a tiny correction, he immediately generates a tremendous light in all the Partzufim<\/em> and the worlds. This is how important man\u2019s role is in changing the state of the world. Each element of the creation feels exactly what all others feel.<\/p>\n\n\n\n

After the disappearance of the light, the Reshimot<\/em> remain in the screen, which then rises to the Rosh<\/em>and asks for strength in accordance with those Reshimot<\/em>. After the breaking of the vessels in the world of Nikudim,<\/em> the screen with all the Reshimot<\/em> ascends, eager to be filled again, and wills to acquire the new power of intention.<\/p>\n\n\n\n

Each consecutive level may be born only after the complete emergence of the previous one, i.e., the Partzuf Arich Anpin<\/em> may not be born before Atik<\/em> is fully formed. The Rosh de SAG<\/em> analyses the Reshimot Dalet-Gimel<\/em> and gives birth to Atik<\/em>. Behinat Hochma<\/em> cannot emerge before it is born.<\/p>\n\n\n\n

After the Rosh de SAG<\/em> fills Atik<\/em> and brings it to the state of Gadlut<\/em>, it passes to Atik<\/em> all the Reshimot<\/em>it had in order for Atik<\/em> to select the smallest of them. Therefore, Atik<\/em> chooses MAN<\/em> (a screen) and the Reshimot de Behinat Hochma<\/em>.<\/p>\n\n\n\n

Then, after the formation of Katnut<\/em> and Gadlut<\/em> in AA<\/em>, it receives all the Reshimot<\/em> and selects the smallest for Behinat Bina<\/em>. Now that AA<\/em> has Gadlut de Neshama<\/em>, it can give birth to Katnut de Aba ve Ima (AVI)<\/em> in the place of Bina de Atzilut (Bina de MA)<\/em>. In order to give the AHP de AVI<\/em> strength to receive the light \u201cfor the sake of the Creator\u201d, a Zivug AB-SAG<\/em> must be made. This light descends from SAG<\/em> under the Tabur<\/em> through all the Partzufim de<\/em>Atzilut<\/em> to the relevant place.<\/p>\n\n\n\n

160) The lower Partzufim that must raise MAN are the human souls (the \u201cNaRaN de Tzadikim\u201d), already included in the worlds of BYA and capable of raising MAN to the ZON de Atzilut, which in turn raises MAN to their own upper Partzufim: Arich Anpin, Aba ve Ima and above, until they reach the Partzufim de AK.<\/em><\/p>\n\n\n\n

Then, in response to MAN, the upper light descends from the World of Infinity to AK. The 10 Sefirot emerge according to the Aviut de MAN present there. If it is Behina Bet, it corresponds to the level of Neshama, Behina Gimel equals the level of Haya, and Behina Dalet attracts the light of Yechida.<\/em><\/p>\n\n\n\n

Gradually, the Mochin descends from the same level through Partzufim de AK to the Partzufimde Atzilut, until it reaches ZON de Atzilut. With the help of the Mochin, ZON de Atzilut compel the NaRaN de Tzadikim to raise MAN from BYA. The general rule states that each new Mochin comes directly from the World of Infinity. No level can raise MAN or receive the light of Hochma without the upper Partzuf closest to it.<\/em><\/p>\n\n\n\n

The place of Atzilut<\/em> is between the Tabur de AK<\/em> to the Parsa<\/em>. The worlds of BYA<\/em> with the uncorrected souls are under the Parsa<\/em>. If by certain actions these souls can receive strength for the correction of ZON de Atzilut<\/em>, they elevate their request higher, to Rosh de Galgalta<\/em> of the world of AK<\/em>, which is in contact with the World of Infinity and draws the upper light in order to pass it on to BYA<\/em>.<\/p>\n\n\n\n

The light spreading from above is many times more powerful than was requested by the worlds of BYA<\/em>, but while descending and passing through all the Partzufim<\/em> and the worlds, it diminishes to the size of the request, so as not to harm the requestor.<\/p>\n\n\n\n

Wherever the Partzuf<\/em> might be, it feels only the one standing right above it. Its request is turned only to the upper Partzuf<\/em> and not to the one several levels higher. In accordance with the accomplished correction and the acquired screen, its level will change, but the Partzuf<\/em> will always address the one at its immediate, upper level.<\/p>\n\n\n\n

The soul’s correction begins in our world. Man of this world, a two-legged, albuminous creature, receives a signal from above and starts looking for something he cannot yet understand. Nevertheless, if he finds a Teacher, a group and books, then by persistent studies, together with other members of the group, and guided by the Teacher, a student can achieve the state of Ibur<\/em> in the lowest spiritual Partzuf<\/em>.<\/p>\n\n\n\n

Then his vessels of bestowal (the GE<\/em>) will be gradually born. Such a state is called Katnut<\/em>. The emergence of GE <\/em>marks the appearance of man\u2019s inner world of Atzilut<\/em> with Aviut Shoresh<\/em> and Alef<\/em>.<\/p>\n\n\n\n

The continuation of studies generates in him a desire to turn to the upper level with a request for the vessels of reception, i.e., for Gadlut,<\/em> in order to receive by way of bestowal. However, as we know, the vessels of reception were restricted by TB<\/em>. The world of Nikudim<\/em> wanted to receive them and was broken. So was Adam haRishon<\/em> when it wished to work with them.<\/p>\n\n\n\n

So how can they possibly be received? It can be done only with the help of the AHP de Aliyah<\/em>. Man asks for strength to work with the vessels of reception without the risk of breaking them. If man asks for the measure of correction his vessels are ready for, and if he knows exactly what he needs, a spiritual force comes to him and answers his request.<\/p>\n\n\n\n

If he previously had the GE <\/em>with Aviut Shoresh\/Alef<\/em>, now man starts working with the AHP<\/em>, perhaps, of Aviut Bet<\/em>. He passes the level of Katnut<\/em> and receives the first level of Gadlut<\/em> (the Behina Bet<\/em>), and ascends for the first time. By further efforts, he gains more strength to work with Aviut <\/em>Gimel<\/em> and rises again. At last, he acquires the vessels of reception of the level Dalet<\/em> and ascends for a third time to full Gadlut<\/em>.<\/p>\n\n\n\n

When man has GE<\/em>, he is on the level of ZON de Atzilut<\/em>. The first time in Gadlut,<\/em> he rises to the level of YESHSUT<\/em>, the second time \u2013 to Aba ve Ima de Atzilut<\/em>, the third time \u2013 to AA de Atzilut<\/em>, i.e., completely dresses onto the ZON de Nekudim<\/em> (broken) and corrects them. So, by his own efforts, man returns to his spiritual root, receives the entire spiritual light.<\/p>\n\n\n\n

The Tzadikim<\/em> are souls in a certain spiritual state in the worlds of BYA<\/em> that are willing to justify the Creator\u2019s actions. Our only task is to achieve the level of the Tzadik Gamur<\/em> (absolutely righteous), when all the Creator\u2019s actions are revealed to man. Seeing that all His actions are right and just, man calls Him the Righteous One. Hence, he himself is called a righteous man. If the Creator\u2019s actions are partially or completely concealed from man, he is called a partially, righteous man, a partial or complete sinner.<\/p>\n\n\n\n

Our state and name depend only on the extent of the Creator\u2019s revelation. Our desires and properties will change accordingly. Why is a soul called Neshama<\/em>? The reason is that it is the most powerful light our soul can receive. The world of Adam Kadmon<\/em> consists of five Partzufim<\/em>, since the Creator affects all the five parts of Malchut<\/em>.<\/p>\n\n\n\n

The ZON de Atzilut<\/em> is the uppermost Partzuf<\/em> for all worlds of BYA<\/em>, the inclusion of all that is found under the Parsa<\/em> and below. Any MAN<\/em> first rises to Gar<\/em> of the ZON <\/em>de <\/em>Atzilut.<\/em> However, ZON<\/em> cannot answer the request of the worlds of BYA<\/em>. The light of correction or the light filling the vessel with delight can come from above only.<\/p>\n\n\n\n

The light that the Partzufim<\/em> enjoyed before the breaking is different from that which corrects and fills them. This speaks about how delighted I am while delighting the Creator. Hence, such light descends from the World of Infinity; it cannot be in the ZON de Atzilut<\/em>.<\/p>\n\n\n\n

Any spiritual movement is altruistic. The upper Partzuf<\/em> cannot possibly give the lower something that may harm it. The next Partzuf<\/em> is always a natural continuation of the development (desires, thoughts) of the previous one. Galgalta<\/em> completely exhausted all its resources. It can do no more for the Creator. Therefore, a new opportunity springs up: to accept some more light on a smaller Aviut<\/em>, i.e., on the level of AB<\/em>, which continues what Galgalta<\/em> began doing.<\/p>\n\n\n\n

After (below) the world of Atzilut,<\/em> the first seven Sefirot<\/em> from the Parsa<\/em> to the Chazeh de Beria<\/em> (70 Amah<\/em>) are still somehow connected with Atzilut<\/em>. Then the full 10 Sefirot<\/em> from the Chazeh de Beria<\/em> to the Chazeh de Yetzira<\/em> (2000 Amah<\/em>) may still be used on Shabbat<\/em>, when the Partzufim<\/em> rise to Atzilut<\/em>. We see that the passage from Chazeh de Yetzira<\/em> to Chazeh de Beria<\/em> is much more difficult than from the Parsa<\/em> to the Chazeh de Beria<\/em>. Naturally, these estimates are relative.<\/p>\n\n\n\n

161) You should know that the lower Partzufim cannot receive the light from ZON de Atzilut before all the upper Partzufim de Atzilut and AK acquire Gadlut. The new Mochin descends only from the World of Infinity. However, the NaRaN de Tzadikim can receive the Mochin only from the previous Partzuf, i.e., from ZON de Atzilut.<\/em><\/p>\n\n\n\n

Hence, the Mochin must descend and spread through all the Partzufim located above ZON de Atzilut, until it reaches it. Only after that, will the Mochin pass on to NaRaN de Tzadikim in the worlds of BYA. We already know that nothing ever disappears in the spiritual realm. Contrary to what happens in our world, a spiritual object passing from one place to another continues to remain in its initial position.<\/em><\/p>\n\n\n\n

This can be compared to lighting one candle from another. As the first candle passes the fire to the next, it continues to remain alight. The rule holds that the primary light (the root) stays in place while the branch changes its position. Now you will understand that the same light that descends via all the upper worlds and reaches NaRaN de Tzadikim remains on each level it passes through. All the levels receive more light owing to the fact that they have to pass it to NaRaN de Tzadikim.<\/em><\/p>\n\n\n\n

Tiny man\u2019s diminutive work below generates a tremendous light in all the worlds. Man\u2019s merit consists in the fact that the reception of the light is his personal achievement.<\/p>\n\n\n\n

162) As stated above, you should understand how, by their actions, the lower spiritual objects cause the rise of the worlds and the Partzufim. If their actions are correct, they raise MAN and attract the light. Then all the levels it passes through grow and rise. When their actions deteriorate, so does MAN; Mochin disappears from the levels, the upper worlds stop passing light to the lower; so, they descend to their initial permanent (minimal) state.<\/em><\/p>\n\n\n\n

Nothing disappears; whatever was before continues to exist. Ascents and descents of the worlds are determined only as it regards the souls, which by aggravating their actions, lower the worlds; however, by doing good deeds, they contribute to the ascent of the worlds.<\/p>\n\n\n\n

All that happens in the worlds makes for correction and the approach of Gmar Tikkun<\/em>. Every thought, every event, and every action is just one more step towards correction. What does it mean that a soul is spoiled? It worked on itself, to make a spiritual action, to rise and merge with the Creator on some level. It raised MAN<\/em>, received the light and strength to ascend. Once the new level is achieved, the soul cannot remain motionless.<\/p>\n\n\n\n

To make it move, more egoism, for which it does not yet have a screen, is added to the soul. Affected by this load, it fall, and deteriorates. Each fall is necessary for regaining powers, rising higher and, consequently, receiving another portion of egoism. Thus, all initially egoistic desires are gradually transformed into altruistic ones.<\/p>\n\n\n\n

The Baal HaSulam gives the following example. A king, who wanted to move from one capital to another, did not know how to transfer all his treasures without being robbed. Hence, he dispensed a gold coin to each of his subjects. The king could trust them with that amount. Thus, by small portions, he was able to transfer his entire wealth. This example hints at the correction of the general egoism by way of dividing it into small parts that are then transferred to the world of Atzilut<\/em>. There, they will again merge into one common vessel, one single soul.<\/p>\n\n\n\n

163) Now we will clear up the order of the five Partzufim de Atzilut rise to the five Partzufim de AK. We will also clarify the ascent of the three worlds of BYA to YESHSUT and the ZON de Atzilut, starting with their minimal state (Katnut), up to the ultimate state that will be achieved by the end of a 6000-year period, in the Gmar Tikkun. Usually we speak about three main ascents that are divided into many special ones.<\/em><\/p>\n\n\n\n

We know that the first Partzuf in the world of AK after TA was the Galgalta. The four following Partzufim de AK dressed on it: the AB, SAG, MA and BON. The Sium Ragley de AK is above the point of our world. Galgalta is surrounded with the light of Infinity on all sides. This light is limitless and its magnificence is indescribable. The part of this light that enters Galgalta is called a line, or Inner Light.<\/em><\/p>\n\n\n\n

164) There is a Partzuf called TNHYM de AK inside Partzufim MA and BON de AK. It is also defined as Nekudot de SAG de AK. During TB, Malchut Mesayemet, which was above the point of our world, rose to Tifferet and set a place in the Chazeh of this Partzuf below the upper third of Tifferet. A new Sium on the upper light (unable to spread lower) was formed there. This Sium was named Parsa under the world of Atzilut.<\/em><\/p>\n\n\n\n

The Sefirot of the Partzuf Nekudot de SAG, which remained under the Parsa, formed a place for the the worlds of BYA in the following order: the lower two thirds of Tifferet down to Chazeh prepared a place for the world of Beria. Netzah, Hod, and Yesod prepared a place for the world of Yetzira. Malchut formed a place for the world of Assiya. Thus, the location of the three worlds of BYA begins from the Parsa and ends with the point of our world.<\/em><\/p>\n\n\n\n

The Parsa<\/em>, Tifferet,<\/em> is called \u201cBina de Gufa\u201d<\/em>. Affected by the Tzimtzum<\/em> (restriction), it finds itself under the Gar (Gimel Rishonot) de Bina<\/em>. One should remember that the Guf of <\/em>the Partzuf (Tifferet)<\/em>is divided into three parts: the upper third of Tifferet \u2013 <\/em>the HaBaD<\/em>, the middle third of Tifferet \u2013<\/em> the HaGaT<\/em> and the lower third of Tifferet \u2013<\/em> the NHY<\/em>. Malchut<\/em> rises to the level under the Gar de Bina<\/em> to a place called \u201c<\/em>the Chazeh\u201d<\/em>. The law of TB<\/em> rules from here downwards and the Parsa<\/em> is formed under the world of Atzilut<\/em>.<\/p>\n\n\n\n

165) The four worlds, Atzilut, Beria, Yetzira and Assiya, are located between the Tabur and the point of our world. The world of Atzilut is between the Tabur de AK and Parsa. The place for the worlds of BYA was formed between the Parsa and the point of our world. The state of the worlds of AK and ABYA is now permanent, and there will never be any diminution in them.<\/em><\/p>\n\n\n\n

All the Partzufim and the worlds in this state have only the level of Vak bli Rosh. In addition, even if Gar is in the Rashim of the first three Partzufim de Atzilut, the light cannot spread below the Peh, and all their Gufim are in the state of Vak bli Rosh. The same state is present in the worlds of BYA. Even in the Partzufim de AK,Gar is considered to be absent as regards the Surrounding Light (the Ohr Makif).<\/em><\/p>\n\n\n\n

The Gar<\/em> represents the Rosh<\/em> and the genuine light of Hochma<\/em>, while Vak <\/em>represents Ohr Hassadim<\/em>with a spark of Ohr<\/em>Hochma<\/em>.<\/p>\n\n\n\n

So what happens in the world of Atzilut<\/em>? Let us begin our explanation with Galgalta<\/em>. Galgalta<\/em> receives light from the World of Infinity. We know there is an inverse relation between the lights and the vessels. The coarser the vessel, the larger screen it may use, the more powerful light it can receive. Vice versa: the smaller the vessel, the weaker the screen it has and the less light it will receive.<\/p>\n\n\n\n

Everything depends on how the lowest spiritual objects, the souls, will demand powers for the correction of their egoism. Until they are completely corrected, Galgalta<\/em>, AB<\/em> and SAG<\/em> are filled with only the smallest light.<\/p>\n\n\n\n

First, the light of Nefesh<\/em> enters the Kli Keter<\/em>. As the Kli Hochma<\/em> appears, Ohr<\/em>Nefesh<\/em> passes to it, and Ohr Ruach<\/em> enters Keter<\/em> and so on, until Malchut,<\/em> the largest vessel, is activated. Then the most powerful light of Yechida<\/em> fills Keter<\/em>. We see that for the reception of the uppermost light, the most egoistic vessel \u2013 Malchut <\/em>\u2013 must start acting to build a screen.<\/p>\n\n\n\n

The Malchut de Malchut<\/em> of the world of Infinity is forbidden (impossible) to work with until Gmar Tikkun<\/em>. Man is unable to correct or fill it with the true light of Hochma<\/em> before the Mashiach<\/em> comes. Hence, Gar<\/em> (the true light of Hochma<\/em>) is absent in the Partzufim Galgalta<\/em>, AB<\/em> and SAG<\/em>. It appears only when Malchut is used.<\/p>\n\n\n\n

The breaking of the vessels demonstrated that it is impossible to work with the vessels of reception; they may be gradually included into the altruistic vessels \u2013 the AHP de Aliyah<\/em>. It means that the light of Hochma<\/em> in its entirety and perfection cannot enter the vessel until its final correction \u2013 the Gmar Tikkun<\/em>.<\/p>\n\n\n\n

As was mentioned numerously, after TB<\/em> only the Kelim de GE <\/em>(filled with the light of Hassadim<\/em>) and the Kelim de AHP<\/em> (receiving no light at all) included in the GE <\/em>may be worked with. However, since they are still egoistic, by virtue of their nature, the AHP<\/em> automatically attract the luminescence of Hochma<\/em>, i.e., they have Vak de Hochma<\/em> or Vak bli Rosh<\/em>, but not Gar<\/em>.<\/p>\n\n\n\n

All the laws of the world of Atzilut<\/em> are created to allow no spreading of the powerful light below. There is Ohr Hochma<\/em> in the Rashim de Partzufim<\/em> of the world of Atzilut<\/em>, but only a small part of it spreads below. If the Rosh<\/em> has Gar<\/em>, only the Vak<\/em> of this light spreads to the Gufim<\/em>.<\/p>\n\n\n\n

AB-SAG<\/em> is not the light of pleasure. It descends to correct the vessels, to impart an altruistic intention to its desires. We have no control over our desires; they are given by the Creator. They may only be given an altruistic intention. I would like a cup of coffee. I cannot change this desire. However, I can drink it, because either I want to receive pleasure, or I can do it for the sake of pleasing the Creator. This happens only when I feel Him and understand that He gives me, so I wish to return the delight to Him. For this, I must feel the Giver.<\/p>\n\n\n\n

The light AB-SAG<\/em> descends in order to correct a desire or, rather, impart an altruistic intention to it. Man starts revealing the Creator, whose greatness and magnificence he begins to feel. Then man is ready to do everything for His sake. The importance and greatness of spirituality are far above the level of our pleasures; hence, they give us strength to do everything for the Creator. In our world, upon seeing someone outstanding and important, we agree, with pleasure, to do everything for that person.<\/p>\n\n\n\n

166) There are three general ascents for supplementing the worlds with three levels: Neshama, Haya and Yechida. These ascents depend on the MAN raised by the lower objects. The first ascent is when MAN rises on the level of Aviut de Behina Bet. Then the AHP de Bina (The Ohr Neshama) is corrected by its supplementation to 10 Sefirot of the second type, i.e., with the help of the luminescence of Shuruk. At that, the Mochin also shines onto Zat and the Gufim, as in the Partzufim de AK, where all levels of the 10 Sefirot of the Rashim also spread in their Gufim.<\/em><\/p>\n\n\n\n

The worlds of ABYA<\/em> do not use their genuine AHP<\/em>. Nevertheless, each of these worlds receives light in its AHP<\/em> and gradually fills with the entire light necessary for the end of correction, its ultimate state. How does it happen?<\/p>\n\n\n\n

First, all the Partzufim<\/em> in addition to the GE (Aviut Shoresh<\/em> and Alef<\/em>) also acquire the Awzen<\/em>(Aviut <\/em>Bet<\/em>). Then a force comes and helps to receive the Bet de Aviut<\/em> and the light of Neshama<\/em>. However, since the AHP de Aliyah<\/em> (not their own AHP<\/em>) is used, hence the worlds ascend one level (the 10 Sefirot<\/em>).<\/p>\n\n\n\n

At last, the light that corrects Behina Dalet (Peh)<\/em> comes, which leads to a third ascent of the worlds up one level (<\/em>the 10 Sefirot)<\/em>. In all, three ascents are necessary for the reception of all missing lights: Neshama<\/em>, Haya,<\/em> and Yechida<\/em>.<\/p>\n\n\n\n

Accordingly, the entire five Partzufim<\/em>de Atzilut<\/em> dress onto the five Partzufim <\/em>de AK<\/em>: each Partzuf de <\/em>Atzilut<\/em> dresses from the Tabur<\/em> downwards onto the corresponding upper Partzuf de AK<\/em>. The part of the Partzuf<\/em> from the Tabur<\/em> to the Sium<\/em> is called Vak<\/em>.<\/p>\n\n\n\n

In its first ascent, the Partzuf<\/em> in Katnut<\/em>(Nefesh-Ruach, GE<\/em>) is supplemented with the level of Neshama,<\/em> the SAG<\/em>. Then it dresses onto the corresponding part of the world of AK<\/em>, from the Chazeh<\/em>to Tabur<\/em>, because Bina de Gufa<\/em>(SAG<\/em> of each Partzuf<\/em>) is located there.<\/p>\n\n\n\n

In its second ascent, each Partzuf<\/em> dresses onto the corresponding Partzuf<\/em> of the world of AK<\/em>, from the Peh<\/em> to its Chazeh<\/em>, i.e., on the level of Hochma, <\/em>Haya<\/em>, <\/em>AB<\/em>.<\/p>\n\n\n\n

In its third ascent, each Partzuf de Atzilut<\/em> dresses onto the Rosh<\/em> of the corresponding Partzuf de <\/em>AK<\/em>and receives Mochin<\/em> (the light) de Yechida<\/em>.<\/p>\n\n\n\n

Each Partzuf<\/em> must dress onto the place where the Reshimot<\/em> of the previous level of the Gufa de <\/em>Galgalta<\/em> shine. The Rosh de AB<\/em> must dress, not on the Rosh de Galgalta<\/em>, but from its Peh<\/em> to the Chazeh<\/em>, since the light must spread to where it disappeared, i.e., in the Chazeh de Galgalta,<\/em> and not in its Rosh<\/em>.<\/p>\n\n\n\n

The Rosh de Nekudim (YESHSUT)<\/em> dresses onto the Rosh de Galgalta<\/em>. Keter dresses onto the AB de <\/em>AK, <\/em>Aba <\/em>ve Ima<\/em> \u2013 onto SAG de AK<\/em>. Each has to fill the Partzufim<\/em> in AK<\/em>. Since in the Gufim <\/em>de <\/em>Partzufim<\/em> of Gar de Atzilut<\/em> in \u201cMatzav haKavuah\u201d<\/em> (its initial state) there is just the light of Vak<\/em>, only three ascents of the worlds of BYA<\/em> are possible.<\/p>\n\n\n\n

When the lower Partzufim <\/em>raise MAN , <\/em>as if to request the strength to withstand our desires, to give us the properties of Bina<\/em> that are in the world of Beria, then the power may be received from the light of Shuruk<\/em>, i.e., the light descending from Aba<\/em>ve Ima Panim be Panim<\/em>; then one can start ascending spiritually.<\/p>\n\n\n\n

167) As the light passes through the world of Atzilut, each of this world\u2019s five Partzufim receives the light of Bina, called Neshama, or Mochin de SAG, which shines upon the Partzufim de Atzilut in the manner they had in AK. They receive the light of Gadlut and dress onto the Partzufim de AK according to the level of the Mochin they possess.<\/em><\/p>\n\n\n\n

168) As soon as Atik receives Mochin de Bina, it rises and dresses onto the Partzuf Bina of the world of AK, corresponding to the level of SAG (Bina) de Galgalta of AK. There it receives Behinat Neshama de Yechida of the world of AK, which shines in its Guf.<\/em><\/p>\n\n\n\n

When the Mochin reaches Partzuf Arich Anpin de Atzilut, it rises and dresses onto the Rosh deAtik, corresponding to the level of the SAG of Partzuf AB de AK and receives BehinatNeshama de Haya de AK, which also shines in its Guf. When the Mochin reaches PartzufAba ve Ima, it rises by one level and dresses onto Gar de Arich Anpin, corresponding to the level of Bina de SAG de AK. From there it receives the light of the Neshama de Neshama deAK that shines in its Zat.<\/em><\/p>\n\n\n\n

When the Mochin reaches YESHSUT and ZON de Atzilut, they rise and dress onto Abave Ima de Atzilut, corresponding to Behinat Bina of the Partzufim MA and BON de AK. From there they receive the light of Neshama de Nefesh-Ruach de AK. Then the NaRaN de Tzadikim receives the Mochin de Neshama of the world of Atzilut. When the Mochin reaches the Partzufim de Beria, this world rises and dresses onto Nukvah de Atzilut, receiving from it Behinat Nefesh de Atzilut.<\/em><\/p>\n\n\n\n

When the Mochin reaches the world of Yetzira, it rises and dresses onto the world of Beria, receiving Behinat Neshama and Gar de Beria from it. Finally, as the Mochin reaches the world of Assiya, it rises and dresses onto the world Yetzira, receiving from it Behinat Mochin deVak de Yetzira. Thus, we have learned what each Partzuf received during the first ascent caused by MAN of the second type, raised by the souls in the worlds of BYA. <\/em><\/p>\n\n\n\n

We see how, influenced by the requests and prayers raised by the souls from the worlds of BYA<\/em>, they ascend through all worlds to Rosh de Galgalta<\/em>. It makes a Zivug<\/em> with the light of the World of Infinity and receives it. Then the light passes through all the Partzufim<\/em> of the worlds of AK<\/em> and ABYA,<\/em> and reaches the soul that attracted this light, filling it. The soul and all worlds are in a state of ascent. The thread that ties this soul with the World of Infinity links it to the Creator.<\/p>\n\n\n\n

Nefesh<\/em> and Ruach<\/em> are two constant lights shining in the worlds. During the ascent, Neshama<\/em> is added to them. Each Partzuf<\/em> goes up one level. The Rosh<\/em> of the lower Partzuf<\/em> reaches the Rosh<\/em> of the upper, attaining all of its thoughts and calculations.<\/p>\n\n\n\n

Let us look at diagram seven in the book \u201cSefer haIlan\u201d<\/em>. On diagram three, we saw a minimal permanent state of the worlds of BYA<\/em>. Diagram seven shows the states of the worlds of BYA<\/em> after the first ascent, when they received the light of Neshama<\/em>. Let us note that the Rosh<\/em> of each Partzuf<\/em>dressed on the MA<\/em> of the corresponding Partzuf de AK<\/em>.<\/p>\n\n\n\n

The Rosh<\/em> of each Partzuf de Atzilut<\/em> dresses onto the SAG<\/em> of the corresponding Partzuf de AK<\/em>. Thus, the worlds of ABYA<\/em> shifted one level up as compared to the previous state and the world of AK<\/em>. Receiving light from the World of Infinity, the AK<\/em> also rises. Here our goal is to see the additional light received by the worlds of ABYA<\/em>. We may say that, thanks to the souls\u2019 request, all worlds received the light of Neshama<\/em> and all vessels from the World of Infinity down to our world were filled with it.<\/p>\n\n\n\n

169) The second ascent took place as a result of the raising of MAN on Aviut de Behina Gimel, when the AHP de Hochma (Haya) is corrected. Gadlut and supplementation to 10 Sefirot of the second type take place as the Mochin shines in Zat and Gufin, as well as in the Partzufim AK. When the Mochin passes down through the worlds of BYA, each Partzuf affected by this light grows and ascends one more level.<\/em><\/p>\n\n\n\n

The additional filling with light is called an ascent. In fact, nothing ascends or descends in the spiritual world. It is necessary to have an additional vessel that can be created through a request sent from below.<\/p>\n\n\n\n

What other methods of correction and filling the vessels are available? The light can come from above and temporarily arouse a craving for spirituality. It corrects and sustains all the Partzufim <\/em>and the souls in the worlds of BYA<\/em>, filling them with a scanty light. This happens on Rosh Hodesh<\/em>, Shabbat <\/em>and holidays.<\/p>\n\n\n\n

Depending on the light descending from above, we can know what these days and holidays are. The diversity is determined by the light, its kind. Hence, we have the time calendar, introduced by the Creator. The light comes from above, arouses the vessels, fills, and empties them. This light is not connected with the souls\u2019 request.<\/p>\n\n\n\n

In accordance with the kind and intensity of the request, raised by the soul, it can ascend one, two, or three levels. The soul\u2019s ascent through all three levels means it achieved Gmar<\/em>Tikkun.<\/em> It corrected everything it could with the help of the AHP de Aliyah<\/em>, i.e., included its own vessels into the vessels of bestowal and does not work with the Lev haEven<\/em> that is corrected only with the arrival of the Mashiach<\/em>.<\/p>\n\n\n\n

Thus, there are two kinds of the souls\u2019 ascents. The first is stimulation from above; this is the work of the Creator, Who activates this most intricate mechanism called nature. The process is totally beyond our powers. The second kind includes a most thorough preparation for stimulation from below, surpassing the light\u2019s influence from above, paying no attention to it and rising independently.<\/p>\n\n\n\n

By this, the Klipot<\/em> descend and cease to be parallel to the pure worlds. This prevents them from exerting a negative influence. That is why, having completed the three ascents to the world of Atzilut<\/em>, the souls completely break away from the Klipot<\/em>. Up to that time, there is an opposition between the pure and the impure worlds. Man needs to carefully analyze his thoughts, intentions, and feelings and try to separate the altruistic from the egoistic.<\/p>\n\n\n\n

170) When the Mochin reaches Partzuf Atik de Atzilut, Atik rises and dresses onto Partzuf Hochma de AK, called AB. This corresponds to the level of AB de Galgalta de AK and receives the light of Haya de Yechida. When the Mochin reaches Partzuf Arich Anpin de Atzilut, AA rises and dresses onto Gar de SAG de AK, corresponding to the level of AB de AK, and receives the light of Haya de Haya de AK.<\/em><\/p>\n\n\n\n

When the Mochin reaches Partzuf Aba ve Ima de Atzilut, it rises and dresses onto the Gar de Atik in Katnut. It corresponds to the AB de SAG de AK and receives the light of the Haya de Neshama de AK, which also shines for the Zat and the Gufim. When the Mochin reaches the YESHSUT de Atzilut, it rises and dresses onto the Gar de Arich Anpin in Katnut. It corresponds to the AB de MA de AK and receives the light of the Haya de MA de AK.<\/em><\/p>\n\n\n\n

When the Mochin reaches Partzuf ZON de Atzilut, it rises and dresses onto Gar de Aba veIma. This corresponds to AB de BON de AK and receives the light of Haya de BON de AK. The souls of the Tzadikim receive light from ZON. If the Mochin reaches the world of Beria, it rises and dresses onto ZA de Atzilut and receives the light of Ruach de Atzilut.<\/em><\/p>\n\n\n\n

When the world of Yetzira receives the Mochin, it rises and dresses onto Nukva de Atzilut, receiving the light Nefesh de Atzilut. If the Mochin reaches the world of Assiya, it rises and dresses onto the world of Beria and receives Behinat Gar and Neshama de Beria. Then the world of Assiya is filled with all lights of NaRaN de BYA. Thus, we have learned about the second ascent of each Partzuf de ABYA that rose and grew because NaRaN de Tzadikim had raised MAN de Behina Gimel.<\/em><\/p>\n\n\n\n

The second ascent is identical to the first. As regards the world of AK<\/em>, which remains in its place, the worlds of ABYA<\/em> ascend. From diagram 8 at the end of the book, we see how the Rosh<\/em> of each Partzuf<\/em>dresses onto the corresponding place of Partzuf AB<\/em> de AK<\/em> (not SAG,<\/em> as during the first ascent). Atik<\/em>dresses onto AB de Galgalta, Arich Anpin<\/em> \u2013 on AB de AB<\/em>, Aba<\/em>ve Ima<\/em> \u2013 on AB de SAG<\/em>, i.e., all of them receive the light of Hochma<\/em> from AB<\/em>.<\/p>\n\n\n\n

171) The third ascent of the worlds happens in response to MAN raised by the souls on Aviut Dalet. The AHP de Keter is corrected and the Partzuf receives the light Yechida by way of being supplemented to 10 Sefirot (second type). The Mochin also shines in its Zat and Gufim as it did in the Partzufim de AK. While passing through the Partzufim of the worlds of ABYA, each of them grows, rises, and dresses onto the corresponding upper one, depending on the kind of light in it.<\/em><\/p>\n\n\n\n

The next paragraph describes the third ascent. From diagram 9, we may see how all the Partzufim<\/em> of the worlds of ABYA<\/em> ascend one more level and receive the light Yechida<\/em>. By this, all of the Partzufim de Atzilut<\/em> dress onto the corresponding Partzufim de AK<\/em>. Thus, all the worlds of ABYA<\/em> that were on the level of GE (Keter-Hochma),<\/em> with the help of the three ascents, now acquired the vessels Bina<\/em>, ZA<\/em> and Malchut,<\/em> and were thus completely filled with light.<\/p>\n\n\n\n

During the first ascent, the world of Beria<\/em> ascended above the Parsa<\/em> upto the world of Atzilut<\/em>. During the second ascent, Yetzira<\/em> reached Atzilut<\/em>, and during the third ascent, Assiya<\/em> rose above the Parsa<\/em>up to Atzilut<\/em>. During the first ascent, the world of Assiya<\/em> rose to the level of Yetzira<\/em>; during the second \u2013 to the level of Beria;<\/em> and during the third – to the level of Atzilut<\/em>.<\/p>\n\n\n\n

All the Reshimot<\/em> that remained from the breaking of the vessels form a certain chain from the weakest to the mightiest, coarsest, from an easy correction to a more difficult one. Each cycle of correction of certain souls is called a generation; they receive the light that corresponds to them from above. As the coarser souls descend, they require a more powerful light that leads to the considerable correction, both in the spiritual worlds and in ours. All of this continues until the Final Correction (Gmar Tikkun)<\/em> comes.<\/p>\n\n\n\n

172) When the Mochin comes to Partzuf Atik de Atzilut, Atik rises and dresses onto the Gar de Galgalta de AK and receives the light of Yechida de Yechida. When the Mochin reaches Arich Anpin de Atzilut, the latter rises to the level of Gar de AB de AK and receives the light of Yechida de Haya de AK.<\/em><\/p>\n\n\n\n

When the Mochin reaches AVI, this Partzuf ascends to Gar de SAG de AK and receives the light of Yechida de Neshama de AK. When the Partzuf YESHSUT receives the Mochin, it rises to Gar de MA de AK and receives the light of Yechida de MA de AK. When the Mochin reaches ZON, they rise to Garde BON de AK and receive the light of Yechida de BON de AK. Then NaRaN de Tzadikim receives the light of Yechida from ZON de Atzilut.<\/em><\/p>\n\n\n\n

When the Mochin reaches Beria, this world rises to YESHSUT de Atzilut and receives the light of Neshama de Atzilut. The Mochin elevates the world of Yetzira to Partzuf ZA de Atzilut, receiving the light of Ruach de Atzilut. As the Mochin reaches Assiya, the world rises to Partzuf Nukva de Atzilut, receiving the light of Nefesh de Atzilut (see diagram 9 from \u201cSefer haIlan\u201d).<\/em><\/p>\n\n\n\n

173) It turns out that during the third ascent, each of the five Partzufim de Atzilut expanded at the expense of Neshama, Yechida and Haya de AK, by dressing onto the 5 corresponding Partzufim de AK. The NaRaN de Tzadikim and the worlds of BYA received the Gar as well and rose above the Parsa. Now the light of Hochma shines in their Hassadim.<\/em><\/p>\n\n\n\n

174) One should know that the NaRaN de Tzadikim, (human souls living in the worlds of BYA) constantly dress only on the Partzufim of BYA, under the Parsa. Nefesh dresses onto the 10 Sefirot de Assiya, Ruach \u2013 on the 10 Sefirot de Yetzira and Neshama \u2013 on the 10 Sefirot de Beria. Although the souls receive light from ZON de Atzilut, it comes to them through the worlds of BYA, onto which they dress. The NaRaN de Tzadikim rise together with the ascents of the three worlds of BYA. The worlds of BYA ascend in accordance with the reception of the light by NaRaN de Tzadikim, i.e., depending on the power of MAN raised by them.<\/em><\/p>\n\n\n\n

We mentioned the Partzuf <\/em>Adam haRishon<\/em> that was broken and whose vessels were mixed and are now in the worlds of BYA<\/em>. According to the request raised by each of these fragments, the worlds of BYA<\/em> become agitated and in turn arouse ZON de Atzilut<\/em>. Then, it passes on to Gar de <\/em>Atzilut<\/em>, and then to AK<\/em>, which receives light from the World of Infinity, moving gradually, through all worlds, lowering it to the soul that raised its MAN<\/em>. The soul rises to its individual correction in accordance with the light received by it.<\/p>\n\n\n\n

175) All the worlds and Partzufim thatare in their usual permanent state have only the Vak bli Rosh. This means that each level uses only six of its upper Sefirot, filled with the 6 lower lights. Even the NaRaN de Tzadikim is no more than the Vak, in spite of the fact that they have Gar deNeshama from the world of Beria. In comparison with the world of Atzilut, these Gar are the Vak.<\/em><\/p>\n\n\n\n

The same may be said about Partzufim de Atzilut. Although there is the light of Gar in their Rashim (heads), this light, nevertheless, does not spread to the Gufim; hence, these Partzufim are also considered Vak. The use of the additional vessels (Sefirot), which leads to the reception of more light, takes place only as a result of MAN raised by the Tzadikim (i.e., human souls in the worlds of BYA).<\/em><\/p>\n\n\n\n

However, the reception of this light (the Mochin) is possible only through the rise of the lower Partzuf to the level of the upper. The upper Partzufim de Atzilut (AA, AVI and YESHSUT) are supplemented to 10 Sefirot according to the second type (with their own AHP). However, the ZON are supplemented to 10 Sefirot according to the first type, i.e., by ascending to the level of the upper Partzuf with its AHP, and not theirs.<\/em><\/p>\n\n\n\n

This happens because the AHP de ZON de Atzilut are enormous desires to receive, similar to the Essence of Creation (Malchut de Malchut). These desires cannot be corrected before the Gmar Tikkun. Hence, the five Partzufim of the world of Atzilut can receive the lights Neshama, Haya and Yechida only during their ascent to the corresponding Partzufim de AK.<\/em><\/p>\n\n\n\n

The worlds of BYA can also receive the lights Neshama, Haya, and Yechida during their ascent to YESHSUT and ZON de Atzilut. Beria dresses onto YESHSUT, Yetzira \u2013 on ZA and Assiya \u2013 on Malchut (Nukva) deAtzilut. It turns out that during this ascent, the space from the Parsa and below (the place of BYA) becomes empty of any light. However, on the one hand, there is a difference between the 10 Sefirot of Beria and the 6 upper Sefirot of Yetzira, andontheother, all of the other Sefirot.<\/em><\/p>\n\n\n\n

Thus, 14 (out of 30) lower Sefirot of the place of BYA constitute a permanent location only for the Klipot (i.e., ‘desire to receive’ the light for their own pleasure without a screen). Just because of Adam\u2019s \u201csin\u201d, the 14 lower Sefirot de BYA descended to this place. Previously, as we know, these worlds stood at least 14 Sefirot higher. Therefore, after the ascent of the worlds of BYA to Atzilut, there is absolutely \u201cnothing\u201d in the space between Parsa to Chazeh (chest) de Yetzira, neither the worlds of BYA, nor the Klipot; while the space from the Chazeh de Yetzira and below is taken by the Klipot.<\/em><\/p>\n\n\n\n

176) Thus, the reception of the additional lights, Neshama, Haya, and Yechida, depends on MAN being raised by the lower Partzufim and, finally, on MAN being raised by the human souls (NaRaN de Tzadikim). If something happens to the NaRaN de Tzadikim and, for some reason, they cannot raise MAN, the \u201cadditional\u201d lights depart from all the Partzufim de ABYA. However, the permanent lights \u2013 Nefesh and Ruach, which fill the vessels Keter and Hochma in such states, never leave them.<\/em><\/p>\n\n\n\n

177) As was already stated, there is MA on the right side of the world of Atzilut, i.e., its own vessels, and BON on the left side, i.e., the broken vessels of the world of Nikudim, which are corrected with the help of the vessels of MA de Atzilut. Do not think it strange that Arich Anpin de BON is considered Keter de Atzilut and Aba ve Ima\u2013AB de Atzilut.<\/em><\/p>\n\n\n\n

Arich Anpin is the lower half of Keter de BON and Abave Imais a lower half of Hochma and Bina de Nikudim. So, the Partzuf Keter de AK (Galgalta) must presumably correspond to AA de Atzilut. The fact is that all the Partzufim de BON are Nekevot, i.e., they have no opportunity of their own to receive; they can acquire only what the corresponding Partzufim de MA (Zeharim) give them.<\/em><\/p>\n\n\n\n

Hence, all the ascents happen only with the Zeharim (Partzufim de MA). Since no vessels of AA de MA correspond to Keter, but only to Hochma, and AVI de MA have only the vessels corresponding to Bina, Partzuf AB de AK corresponds to AA and the Partzuf SAG de AK corresponds to AVI. The Partzuf Keter de AK corresponds only to the Partzuf Atik, which took the entire level of Keter de MA.<\/em><\/p>\n\n\n\n

During Gadlut de Nikudim, <\/em>the Rosh de YESHSUT<\/em> rose to the Rosh de Galgalta<\/em>; the Rosh de Kete<\/em>r rose to AB de AK;<\/em> while AVI<\/em> rose to Rosh de SAG<\/em>. During Gadlut de Nikudim, <\/em>Aba<\/em>ve Ima<\/em> had the level of Keter<\/em>. Then why is it said they had the level of Hochma<\/em> and Bina<\/em>?<\/p>\n\n\n\n

The level of the 10 Sefirot<\/em> of the Direct Light differs from that of Gadlut<\/em>, since the phase of the Direct Light is the first point, called Keter<\/em>. In the state of Katnut, GE de Keter<\/em> was on its level, while its AHP<\/em>were in GE de Aba ve Ima<\/em>.<\/p>\n\n\n\n

Keter<\/em> in Gadlut<\/em> had the level of Keter<\/em>. Aba ve Ima,<\/em> called Hochma<\/em> and Bina,<\/em> as the Behinot<\/em>de Ohr Yashar,<\/em> received the level ( Komah<\/em>) of Keter<\/em> in Gadlut<\/em> (they had the Aviut Alef<\/em> in Katnut<\/em>).<\/p>\n\n\n\n

178) The order of Partzufim in all the worlds does not change as a result of these ascents. As we know, MAN raised by the NaRaN de Tzadikim caused an additional reception of light in all the higher Partzufim, which pass them the light from the World of Infinity, leaving a part of it for themselves, each according to its position, growing in size, ascending higher and higher.<\/em><\/p>\n\n\n\n

Each Partzuf rises to the level of the higher, i.e., all the Partzufim ascend without changing the order of their positions. For example, when ZON move from their permanent position under the Tabur de AA, they rise one level higher, i.e., to the Chazeh de AA. However, AA simultaneously goes up one level, i.e., from the Peh de Atik to the Gar de Atik.<\/em><\/p>\n\n\n\n

Naturally, all of its Sefirot rise too. Its HaGaT reach the previous level of Gar, while the Sefirot that were between the Chazeh and the Tabur rose to their place, etc. Thus, ZON are now on the level of the Tabur and below the Partzuf AA, i.e., their position remained unchanged (see d. 4 in \u201cSefer haIlan\u201d, where during the reception of the light of Neshama, ZON rose to Gar de YESHSUT, located below the Peh de Aba ve Ima, positioned below the Chazeh de AA).<\/em><\/p>\n\n\n\n

However, all the Partzufim de Atzilut also ascended one level (see d. 7 in \u201cSefer haIlan\u201d) during the reception of the light of Neshama. Hence, ZON still happen to be dressed on the space below the Peh de YESHSUT, located below the Chazeh de AVI, positioned below the Tabur de AA. Without exception, the ascents of all the Partzufim occur in a similar fashion (see diagrams 3 to 12 in \u201cSefer haIlan\u201d).<\/em><\/p>\n\n\n\n

179) It should also be noted that, while ascending, all the Partzufim leave \u201ctraces\u201d on all the previous levels. In other words, they both rise and stay in their places, for nothing disappears in the spiritual world. For example, although Gar de AVI ascends to the level of Gar de AA, they, at the same time, remain in their previous place \u2013 below the Peh de AA, where the YESHSUT now rose (to the HaGaT de AVI), received the same light that was received by HaGaT de AVI when they were in this place before the ascent.<\/em><\/p>\n\n\n\n

Thus, there are now three Partzufim on that level at the same time; Gar de AVI (after the ascent) now take the permanent place of Gar de AA, pass light to their previous position \u2013 from the Peh de AA and below. Now that level is taken by YESHSUT, since Gar de AA, AVI and YESHSUT simultaneously shine upon one place. So, all the Partzufim de AK and ABYA line up during the ascents.<\/em><\/p>\n\n\n\n

That is why, when the Partzuf rises, one must pay attention to the level of its ascent with regard to the permanent position of the higher Partzufim, their new places (see d.3 in \u201cSefer haIlan\u201d, where the permanent positions of the Partzufim are shown. On dd. 4, 5 and 6 we can see 3 ascents of ZA as regards the permanent location of the Partzufim de Atzilut. On dd. 7, 8 and 9 we can see three ascents of the five Partzufim de Atzilut as regards the five Partzufim de AK. On dd. 10, 11, and 12 we can see three ascents of the five Partzufim de Atzilut as regards the permanent position of the Line of Infinity).<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

155) The principal distinction between the worlds of AK and Atzilut consists in the fact that the Partzufim of the […]<\/p>\n","protected":false},"featured_media":0,"parent":15047,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[27],"class_list":["post-15153","book","type-book","status-publish","hentry","topic-michael-laitman"],"acf":[],"yoast_head":"\nKabbalah | The Ascents of the Worlds<\/title>\n<meta name=\"description\" content=\""The Ascents of the Worlds" by Dr. Michael Laitman is a study of AK, Atzilut, BYA, and how souls elevate worlds through MAN and correction.\" \/>\n<meta name=\"robots\" content=\"noindex, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Kabbalah | The Ascents of the Worlds\" \/>\n<meta property=\"og:description\" content=\""The Ascents of the Worlds" by Dr. Michael Laitman is a study of AK, Atzilut, BYA, and how souls elevate worlds through MAN and correction.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/\" \/>\n<meta property=\"og:site_name\" content=\"Kabbalah\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/kabbalahinfo\" \/>\n<meta property=\"article:modified_time\" content=\"2026-01-14T18:12:27+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2026\/04\/kabbalah-rep.webp\" \/>\n\t<meta property=\"og:image:width\" content=\"1200\" \/>\n\t<meta property=\"og:image:height\" content=\"630\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/webp\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:site\" content=\"@kabbalahinfo\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\/\/schema.org\",\"@graph\":[{\"@type\":\"WebPage\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/\",\"url\":\"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/\",\"name\":\"Kabbalah | The Ascents of the Worlds\",\"isPartOf\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#website\"},\"datePublished\":\"2026-01-14T18:10:02+00:00\",\"dateModified\":\"2026-01-14T18:12:27+00:00\",\"description\":\"\\\"The Ascents of the Worlds\\\" by Dr. Michael Laitman is a study of AK, Atzilut, BYA, and how souls elevate worlds through MAN and correction.\",\"breadcrumb\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/#breadcrumb\"},\"inLanguage\":\"en-US\",\"potentialAction\":[{\"@type\":\"ReadAction\",\"target\":[\"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/\"]}]},{\"@type\":\"BreadcrumbList\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/#breadcrumb\",\"itemListElement\":[{\"@type\":\"ListItem\",\"position\":1,\"name\":\"Home\",\"item\":\"https:\/\/www.kabbalah.info\/en\/\"},{\"@type\":\"ListItem\",\"position\":2,\"name\":\"Books\",\"item\":\"https:\/\/www.kabbalah.info\/en\/book\/\"},{\"@type\":\"ListItem\",\"position\":3,\"name\":\"The Science of Kabbalah (Pticha)\",\"item\":\"https:\/\/www.kabbalah.info\/en\/the-science-of-kabbalah-pticha\/\"},{\"@type\":\"ListItem\",\"position\":4,\"name\":\"The Preamble to the Wisdom of Kabbalah\",\"item\":\"https:\/\/www.kabbalah.info\/en\/00-the-preamble-to-the-wisdom-of-kabbalah\/\"},{\"@type\":\"ListItem\",\"position\":5,\"name\":\"The Ascents of the Worlds\"}]},{\"@type\":\"WebSite\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#website\",\"url\":\"https:\/\/www.kabbalah.info\/en\/\",\"name\":\"Kabbalah\",\"description\":\"\",\"publisher\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#organization\"},\"potentialAction\":[{\"@type\":\"SearchAction\",\"target\":{\"@type\":\"EntryPoint\",\"urlTemplate\":\"https:\/\/www.kabbalah.info\/en\/?s={search_term_string}\"},\"query-input\":{\"@type\":\"PropertyValueSpecification\",\"valueRequired\":true,\"valueName\":\"search_term_string\"}}],\"inLanguage\":\"en-US\"},{\"@type\":\"Organization\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#organization\",\"name\":\"Kabbalah\",\"url\":\"https:\/\/www.kabbalah.info\/en\/\",\"logo\":{\"@type\":\"ImageObject\",\"inLanguage\":\"en-US\",\"@id\":\"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/\",\"url\":\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png\",\"contentUrl\":\"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png\",\"width\":49,\"height\":48,\"caption\":\"Kabbalah\"},\"image\":{\"@id\":\"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/\"},\"sameAs\":[\"https:\/\/www.facebook.com\/kabbalahinfo\",\"https:\/\/x.com\/kabbalahinfo\",\"http:\/\/youtube.com\/@kabbalahinfo\",\"http:\/\/instagram.com\/kabbalah.info\",\"http:\/\/pinterest.com\/kabbalahedu\",\"https:\/\/www.tiktok.com\/@thehiddenreality\"]}]}<\/script>\n<!-- \/ Yoast SEO plugin. -->","yoast_head_json":{"title":"Kabbalah | The Ascents of the Worlds","description":"\"The Ascents of the Worlds\" by Dr. Michael Laitman is a study of AK, Atzilut, BYA, and how souls elevate worlds through MAN and correction.","robots":{"index":"noindex","follow":"follow","max-snippet":"max-snippet:-1","max-image-preview":"max-image-preview:large","max-video-preview":"max-video-preview:-1"},"og_locale":"en_US","og_type":"article","og_title":"Kabbalah | The Ascents of the Worlds","og_description":"\"The Ascents of the Worlds\" by Dr. Michael Laitman is a study of AK, Atzilut, BYA, and how souls elevate worlds through MAN and correction.","og_url":"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/","og_site_name":"Kabbalah","article_publisher":"https:\/\/www.facebook.com\/kabbalahinfo","article_modified_time":"2026-01-14T18:12:27+00:00","og_image":[{"width":1200,"height":630,"url":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2026\/04\/kabbalah-rep.webp","type":"image\/webp"}],"twitter_card":"summary_large_image","twitter_site":"@kabbalahinfo","schema":{"@context":"https:\/\/schema.org","@graph":[{"@type":"WebPage","@id":"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/","url":"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/","name":"Kabbalah | The Ascents of the Worlds","isPartOf":{"@id":"https:\/\/www.kabbalah.info\/en\/#website"},"datePublished":"2026-01-14T18:10:02+00:00","dateModified":"2026-01-14T18:12:27+00:00","description":"\"The Ascents of the Worlds\" by Dr. Michael Laitman is a study of AK, Atzilut, BYA, and how souls elevate worlds through MAN and correction.","breadcrumb":{"@id":"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/#breadcrumb"},"inLanguage":"en-US","potentialAction":[{"@type":"ReadAction","target":["https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/"]}]},{"@type":"BreadcrumbList","@id":"https:\/\/www.kabbalah.info\/en\/the-ascents-of-the-worlds\/#breadcrumb","itemListElement":[{"@type":"ListItem","position":1,"name":"Home","item":"https:\/\/www.kabbalah.info\/en\/"},{"@type":"ListItem","position":2,"name":"Books","item":"https:\/\/www.kabbalah.info\/en\/book\/"},{"@type":"ListItem","position":3,"name":"The Science of Kabbalah (Pticha)","item":"https:\/\/www.kabbalah.info\/en\/the-science-of-kabbalah-pticha\/"},{"@type":"ListItem","position":4,"name":"The Preamble to the Wisdom of Kabbalah","item":"https:\/\/www.kabbalah.info\/en\/00-the-preamble-to-the-wisdom-of-kabbalah\/"},{"@type":"ListItem","position":5,"name":"The Ascents of the Worlds"}]},{"@type":"WebSite","@id":"https:\/\/www.kabbalah.info\/en\/#website","url":"https:\/\/www.kabbalah.info\/en\/","name":"Kabbalah","description":"","publisher":{"@id":"https:\/\/www.kabbalah.info\/en\/#organization"},"potentialAction":[{"@type":"SearchAction","target":{"@type":"EntryPoint","urlTemplate":"https:\/\/www.kabbalah.info\/en\/?s={search_term_string}"},"query-input":{"@type":"PropertyValueSpecification","valueRequired":true,"valueName":"search_term_string"}}],"inLanguage":"en-US"},{"@type":"Organization","@id":"https:\/\/www.kabbalah.info\/en\/#organization","name":"Kabbalah","url":"https:\/\/www.kabbalah.info\/en\/","logo":{"@type":"ImageObject","inLanguage":"en-US","@id":"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/","url":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png","contentUrl":"https:\/\/www.kabbalah.info\/en\/app\/uploads\/2024\/12\/favicon.png","width":49,"height":48,"caption":"Kabbalah"},"image":{"@id":"https:\/\/www.kabbalah.info\/en\/#\/schema\/logo\/image\/"},"sameAs":["https:\/\/www.facebook.com\/kabbalahinfo","https:\/\/x.com\/kabbalahinfo","http:\/\/youtube.com\/@kabbalahinfo","http:\/\/instagram.com\/kabbalah.info","http:\/\/pinterest.com\/kabbalahedu","https:\/\/www.tiktok.com\/@thehiddenreality"]}]}},"_links":{"self":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book\/15153","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book"}],"about":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/types\/book"}],"up":[{"embeddable":true,"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/book\/15047"}],"wp:attachment":[{"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/media?parent=15153"}],"wp:term":[{"taxonomy":"topic","embeddable":true,"href":"https:\/\/www.kabbalah.info\/en\/wp-json\/wp\/v2\/topic?post=15153"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}