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The real place of all the worlds is the phases before the sin: Zeir Anpin occupies the place of Arich Anpin; Malchut, the place of AVI; Beria, the place of YESHSUT; and Yetzira stands in the place of Zeir Anpin.

The first four Sefirot of the world of Assiya occupy the place of Nukva of Atzilut, dressed over TNHYM of the world Yetzira. The last six Sefirot of the world of Assiya stand in the place of the world of Beria, below Parsa. Lastly, the first six Sefirot of the place of the world of Beria, meaning the place from Parsa to the "Chazeh of the place of the world of Beria," is called the “outskirts of the city,” because they belong to the world of Atzilut, called Ir (city).

The Parsa is called the “wall of the city.” From the Chazeh of the place of the world of Beria to the general Sium (end) there are twenty-four Sefirot, a space vacant of Light.

The sixteen Sefirot from the Parsa to the Chazeh of Yetzira are called the “Shabbat Zone.” It consists of the outskirts of the city plus ten more Sefirot from Chazeh of Beria to Chazeh of Yetzira.

Every ten Sefirot is called 2000 Amah (measurement unit). Hence the entire place of the worlds of BYA is called 6,000 Amah, or 6,000 years of the life of the world.

The 14 Sefirot from the Chazeh of Yetzira to the Sof of Galgalta are called the “shell section.” That is were the shells reside prior to the sin of the First Man, but after the sin they become the four worlds of the impure ABYA.

Cause and Consequence

The Four Phases of Direct Light:

1. Behinat Shoresh: Light stems from His essence, or His desire to delight His creatures. Because He has a desire to benefit, He creates Behina Aleph, which is the will to receive, the desire to take pleasure in the Light.

2. Behina Aleph: once she feels that she is receiving she decides to stop receiving. That new desire is called Behina Bet.

3. Behina Bet: once completely empty of the Light of Wisdom and the Light of Mercy, Behina Bet feels the lack of it and decides to receive a little bit of Light of Wisdom clothed in the Light of Mercy, thus creating Behina Gimel.

4. Behina Gimel: upon receiving the Light of Wisdom and the Light of Mercy, Behina Gimel decides that it wants to receive all the Light, and this is Behina Dalet, also called Malchut (Kingship) because the will to receive dominates it.

5. Behina Dalet: Behina Dalet wants to receive Light like Behina Aleph, but with a supplement. The additional desire is a new vessel, called "yearning," which is the sensation of Malchut that its desire is an independent one, coming directly from within. Thus, Behina Dalet receives all the Light without limitation, and is consequently called Olam Ein Sof (the world of no end).

The First Restriction: Behina Dalet makes the First Restriction. The restricted Behina Dalet is called the world of Tzimtzum (the restricted world).

The work of the screen: Behina Dalet, Malchut, decides to receive Lights in her desires for bestowal, meaning in her inner Behinot Shoresh, Aleph, Bet, Gimel, but not in her Behina Dalet, which is pure will to receive.

Partzuf Galgalta: Malchut, using the screen with the Reshimot of Dalet de Hitlabshut and Dalet de Aviut, makes a Zivug with the Upper Light that was removed because of the restriction. Mating with the Upper Light, the screen decides how much Light it can receive inside Malchut.

Once the decision has been made, it descends to the Guf with the amount of Light it decided to receive. The Lights that enter the Partzuf are called Taamim. The place where the screen stops descending and limits the reception of the Light is called Tabur.

The Light that enters the Partzuf is called Inner Light. The part of the Light that remains outside the vessel is called Surrounding Light. The screen that stands at the Tabur goes under the Bitush (beating) of the Surrounding Light and Inner Light, as they both want to remove the limitation on the reception.

The screen decides not to use the Reshimo of Aviut Dalet and become refined. It rises from Tabur to Peh and the Inner Light leaves the Partzuf. The departing Lights are called Nekudot. The entire Partzuf, from the first Zivug in the Rosh to the end of its refining is called Partzuf Galgalta.

Partzuf AB: The screen of Partzuf Galgalta that rose to the Rosh of Galgalta is contained in the perpetual Zivug in the screen at the Peh. The encounter of the screen with the Upper Light in the Rosh makes the screen want to receive a part of the Light in the Rosh according to its own Reshimot, meaning those of Dalet de Hitlabshut and Gimel de Aviut. The last Reshimo de Aviut (for the reception of the Light) disappears as a consequence of the decision to stop receiving.

Following the Reshimo of Gimel de Aviut, the screen descends to Chazeh of Galgalta and makes a Zivug on Reshimo Dalet de Hitlabshut and Gimel de Aviut. This is the place of the Peh of the next Partzuf. After the Zivug, the screen descends from the Peh down to the Tabur of the new Partzuf, and the Lights of Taamim enter the Toch of the Partzuf.

The screen that stands at the Tabur is being "Bitushed" in order to cancel the limitation. The screen then decides to refine, the Reshimo of Gimel de Aviut disappears and the screen rises from Tabur to Peh. The exiting Lights are called Nekudot of AB.

Partzuf SAG: When the screen reached the Peh, it was included in the constant Zivug with the Upper Light that exists there, and wanted to receive a part of the Light in the Rosh. Hence, the screen descends to the "Chazeh of Partzuf AB" and makes a Zivug on the Reshimot of Gimel de Hitlabshut and Bet de Aviut.

It receives Light and stops in the place it had decided on in the Rosh–the Tabur. The Bitush of the Inner Light and Surrounding Light happens immediately because the Lights want to cancel the limitation that the screen sets in the Toch, the screen decides to refine.

Nekudot de SAG: The Lights that are created during the refining of the screen are called Nekudot. Nekudot de SAG are of Bet de Hitlabshut and Bet de Aviut. This is the nature of Bina. These Lights can appear anywhere (in any desire), and hence the Lights of Nekudot descend below Tabur de Galgalta, and fill the Sof of Galgalta.

The Sof of Galgalta and Nekudot de SAG mix. Partzuf Nekudot de SAG, which is Partzuf Bina, divides to GAR de Bina and ZAT de Bina (the upper three of Bina and the lower seven of Bina). ZAT de Bina, which are vessels of reception, are influenced by the Reshimot at the Sof of Galgalta and want to receive those Lights in order to receive. It happens because the power of the screen of Nekudot de SAG is of Bet de Aviut, and the Reshimot at the Sof of Galgalta are 4/3, meaning stronger than the resistance power at the screen.

That situation creates a will to receive in order to receive from "Chazeh of Nekudot de SAG" and below. That necessitates Malchut, which performed the First Restriction to rise from the Sof of Galgalta to Chazeh of Nekudot de SAG, and limits the expansion of the Light below the Chazeh.

All these processes at Nekudot de SAG took place during the rising of the screen of Guf de SAG, from Tabur de SAG to its Rosh. But now the Reshimot from the First Restriction and from the Sof of Galgalta were added to it.

The Second Restriction: The rising of Malchut of the First Restriction to the Chazeh of Nekudot de SAG is called the Second Restriction.

MAand BON above Tabur de Galgalta: When the screen at the Guf de SAG reaches the Peh, it mates on Reshimot Bet de Hitlabshut and Aleph de Aviut that remain from the Lights of Taamim de SAG, above the Tabur, and creates Partzuf MA Elyon (upper MA) from Peh de SAG to Tabur de Galgalta. After the refining of Partzuf MA Elyon, Partzuf BON Elyon (upper BON) comes out from Peh of MA to Tabur de Galgalta.

The world of Nekudim (Katnut): When the screen of Guf de SAG rises in its refining to Peh de SAG, and wants to make a Zivug on its Reshimot (Bet de Hitlabshut and Aleph de Aviut), it rises from the Peh to Nikvey Eynaim of Rosh de SAG because the Reshimot 2/1 are restricted. This means they want to receive Light only in their vessels of bestowal.

Hence, the screen stands below the vessels of bestowal at the Rosh, below Keter and Hochma at Rosh de SAG. The screen always mates on the Behinot at the Rosh, which are above it. Hence, it stands at the Rosh, where it wants to receive the Light into the Guf.

After the Zivug, the screen passes what it received to the Guf. The Light expands to the place where the restricted Reshimot 2/1 originate, meaning below Tabur de Galgalta. That Partzuf is called Partzuf Nekudim because it is created on Reshimot from Nekudot de SAG. That Partzuf consists of Rosh de Hitlabshut called Keter, Rosh de Aviut called Abba ve Ima (AVI), and Guf, called ZON (Zeir Anpin and Nukva). Each contains only vessels of bestowal. Their vessels of reception are concealed.

Gadlut of the world of Nekudim: When the Katnut of the world of Nekudim is complete, the screen at the Rosh de SAG descends (because the Reshimot 4/3 demand it) to Peh de SAG and mates. This Zivug brings Light of Wisdom to Rosh of Keter of Nekudim and to Abba of the Rosh of AVI. Ima is Bina, who doesn’t want any Light of Wisdom, except if ZON asks for it. The Light of Wisdom shines from the Rosh of Nekudim, even as far as the Sof of Galgalta. This is where the request comes from, through ZON of Nekudim, for AVI to give them Gadlut, the Light of Wisdom. When ZON asks of AVI, they mate and bring Light of Wisdom to ZON.

The breaking of the vessels: Light of Wisdom expands from Rosh of AVI to ZON and crosses the GE down to the Parsa. When the Light wants to reach under the Parsa and fill the vessels of AHP de ZON, it encounters the will to receive and rises. The vessels of GE and AHP break together and 320 broken pieces fall below the Parsa.

The vessels of reception and the vessels of bestowal were mixed in the breaking and created four types of vessels:

1. GE created GE de ZON of Atzilut.

2. The mixture of GE with AHP created the worlds of BYA.

3. The mixture of AHP with GE created the AHP de Aliyah (the raised AHP).

4. AHP created the shells, desires to receive in order to receive, unworthy of receiving Light. They consist of 32 Malchuts, of 320 parts, which couldn’t be corrected before the end of correction (using them to receive in order to bestow). Those thirty-two Malchuts are called the “stony heart.” Their correction is to separate them from the other 320 parts and refrain from using them.

288 (320 - 32) of the 320 parts in every broken piece can be corrected because they are not parts of Malchut, but of the upper nine Sefirot. Those that belong to the GE need only be sorted and taken out of the pile, as they are vessels of bestowal in and of themselves. They are the ones that construct Katnut of ZON de Atzilut.