Chapter 3.21 - The Formation of the Worlds of ABYA

The Formation of the World of Atzilut

Atik: The screen rose along with the Reshimot to Rosh of Nekudim and from there to Rosh de SAG. The screen sorted the finest Reshimot Aleph de Hitlabshut and Shoresh de Aviut, and rose from Peh to Keter of Rosh de SAG, and from there, even higher up to Bina de Keter. There it stopped above the Sefirot KHB HGT of Keter, so that above the screen there are only vessels of bestowal of Keter, meaning those of Aviut Shoresh. That place is called Metzach (forehead). The screen mates there, creating Partzuf Keter of Atzilut, called Partzuf Atik.

The Partzuf that is created by this Zivug is called a “fetus” because it has only vessels of bestowal in Aviut Shoresh. There cannot be less than that in spirituality. Once created, the Partzuf descends to the place where the Reshimot came from, meaning below Tabur de Galgalta.

When Partzuf Atik is born and descends to its place, the Reshimot 4/3 awaken in it and demand Gadlut from the Partzuf. The screen mates with the Light on these Reshimot and builds the degree of Atik in Gadlut. That Partzuf expands from Tabur de Galgalta to the Sium of Galgalta. It reaches lower than the Parsa, because Partzuf Keter still belongs to the First Restriction. Thus the name, Atik (Ancient, but also Detached), means detachment from the lower ones, the lower Partzufim.

Arich Anpin: When Partzuf Atik was created in Gadlut, Rosh de SAG passed it all the Reshimot that it took after the breaking. From among those Reshimot, Atik selected the finest ones, and made a Zivug on them, creating the next Partzuf in line - Partzuf Hochma, first in the “fetus” degree and then in Gadlut. That Partzuf expanded from Peh of Atik to the Parsa and was named Arich Anpin (AA).

Abba ve Ima: When Partzuf Arich Anpin was created in Gadlut, Atik passed it all the remaining Reshimot from among those that rose after the breaking to Rosh de SAG. Arich Anpin selected the finest ones, and made a Zivug on them, creating the next Partzuf in line, Partzuf Bina of Atzilut, first in the “fetus” degree and then in Gadlut. That Partzuf expanded from Peh of Arich Anpin to its Tabur.

Zeir Anpin: When Partzuf Abba ve Ima was created in Gadlut, Arich Anpin passed it all the remaining Reshimot. Arich Anpin selected the finest ones and made a Zivug on them, creating Partzuf Zeir Anpin of Atzilut, first in the “fetus” degree, then in Katnut, and then in Gadlut. Partzuf Zeir Anpin expanded from Tabur of Arich Anpin to the Parsa.

Malchut: When Partzuf Zeir Anpin was created in Katnut, Abba ve Ima passed it all the remaining Reshimot that had not been corrected by the previous Partzufim. Zeir Anpin selected the finest ones, and made a Zivug on them, creating Partzuf Malchut of Atzilut as a dot, as it was in the world of Nekudim. That concludes the corrections of all the Reshimot of Katnut of the world Nekudim that rose to Rosh de SAG.

The Formation of the Worlds of BYA

The Partzufim of GAR, of the world of Atzilut, came out on Reshimot of Rosh of Nekudim that refined, but did not break. From ZON of Nekudim and under, the birth of any Partzuf is done by sorting and correcting the broken pieces. This is because the breaking of the vessels in the world of Nekudim mixed the vessels of bestowal above the Parsa, with the vessels of reception. Therefore, in each of the 320 broken pieces there are four types of vessels:

1. Vessels of Bestowal.

2. Vessels of Bestowal inside vessels of reception.

3. Vessels of reception inside vessels of bestowal.

4. Vessels of reception.

The vessels of bestowal were sorted out first off the 320 parts, by order of coarseness, from fine to coarse, and corrected; i.e. a Zivug was performed over them. The screen that descends from Rosh de SAG created all the Partzufim in the world of Atzilut in Katnut, and then in Gadlut. Katnut of the world of Atzilut is parallel to Katnut of the world of Nekudim.

ZON de Atzilut then rose to Abba ve Ima of Atzilut: Zeir Anpin becomes like Abba and Malchut becomes like Ima. A lower degree that rises to the upper degree becomes like the upper one. Consequently, Malchut attained the degree of Bina so that she could mate on the Light of Wisdom and create new Partzufim.

When Malchut de Atzilut rose to Ima, she took the vessels of bestowal that were inside the vessels of reception from each of the 320 parts, in order of coarseness from fine to coarse. In that order she then created new Partzufim:

• From the sorting and mating on the vessels of bestowal, that fell in the part of Bina, under the Parsa (GE included in Bet DeAviut of the AHP),emerged came out five Partzufim: Keter–Atik, Hochma–Arich Anpin, Bina–Abba ve Ima, Zeir Anpin–Zeir Anpin, Malchut–Nukva of the world of Beria.

• From the sorting and mating on the vessels of bestowal, that fell in the vessels of Zeir Anpin, under the Parsa (GE included in Gimel de Aviut of the AHP), emerged five Partzufim: Keter–Atik, Hochma–Arich Anpin, Bina–Abba ve Ima, Zeir Anpin–Zeir Anpin, Malchut–Nukva of the world of Yetzira.

• From the sorting and mating on the vessels of bestowal that fell in Malchut, under the Parsa (GE included in Dalet de Aviut of the AHP), emerged five Partzufim: Keter–Atik, Hochma–Arich Anpin, Bina–Abba ve Ima, Zeir Anpin–Zeir Anpin, Malchut–Nukva of the world of Assiya.

Malchut of Atzilut performs those couplings standing at the place of Ima de Atzilut. Hence, the world of Beria stands below her, in the place of Zeir Anpin of Atzilut.

The world of Yetzira, created from Malchut of Atzilut, after the world of Beria, comes from her and takes its place below the world of Beria, taking the place of the four Sefirot of Malchut of Atzilut and six Sefirot of the place of the world of Beria.

The world of Assiya, created by Malchut of Atzilut after the world Yetzira, takes its place below the world of Yetzira, from the Chazeh of the world of Beria, to the "Chazeh of the world of Yetzira."

The worlds end at "Chazeh of the world Yetzira," because all the vessels of bestowal, and the vessels of bestowal inside the vessels of reception, have been sorted out from the broken pieces. Below Chazeh of Yetzira begins the AHP of the place of BYA, the place of the vessels of reception that were included in the vessels of bestowal and the vessels of reception ("the stony heart").

The raised AHP: The sorting and correction of the vessels of reception that were included in the vessels of bestowal, adds vessels of AHP to the world of Atzilut. Those vessels take the Light of Wisdom and the world of Atzilut attains Gadlut.

The Light of Wisdom expands only in genuine vessels of reception, whereas here there are vessels of reception that were included in the vessels of bestowal during the breaking. Hence, the Light that expands on the couplings of these vessels is not a real Light of Wisdom, but an illumination of wisdom.

There is a special correction in the Rosh of the world of Atzilut that guarantees there will never be another breaking, as in the case of the world of Nekudim. There is a limitation in the Rosh of Partzuf Arich Anpin, so that from Arich Anpin and below, there will not be a Zivug on the actual Malchut, but only on the Malchut that is included in the Sefirot above it, in the desires for bestowal.

Consequently, the world of Atzilut is born in Katnut, and every Partzuf has only the vessels of bestowal, the vessels of GE. The vessels of reception (AHP) remain below the Parsa. It is impossible to join the AHP with the GE and make a Zivug on the entire ten Sefirot in their actual place, as it was in the world of Nekudim, because it causes the vessels to break.

Hence, any addition of vessels of reception to Atzilut is done by raising some of the vessels of reception included in the vessels of bestowal. The ascent is from under the Parsa to over it, thus adding parts of AHP to Atzilut, which brings illumination of wisdom to Atzilut.

This is how the vessels of reception rise from under the Parsa and join Atzilut. All the vessels of reception that can join the vessels of Atzilut, meaning vessels of reception that are included in the vessels of bestowal, rise in order of coarseness, from fine to coarse.

The Correction of the Stony Heart

After all the above corrections, only vessels of reception remain in BYA, called the “stony heart.” They are not included in the vessels of bestowal, and hence cannot be corrected. Their correction is in being separated and excluded every time there is a sorting on the 320 broken parts. In each sorting there are thirty-two parts of that nature.

When using the 288 remaining parts and building Partzufim, a decision must be made to refrain from using the stony heart that belongs to that part. Once the correction of the 288 parts is completed, A Light of Wisdom that will come from Above, named Messiah, to correct these vessels by giving them a screen. Then the entire Malchut de Ein Sof will be corrected with a screen. That state of Malchut is defined as the “end of correction.”

All the vessels in the worlds of BYA, except the stony heart, are corrected from the finest to the coarsest. In each of the worlds of BYA there are 2,000 phases of correction, named “years” or “degrees.” All and all there are 6,000 degrees in the three worlds of BYA, called the "six days of the week." The worlds of BYA are considered the weekdays and the world of Atzilut is the holy Shabbat.

Once all the worlds of BYA and the stony heart are corrected, the world of Atzilut will expand below the Parsa to “this world.” That state will be called the “seventh millennium.” Afterwards, the worlds of ABYA will rise to SAG and that will be called "the eighth millennium.” Then the worlds of ABYA will rise to AB and that will be called the “ninth millennium.” Finally, the world of ABYA will rise to Galgalta and that will be called the “tenth millennium.”

Thus, after the correction of Malchut de Ein Sof is completed, she will be filled as prior to the First Restriction. In addition, she will benefit from the endless ascents in the degrees of bestowal to the Creator.

But because the wisdom of Kabbalah teaches only those acts concerning man’s correction, these situations are not taught. They do not even appear in books of Kabbalah because they belong to a part that is forbidden to be told, called "The Secrets of Torah.” Only a chosen few practice them, and under strict conditions.