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144) We must learn seven interrelated fundamentals about the worlds of BYA:

1. Where the place for the three worlds come from.

2. The level of the Partzufim of BYA and the initial position of the worlds at the time of their formation and separation from Nukvah de Atzilut.

3. The ascents of the worlds and their positions before the sin of Adam haRishon.

4. The Mochin that the worlds of BYA received, and the place of their fall after they were broken due to the sin of Adam haRishon.

5. The Mochin, the light of Gadlut from Ima de Atzilut received by the worlds of the BYA after they fell under the Parsa de Atzilut.

6. The meaning of the back parts of the five Partzufim de Atzilut that fell under the Parsa into the worlds of BYA and became as the Neshama de Neshama for them.

7. The level of Malchut de Atzilut that fell into the worlds of BYA and plays the role of Atik for the Partzufim de BYA.

We have learned that the source of all, the Creator, cannot be attained by us. He thought to bestow delight upon the future creations. The light (the thought of creation and bestowal) emanates from Him and builds a vessel that will 'desire to receive' His delight.

All of creation’s desires correspond to the thought (the light) that emanates from the Creator. If that vessel were filled with the light, it would achieve the state of perfection. However, there is only one perfection – the Creator; thus creation has to reach His level independently.

For that purpose, the creation must be put into the Creator’s position; it should start creating something out of nothing. It must make the Creator out of itself. This is achieved by ascending the levels. Such work includes several requirements:

1. The advancement of creation by means of the descending ladder of the worlds and the Partzufim.

2. The arrangement of necessary conditions for the creation, which is thoroughly detached from the Creator, so that it might ascend the “steps-levels” prepared in advance.

We have learned about the formation of the steps from above: the structure of the world of AK, the Nikudim, and then Atzilut. Had the world of Nikudim received the entire light, it would have meant Gmar Tikkun. Malchut of the World of Infinity would have been completely filled with the light (fulfillment of the Thought of Creation). However, as we know, this did not happen; the vessels broke and fell under the Parsa. Now the world of Atzilut must correct the broken vessels and elevate them above the Parsa.

Atzilut consists of the five Partzufim, Atik, Arich Anpin, Aba ve Ima and ZON. Malchut rises to Bina to pass from Katnut to Gadlut and receive an opportunity to create its next state – the world of Beria. Prior to that, Malchut was a point; for the creation of the next state, it needs to acquire Aviut Bet. Hence, it rises to Bina and sorts its vessels.

Before the vessels were broken, they consisted of only two kinds the giving and the receiving. Afterwards, these two kinds are supplemented with two more: the vessels of reception that mixed with the vessels of bestowal, and the vessels of bestowal that mixed with the vessels of reception.

The ZON de Atzilut are created from the Kelim de GE, sorted out from all the broken and mixed vessels that fell under the Parsa. All vessels that have only the 'desire to receive' are put aside; they cannot be corrected yet. This is the so-called Lev haEven that will be corrected only after the Gmar Tikkun.

After that, only the vessels of reception that mixed with the vessels of bestowal, and the vessels of bestowal that mixed with the vessels of reception, remain. Thus, the Creator’s and the creation’s properties were mixed together.

How can they be corrected? The worlds of BYA are created from the vessels of bestowal that are inside the vessels of reception (the GE inside the AHP). The vessels of reception that are inside the vessels of bestowal (the AHP inside the GE) may be used by way of elevating them to the world of Atzilut.

Nothing can exist under the Parsa; it is the place of very distinct egoistic vessels. However, as the fragments of the altruistic vessels break and fall into them, some form of spiritual light, called the Ohr Tolada (the secondary light), can already shine there.

This is necessary for the souls below the worlds of BYA (under the Sium, beneath the barrier, in the point of our world) to mature enough to enter the spiritual world, and receive that property without which they cannot exist. They then cross the barrier and proceed to creating a screen for turning the egoistic properties into altruistic ones.

Entering the place where the vessels of bestowal are inside the vessels of reception, the souls can communicate with them. They receive the light from the fragments of the vessels of bestowal (the right line), simultaneously receiving additional desires from the fragments of the vessels of reception (the left line) in the worlds of BYA, rising systematically from one level to another.

Generally, all the worlds are built according to one scheme. The difference is in the fact that the lower the world is, the more it conceals the Creator’s light. Egoism lies at the heart of nature. If it receives a screen it is corrected, and acquires altruistic properties. There are broken vessels that can be corrected during the 6000 years (the levels of the worlds of BYA, 2000 in each).

The vessels uncorrected during 6000 years are called Klipot. These can be corrected only after the coming of the Mashiach. The ascending soul contains all kinds of vessels: those that can be corrected, and the Klipot. While ascending, it is important to sort out the vessels correctly in order to separate and ignore the Klipot, using only the remaining vessels. This is called the work in three lines.

The entire way of ascent is covered with darkness. Each consecutive level can be felt only when the light of Hochma enters the corrected vessels. One can advance only by alternately moving between the right and left lines, Creation was not made just for receiving, as was the case with Malchut of the World of Infinity.

Hence, man’s state is suspended between the earth (egoism) and the sky (altruism). On each level, we have to go through all the states from Katnut to Gadlut. Having climbed a certain level, man believes he has achieved everything. Then he receives additional desires and resumes his ascent, not knowing what awaits him ahead.

145) The first definition: as was stated above, as a result of Malchut rising to Bina (Tifferet) of the Nekudot de SAG, the lower two thirds of Tifferet, Netzah, Hod, Yesod and Malchut of this Partzuf fell under the Parsa, and formed the place for the worlds of BYA there. The lower two thirds of Tifferet have become the place of the world of Beria, three Sefirot, Netzah, Hod and Yesod, have become the place of the world of Yetzira, and Malchut has become the place of the world of Assiya.

Therefore, the place of the worlds of BYA are the vessels of Nekudot de SAG, specifically, they are in fact the Kelim de AK that submit to the laws of TA.

Each consecutive Partzuf dresses upon the previous one, which afterwards turns out to be inside it. Place means desire. The larger the desire is, the larger the place. This is how it was before TA. After TA, place is determined not by the size of the desire, but by the strength of the screen. The vessel can receive light only in accordance with the size of the screen and not the desire, since there are usually desires in the Partzuf that the screen cannot affect.

We should note that the worlds of the BYA were created by Malchut de Atzilut, so they actually constitute the AHP de Malchut of the world of Atzilut or Atzilut as a whole. The worlds of the BYA descended to the existing “place of the BYA”, which, as we said before, was formed by the vessels of the Nekudot de SAG. As the vessels got broken, the Kelim of bestowal (the GE) de ZON also fell to “the place of the BYA”.

After the creation of the worlds of BYA, one more Partzuf was created inside them. Its name is Adam haRishon. As the worlds began ascending, Adam haRishon rose together with them. These ascents continued until it “committed a sin”. The places of the worlds of BYA, i.e., the Nekudot de SAG, ascended together with the worlds. After Adam’s sin and downfall, the worlds of BYA and their place descended. So now, their place (the Nekudot de SAG forming a kind of a frame of the worlds of BYA) does not ascend, but constantly remains under the Parsa. The worlds of BYA rise together with the souls living in them.

146) The second definition: the level of attainment of the Partzufim de BYA and their position at the time of emergence and birth from the Beten de Nukvah of the world of Atzilut. Malchut de Atzilut creates the worlds of BYA. Then, ZA de Atzilut reached the level of Haya (Hochma) of Abba, and Nukvah reached the level of Neshama of Ima. As you already know, the ZON receive Mochin from Aba ve Ima only by way of their elevation and dressing upon the upper Partzuf. ZA dresses onto the Partzuf Aba de Atzilut, called the upper Aba ve Ima, and Malchut dresses onto Ima de Atzilut, called YESHSUT. Being in this state, Malchut de Atzilut chooses suitable, yet uncorrected, vessels and creates of them the world Beria with the five Partzufim.

We know that a Partzuf emerges from the screen of the previous one, which rose to the Peh de Rosh and made a Zivug there. Therefore, it was in the world of AK. However, in the worlds of BYA, the Partzufim are born from the Beten, “abdomen” of the previous Partzuf.

In the four Behinot de Ohr Yashar, we see that Shoresh creates Behina Alef, which wants to receive the light. Then Behina Bet emerges from Behina Alef and refuses to receive the light. After that, a partial 'desire to receive' the light is born in it; this Behina is called ZA. However, such a desire is born in the lower part of Bina, the Zat de Bina, which wants to receive for the Creator’s sake. Only the lower part of Bina is related to the creations; its upper part does not want to receive anything.

Malchut rises to Zat de Bina. Only this part of Bina gives birth to the next Partzuf from its Peh (if we view the Zat de Bina as an independent Partzuf, it will be positioned from the Tabur de Bina, and below; another independent Partzuf of common Bina – the Gar de Bina will be above the Tabur). Thus, the Peh de Zat is on the level of the Beten of the common Partzuf Bina.

147) Since Malchut is in the place of Ima (Bina), it reaches the level of Ima. Hence, the world of Beria, created from the Beten de Malchut (Nukvah) is one level below Ima, and therefore one level below the Nukvah, which rose to Ima and reached its level. Thus, at the moment of its birth, the world of Beria is on the level of ZA de Atzilut.

148) The world of Yetzira was created in a similar way. It was birthed after the world of Beria, on the level of Nukvah (Malchut) de Atzilut, which follows ZA. However, only four out of the ten Sefirot of the world of Yetzira are in the place of Nukvah de Atzilut. Concerning ZA de Atzilut, the Nukvah has two states. If it is at Panim be Panim with ZA, then it is on one level with it and dresses upon it. Both of them have 10 Sefirot in this state.

When Nukvah is at Achor be Achor with ZA, it has only its four first Sefirot dressed on the 4 lower Sefirot of ZA. The six upper Sefirot of Nukvah descend one level, i.e., under the Parsa, and take the place of the first 6 Sefirot of the world of Beria. Therefore, when the is at Panim be Panim with ZA, the world of Yetzira is entirely in the place of Nukvah, i.e., in the world of Atzilut, above the Parsa.

In Achor be Achor, when Nukvah (Malchut) de Atzilut has only four Sefirot above the Parsa, the world of Yetzira also has only 4 upper Sefirot above the Parsa. The remaining six Sefirot of the world of Yetzira are on the level of the first six Sefirot of the world of Beria.

The place by itself constitutes the vessels of TA. Malchut of the World of Infinity, Galgalta with all the Partzufim dressed on it; the world of Atzilut and the worlds of the BYA, as it were, fill the place, which never changes. All ascents and descents are measured according to place. If places were not constant, we would not be able to determine the movement, defined by change of one object with regard to another.

As we said, one should differentiate between the worlds of BYA and their places. The place of BYA was formed by the vessels of Nekudot de SAG and is under the Parsa. Two thirds of Tifferet is the place of the world of Beria. Netzah, Hod and Yesod makes up the place of the world of Yetzira. Malchut is the place of Assiya. As far as the worlds are concerned, Beria is in the place of ZA de Atzilut at the time of its birth, i.e., on one level with it. The world of Yetzira is either on the level of Nukvah de Atzilut (in Panim be Panim) or has only the 4 Sefirot on this level, while 6 lower Sefirot are under the Parsa in the place of the 6 upper Sefirot of Beria.

The lowest 10th part of any Partzuf is called Malchut. After TB and up to the Final Correction, its use is forbidden. Therefore, a circumcision takes place; this Sefira is removed and a Zivug is made on the Ateret haYesod.

Each member of our group donates the tenth part of his income that cannot be used until the Gmar Tikkun. Only the corrected nine parts may be worked with. This is done in correspondence with the spiritual worlds.

149) The world of Assiya corrected with the help of the world of Yetzira is defined as the level, taken by the world of Beria today. This is because previously the world of Yetzira was on the level of the Nukvah de Atzilut. That’s why the level below it refers to the world of Assiya – today’s Beria. However, only the 4 first Sefirot de Yetzira were on the level of the Nukvah de Atzilut, while its 6 lower Sefirot were on the level of Beria. Hence, the 4 first Sefirot de Assiya are on the level of the 4 lower Sefirot de Beria, and the 6 first Sefirot de Assiya are in the place of the 6 upper Sefirot of the actual location of Yetzira.

Thus, the four Sefirot de Netzah, Hod, Yesod and Malchut of today’s Yetzira and all the 10 Sefirot of the actual world of Assiya stopped being related to Kedusha (holiness) and passed to the Klipot (the uncorrected desires). The level from the Chazeh de Yetzira to the Sium de Assiya cannot be taken by anything but the Klipot; the pure worlds are located above the Chazeh of today’s Yetzira. Now we know the levels taken by the worlds of BYA and their place, created before the actual formation of those worlds.

So, before the sin of Adam haRishon, at the moment of creation of the worlds of BYA, the worlds and the Partzufim were positioned in the following way:

1. ZA de Atzilut was on today’s level of Arich Anpin (Abba, Hochma).

2. Malchut (Nukvah) de Atzilut was on the level of Aba ve Ima (Bina).

3. The world of Beria was on the level of today’s ZA de Atzilut.

4. The four upper Sefirot of the world of Yetzira were on the level of Malchut de Atzilut and the six lower Sefirot – on the level of the six upper Sefirot of today’s world of Beria. We may say that the places of Malchut and ZA de Atzilut in Gadlut (10 Sefirot in each) are not one under the other, but on the same level. When Malchut is in Katnut, its four upper Sefirot are on the level of the four lower Sefirot of ZA, and its six lower Sefirot are under the Parsa.

5. The four upper Sefirot of the world of Assiya were on the level of the four lower Sefirot of today’s world of Beria; its six lower Sefirot were on the level of today’s world of Yetzira. Thus, previously all the worlds were 14 Sefirot higher than they are now.

After the breaking of the vessels, the screen rose to the Rosh de SAG with all the Reshimot left from the breaking above the Parsa and with all the fragments that fell down. The screen is in Nikvey Eynaim de Keter of the Rosh de SAG. It begins to make Zivugim on the Reshimot left in it after the breaking. Since the breaking of the vessels included the entire Malchut of the World of Infinity, there were Reshimot left on all kinds of broken vessels that fell under the Parsa.

First, the Masach selects the best Reshimot and makes a Zivug on them. Further Zivugim are performed on the remaining Reshimot according to their deterioration. These Zivugim lead to the birth of the Partzufim one after another, from the best to the worst. First, Atik is born, then Arich Anpin, Aba ve Ima, YESHSUT, ZA and Nukvah de Atzilut. All the Reshimot of GE (the vessels of bestowal) end here.

In addition to the vessels that have only one desire – either to bestow or to receive, vessels emerge that have both of these desires mixed. Now they can be sorted out and create additional Partzufim. Malchut of the World of Infinity undertakes this mission.

Initially, it is just a point with a single Sefira, Keter. Then it rises to ZA and receives the state of Katnut there. After that, it rises to Bina and grows to match its size. Now it can give birth like the higher Partzufim. Being on the level of Bina, it makes a Zivug on Bet de Aviut and gives birth to the world of Beria, which has to descend one level below its mother, i.e., to the level of the ZA de Atzilut.

The world of Yetzira is born from a Zivug de Haka’a on Gimel de Aviut and descends below ZA, i.e., to Nukvah de Atzilut. Nukvah is not completely under ZA, but dresses its four upper Sefirot on it, its six lower Sefirot being under the Parsa. Hence, the world of Yetzira takes the place of Nukvah and its four upper Sefirot cover the four lower Sefirot of ZA, while its six lower Sefirot dress onto six lower Sefirot de Nukvah, under the Parsa, i.e., overlap with the six first Sefirot of the place of Beria in its actual location.

If some Partzuf ascends to or descends from a certain level, it means that it assumes the properties of the level on which it currently rests.

Even in our world, if a man feels the desire to do something good, he is thought to be improving his properties and spiritually rising. “I ascend,” means that my properties do not correspond to the level I was on previously, but on a higher level that I dress upon, so to speak.

Now, we begin to study how all the Partzufim of the world of Atzilut dress, one after the other, onto their corresponding Partzufim of the world of Adam Kadmon. The spiritual world’s ladder is permanent; it can move up and down as a whole with regard to something. Nothing disappears in the spiritual realm. Hence, even while moving, the spiritual ladder stays in its place.

150) Now we clear up the third definition: the height of the Partzufim of BYA during the reception of the additional light of the Mochin after the sin of Adam haRishon. There were two ascents of the worlds with the help of the additional light on Shabbat. The first ascent took place on the fifth hour of Erev Shabbat, when Adam haRishon was born. Then the additional light of Shabbat called “Hey de Yom haShishi” began to shine.

At that time, ZA reached the level of Yechida, rose, and dressed upon Arich Anpin de Atzilut. The Nukvah reached the level of Haya, then rose and dressed upon Aba ve Ima de Atzilut. Beria rose to YESHSUT, Yetzira – to ZA; the four first Sefirot de Assiya rose to the place of the Nukvah de Atzilut. The six lower Sefirot de Assiya rose to the six upper Sefirot de Beria.

The second ascent of the worlds took place on Erev of Shabbat when, with the help of the additional light on Shabbat, the six lower Sefirot de Assiya rose to the place of Nukvah de Atzilut. Thus, both worlds, Yetzira and Assiya, rose above the Parsa and found their place in ZON de Atzilut in the state of Panim de Panim.

The worlds of BYA were born before Adam haRishon. Then Partzuf Adam haRishon emerged. It was born from Malchut de Atzilut that had risen to Bina. What is the difference between the births of Adam haRishon and the worlds of BYA?

The worlds of BYA are created from GE, which fell to AHP of ZON de Nikudim. Adam haRishon is a totally new construction that derives from the inner thought of creation. When the 4 phases of Direct Light were completed and Malchut of the World of Infinity emerged, it began to receive the light that gradually revealed its previous parts, Gimel, Bet, Alef, and Shoresh, which had given birth to it.

Malchut cannot overstep its own limits, but it discovers the previous phases due to the deeper attainment of light that fills it. Malchut gradually starts building up nine more Sefirot (the light properties) out of the initial point and attains them little by little. The tenth part is Malchut itself.

It makes a Tzimtzum on this tenth part (on itself) and wishes to become similar to the nine Sefirot- Partzufim. Not all worlds and Partzufim are Malchut itself. They are just its attempts to copy the light, mere lifeless objects. The central point of the creation – Malchut of the World of Infinity, starts working after the completion of all the worlds and the breaking of the vessels.

A special combination between Malchut de Malchut (the Essence of the Creation) and the nine first Sefirot is called Adam haRishon. It is destined to become equal to the Creator.

During TB, Malchut of the World of Infinity rose to Tifferet of Nekudot de SAG, separating the vessels of reception from the vessels of bestowal. It remained there ever since.

Malchut de Atzilut, which is also on the level of the Parsa, is its direct representative. Then Malchut de Atzilut rises to Bina and makes a Zivug de Haka’a only on the GE; it does not work with the AHP.

The created Partzuf, which has so far only the vessels of GE, is called Adam haRishon. The direct participation of Malchut of the World of Infinity in the creation of Adam haRishon turns it into the most important Partzuf. In fact, it is the true Creation. The difference between Adam haRishon and all other spiritual objects is enormous.

Since it was also born from Malchut de Atzilut, which gave birth to the worlds of the BYA, Adam haRishon is inside these worlds. Its head begins below Malchut located in Bina, in the place of ZA de Atzilut. Its throat corresponds with the four upper Sefirot of Malchut de Atzilut above the Parsa. The body from the shoulders to the Tabur, is below the Parsa, in the place of the first six Sefirot of the world Beria, or in the place of the six lower Sefirot of the world Yetzira or in the place of the six lower Sefirot of the Malchut de Atzilut.

Then the Partzuf Adam ha Rishon spreads from the Chazeh of the world of Beria to its end; its feet end on the level of Chazeh de Yetzira, where the world of Assiya ends in this particular state. The height of Partzuf Adam haRishon is equal to that of the worlds of BYA. Such was the state of the Partzuf Adam haRishon at the moment of its birth.

A totally new structure was born. If previously only the environment for correction of the creation (called the central point or the Malchut of the World of Infinity) was being created, now it can be completely corrected. The common soul of Adam must be broken into fragments that altruistic desires will later enter. The breaking of the Partzuf Adam haRishon was similar to the breaking of the Kelim de Nikudim. The vessels of bestowal will enter the central point. This could not be achieved before.

Now let us see how the breaking of the Partzuf Adam haRishon, which is inside the worlds of BYA and can ascend and descend only together with them, took place.

Adam HaRishon, with its vessels of bestowal, performed all kinds of different actions, but then it realized that the most significant action for the Creator’s sake can be done only through receiving the light of Hochma. It must have the vessels of reception, which are absent in it, or, rather, not yet corrected. Its intentions were quite clear.

Hence, it starts attaching to itself the vessels of reception, whereupon they break (as they previously did in the world of Nikudim) inside its Guf, both the GE and the AHP. After the breaking, altruistic sparks penetrate the vessels of reception. From this point on, the work of each fragment of Adam’s soul (feeling separate from one another) begins.

All this corresponds to what must be done by everyone in this world. When Adam’s soul was broken, in addition to the downfall of the vessels from the level of Atzilut, a whole system of impure worlds was formed: Atzilut, Beria, Yetzira, and Assiya de Tuma, which correspond to the four pure worlds. Human souls exist between these two systems.

Our present state is a consequence of the breaking of Adam haRishon’s soul. We are a construction consisting of a biological body saturated with egoistic desires. As we mentioned, altruistic sparks, called the “Ner Dakik” (a tiny candle), fell inside these desires. If the Ner Dakik manifests in an altruistic desire, man starts longing for something uncertain, trying to satisfy that wish.

But there is nothing in our world that can fill this desire – all pleasures of this world are egoistic. Man would run around searching, until he finds a source that can (or so it will seem to him) somehow fill the void or will do so in the future. If this is a group of students headed by a Teacher-Kabbalist, then such a man will gradually begin to transform his egoistic vessels into altruistic ones, attaining the Creator in them.

How does this correction take place? There are 320 sparks inside each human being. Man must do exactly what happened in the world of Atzilut, i.e., sort out the 288 sparks and separate them from the Lev haEven (32 egoistic sparks), from its central point, (the egoistic essence, nature), and say that he stops working with them in order to become similar to the altruistic desires.

Man should do it consciously, by sparing no effort, overcoming the formidable resistance of his own egoism. This work forms the vessels that man did not have before. As a result, it allows him to work with the nine altruistic Sefirot, the Lev haEven remaining inactive. Upon sorting out all altruistic desires and restricting 32 egoistic desires, man achieves the Gmar Tikkun. By struggling against his egoism, he preferred to become equal to the Creator.

After that, the upper light descends from above and corrects the Lev haEven in such a way that it may now be used for receiving the Ohr Hochma for the sake of the Creator. Somehow, the light AB-SAG affects this point and corrects it. Such correction is called the arrival of the Mashiach; the Malchut of the World of Infinity completely merges with the Creator, i.e., reaches its third and final state. It is worth mentioning that the first state is the Malchut of the World of Infinity prior to Tzimtzum Alef. The second state is the descending formation of the worlds and the creation’s correction through gradual ascent.

The additional light for the ascent of Adam haRishon is called the “Hey de Yom haShishi”, i.e., the 5th hour of the 6th day. Adam haRishon reaches this level together with the worlds of BYA. This is the first ascent (the 10 Sefirot of one world) on the eve of Shabbat. If before this ascent the feet of Adam haRishon and the world of Assiya were on the level of the Chazeh de Yetzira, then afterwards they ascend to the Chazeh de Beria.

The world of Atzilut has many states. We must be very attentive while studying the world of Atzilut – in accordance with the changes in man’s sensations in the process of his correction. All the names of the Torah have definite roots in the world of Atzilut – one source of all that exists.

This includes the general and individual control, the soul's reincarnations, the ascents and descents, etc. If man studies the material correctly, he steps back each time he starts learning about Atzilut, realizing that it is over his head. This happens several times for a few years, until man begins to establish contact with this enormous system, when some form of connection with the world of Atzilut manifests inside him.

The purest desires rise during the first ascent, while the darkest, most egoistic sink, a divide between the corrected and the uncorrected desires in both man and the worlds. The emptiness that formed between them, is called “Tehum Shabbat”. In our world, it is symbolized by the distance a man may move away from a city wall without violating the laws of Shabbat.

Man is not allowed to leave “the domain of the One” for “the domain of many”. “The domain of the One” (the “Reshut haYachid”) is a state, when all of man’s thoughts, desires and prayers are directed to the Creator, when man always justifies Him and perceives all His deeds as those of “the Kind One Creating Goodness” (“Tov ve Meitiv”). Such desires are completely corrected and are in the world of Atzilut.

As well, man also has the desires that have not been corrected yet. He is still in doubt: does the Creator rule over everything or not, and if He does, is His rule good or bad? Perhaps the society, the boss, the wife, or the children are to blame in all his troubles. These diverse aspirations and thoughts in man are called “the domain of the many” (“Reshut haRabim”). These desires are below the Chazeh de Yetzira and down to the Sium. In all, they constitute 14 Sefirot and are called the Mador (section) haKlipot.

After the Shabbat ascents, the section from the Parsa de Atzilut to the Mador haKlipot is an empty space consisting of the 16 Sefirot. These are in turn divided into two parts: the first part is made up of 6 upper Sefirot of the world of Beria, the second part – the 10 Sefirot from the Chazeh de Beria to the Chazeh de Yetzira. The first six Sefirot of the world of Beria are called “Iburo shel Yir” (“conception of a city”). This can be compared to a pregnant woman whose belly belongs to her, but which at the same time protrudes because there is a foreign body inside it. On the one hand, it is so far related to her, but, on the other – may be considered as a separate entity.

Such a state is called Ibur: still related to the upper one, but also to a new creation.

The world of Atzilut, the Creator’s domain, is called “a city”. In his thoughts, man can step out of the city's bounds (albeit no farther than the Chazeh de Beria) without committing a transgression. This additional section (“Iburo shel Yir”) is the 70 Amah (an Amah is the distance from wrist to elbow, i.e., seven Sefirot: HaBaD HaGaT) from the Chazeh. This still refers to the city, although outside its walls.

At the end of the 70 Amah from the Chazeh de Yetzira to the Chazeh de Beria, an additional area of 2000 Amah stretches on. These are 10 Sefirot called “Tehum Shabbat”. Man can step into these 2000 Amah without transgressing his unity with the Creator, called Shabbat, because there are no impure desires in this area. Such is the power of the Shabbat luminescence; it allows man, who is in the world of Atzilut, to descend to that level without losing his connection with the Creator. Thus, the 16 upper Sefirot of the worlds of BYA are still the vessels of bestowal; therefore, man can be in them without leaving the bounds of Atzilut.

We have examined the two ascents of the worlds of BYA and Adam haRishon to Atzilut (first, 6 Sefirot, then 10 more) that took place on the eve of Shabbat. Sixteen empty Sefirot are in this state below the world of Atzilut down to the Chazeh de Yetzira. They are still regarded as the vessels of bestowal; hence, their properties are very close to those of Atzilut.

As was stated above, the worlds of BYA were created from the broken vessels of the world of Nikudim that fell under the Parsa and intermixed. This created the following four kinds: vessels of bestowal, vessels of reception, vessels of reception mixed with vessels of bestowal and vessels of bestowal mixed with vessels of reception. First, Partzuf SAG selects the vessels of bestowal out of all the broken fragments. These form the world of Atzilut consisted exclusively of GE, which even before the breaking were in the world of Nikudim as G”E de ZON. The ZON de Atzilut corresponds to the ZON de Nikudim.

Three kinds of vessels remain unused:

1. The egoistic vessels of reception. The SAG sorts them out, puts them aside, and does not work with them. This is the Lev haEven; no altruistic intentions can correct it until the Gmar Tikkun.

2. The vessels of bestowal that fell into the vessels of reception and cannot be separated from them. These are the worlds of BYA, which resemble a narrow lucid altruistic stripe within a mass of egoistic desires.

3. The vessels of reception are included in the vessels of bestowal. They are called “AHP de Aliyah” of the world of Atzilut. With their help, Ohr Hochma can be received in addition to Ohr Hassadim in Atzilut, thus allowing it to receive Gadlut. Thus, we have learned what can be received out of all four kinds of broken vessels of the ZON de Nikudim.

As Adam’s soul breaks, four more kinds of broken vessels are formed. They are not in the worlds of BYA anymore, but fall to our world under the Sium de Galgalta. All these breakings lead to the fact that there are roots of the altruistic desires (the AHP de Elion) inside GE de Tachton (the lower Partzuf). Thus, it becomes possible to correct the vessels.

Now, if man begins to study in a proper group, guided by a true Teacher, he attracts the influence of the Surrounding Light (the “Ohr Makif”), which gradually purifies the fragments of GE inside his egoistic vessels. Inside himself, man builds his own world of Atzilut with the help of the corrected vessels of GE. On each level, the Lev haEven is put aside and is not worked with.

Therefore, it turns out that man reflects all that seemingly happens outside of him, i.e., the worlds of AK and of BYA. As he corrects his vessels, man receives the light of AKABYA. Upon completing his correction, he becomes equal to the distance between the central point of our world and the World of Infinity, i.e., he matches the size of Galgalta, and all the corrected fragments (all human souls) completely fill the entire Malchut of the World of Infinity with the light.

151) Now let us clear up the fourth definition – the level of the Mochin in the worlds of BYA and the place of these worlds’ downfall after the sin of Adam haRishon. It is known that, due to the damage caused by Adam’s sin, the Mochin completely disappeared from these worlds, i.e., all the additional light that the worlds received during the two ascents on Shabbat eve.

Furthermore, the ZON de Atzilut returned to the state of Vak and Nekuda.

This means that now, as regards the vessels, ZA again has only the six upper Sefirot, HaBaD HaGaT, filled with the six “lower” lights, the HaGaT NHY (inverse relation between the lights and the vessel). Now Malchut de Atzilut has only one Sefira – Keter with the Ohr Nefesh under the Parsa.

The worlds of BYA are now filled only with the light that they had during their birth. They are in the state of Vak (ZA). Moreover, they fell under the Parsa to the place of the worlds of BYA, prepared for them after TB. Now the 4 last Sefirot of the world of Yetzira and all 10 Sefirot of the world of Assiya are in the place of the 14 Sefirot of the Mador haKlipot.

152) The fifth peculiarity of the worlds of BYA consists in the fact that, during the fall, they received the Mochin de Ima. When the worlds of BYA left Atzilut and fell under the Parsa, they were on the level of Vak. Then YESHSUT de Atzilut dressed upon ZON de Atzilut, made a Zivug on the Reshimo de Hitlabshut in ZON, and passed the light of Neshama to the worlds of BYA. Thus, the world of Beria received from it 10 full Sefirot on the level of Bina, the world of Yetzira – Vak de Bina, and the world of Assiya – only Behina Achor be Achor, i.e., one point of the Malchut de Bina.

153) The sixth peculiarity is the level of Neshama le Neshama (Haya) reached by the worlds of BYA from the five Partzufim de Achoraim of the world of Atzilut. It happened because during the lunar diminution (Miut haYareach), i.e., Malchut de Atzilut, nine of its lower Sefirot forming the “Partzuf de Achor de Nukvah” fell under the Parsa and dressed on the Partzufim BYA, which included three stages: Ibur, Yenika and Mochin. The Behinat Mochin (adult state) fell to the world of Beria, Behina Yenika fell to Yetzira, and Behina Ibur fell to Assiya. Thus, all worlds of BYA received Behina Neshama le Neshama.

ZA builds Malchut, and gives it all the power. The final, ultimate state comes when ZA and Malchut become equal and establish full contact with one another. Then Malchut receives from ZA without restraint, at the same time being pleased to bestow delight upon it.

This final state is called a Zivug de ZON Panim de Panim. Malchut wished to achieve it already on the fourth day of creation. Eager to receive the light from Bina, Malchut rose to ZA, but discovered that it's (of Malchut) vessels are defective; hence, instead of the light, it received total darkness.

Darkness is Ohr Hochma not dressed in Ohr Hassadim. Therefore, Malchut starts complaining that the two Partzufim cannot possibly receive the light from the same source. ZA has both Ohr Hassadim and Ohr Hochma. Malchut, however, has no Ohr Hassadim; it must correct its vessels, its intentions.

The only way out of this state is to contract into a point (one Sefira), assume its natural size and start gradually correcting its vessels, i.e., acquires a screen. The diminution of Malchut is called a Kitrug haYareach, i.e., the Moon’s (Malchut’s) complaint about being unable to shine like the Sun (ZA). It has to turn itself into a point and then start growing systematically, until it reaches the ultimate state. Still it will not be able to shine like the Sun, i.e., in any case Malchut will receive the light from ZA.

154) The seventh peculiarity is the Sefira Keter of Nukvah de Atzilut, absolutely unattainable by the worlds of BYA, but which emanates faint luminescence of Ohr Yechida onto them. As it turned out, during the lunar diminution, Behinot Ibur, Yenika and Mochin of the back part of Nukva de Atzilut fell under the Parsa and dressed upon the worlds of the BYA. The NHY are called Ibur, HaGaT – Yenika and HaBaD – the Mochin.

However, Achoraim of Keter de Nukva turn into Atik as regards the Partzufim de BYA, and is unattainable. The light shining in BYA is just a faint luminescence, compared to what it was prior to the 'Fall' (sin). The worlds receive Ohr Nefesh from Ibur, Ohr Ruach – from Yenika and Ohr Neshama – from Mochin de Ima. The Neshama le Neshama (the Ohr Haya) is received from the nine lower Sefirot de Nukva and Behinat Yechida – from the Achoraim deKeter of Nukva de Atzilut (the point of Malchut de Atzilut).

We have already mentioned that, on the fourth day of creation, a so-called lunar diminution took place. Malchut de Atzilut wishes to be like ZA de Atzilut, so it rises to Bina, but cannot receive the same light as ZA gets, for it neither has the intention to receive for the Creator’s sake, nor the screen to resist the egoistic desires.

Only upon receiving the Ohr Hassadim, which would dress onto the Ohr Hochma and take it in, will it be able to acquire the properties of ZA. Hence, Bina refuses to receive the Ohr Hochma. Instead of Ohr Hochma, Malchut felt darkness. This happens when there are desires without the proper intentions.

Existing in our world, we feel neither darkness, nor light. We cannot feel the preliminary state of darkness for the lack of the necessary desire to receive pleasure, even for our own sake. When the enormous desire acquired for spiritual delight becomes as all consuming as a great love, we will discover within ourselves the intention to receive the light for the sake of the Creator.

How can this be done? Bina advises Malchut to diminish itself. Malchut contracts into a point and begins gradually to acquire a screen in the three stages Ibur, Yenika, and Mochin.