The birth of the five worlds — Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya—is actually the realization of the five Sefirot: Keter, Hochma, Bina, Zeir Anpin, and Malchut, which were in Malchut itself. The spreading of the worlds from Above to Below matches the progressive increase of the Aviut of the four desires or phases from 0 to 4.
The worlds are like a sphere surrounding Malchut. As an analogy, picture a person surrounded by concentric spheres and using his or her organs of sensation to perceive only the sphere closest to them: the World of Assiya. By sharpening our organs of sensation and by modifying his qualities, we gradually begin to perceive the next sphere, and so on.
All the worlds are a sort of filter placed in the Light’s path, a special screen that blocks the Surrounding Light: the Ohr Makif. As soon as one senses the presence of these worlds, one removes the “screen-filters.” This draws one closer to the Creator.
If the Light reached us without being filtered, it would bring about the Shevirat ha Kelim of our Vessels. By removing all “screen-worlds” we allow all the worlds to penetrate us. At this stage we acquire the Light and possess attributes similar to those of the Light. Such a state of being is associated with Gmar Tikkun – the End of Correction.
In the beginning, we as creatures are located inside the worlds and perceive their power and the constraints imposed upon us. How can we overcome these constraints? By performing an inner correction, corresponding, for instance, to the attributes of the World of Assiya. This means being an altruist on level zero.
When we acquire the attributes of zero level altruism, the World of Assiya penetrates us and can then be sensed by us. In order to sense the World of Yetzira, we must acquire attributes similar to those of this world and to allow this world to penetrate us. At this stage we become level 1 altruists. Our goal is to let all the worlds in, and to become similar to these worlds according to the following degrees of Aviut: 2, 3, 4.
By this means, Malchut is fully corrected and absorbs the first nine Sefirot, while we move beyond the limits of all the worlds and reach the World of Infinity (Olam Ein Sof). To begin correction, we need to recognize our own attributes, as well as aspire to the attributes of the Creator.
Each new Partzuf of the World of Atzilut starts from the Peh of the previous Partzuf, except for the Partzufim of Zeir Anpin and Malchut; Zeir Anpin starts from the Tabur of Abba ve Ima and Malchut starts from the Tabur of Zeir Anpin.
The three Partzufim of Atik, Arich Anpin, and Abba ve Ima are called Keter, Hochma and Bina, which correspond to Keter, Hochma, and Bina of the World of Nekudim. The Rosh of the World of Atzilut corresponds to the two Heads of the World of Nekudim and fulfills the same function. The Rosh of the World of Atzilut, which consists of Atik, Arich Anpin, and Abba ve Ima, was the first to emerge on the Reshimot of the non-broken Kelim of the World of Nekudim.
However,Zeir Anpin and Malchut are gradually restored. Only Galgalta ve Eynaim are restored from Zeir Anpin and a single point from Malchut. The AHPs of Zeir Anpin and Malchut are in the Worlds of BYA. If these AHPs are corrected, then all worlds are corrected. The correction is carried out with the help of the Partzuf of Adam ha Rishon.
What is this Partzuf of Adam ha Rishon like? Malchut of the World of Atzilut is raised to the level of Bina. This is achieved in three phases. The whole World of Atzilut then ascends three levels. The normal condition of the World of Atzilut is called “a weekday.” During such days the World of Atzilut is illuminated by an incomplete Light, which spreads down to the Parsa.
After this, a greater Light comes down from Above and grants higher attributes to the World of Atzilut, making it move up one level. Now Malchut is located in the place of Zeir Anpin. Zeir Anpin now reaches the level of Abba ve Ima. Abba ve Ima replaces Arich Anpin, which in turn rises to the level of Atik, which finally rises even higher into SAG.
The first elevation of the World of Atzilut takes place on Friday evening, Erev Shabbat. Such a progression is called “awakening from Above,” (Aramaic: Itaruta de La’ila). In our world this corresponds to days, weeks, time and all that is not dependent on us, but is dependent on the laws of nature over which we have no control.
The next phase elevates the World of Atzilut one level higher. Malchut now stands on the level of Abba ve Ima, where it is endowed with an additional attribute: the intention to give. At this stage Malchut may receive for the Creator’s sake. It now has a screen and is able to perform a Zivug de Hakaa, thus creating new Partzufim. Based on the attributes of Abba ve Ima on the one hand, and on the attributes of the Malchut of the Ein Sof, on the other hand, Malchut creates a new Partzuf: Adam ha Rishon.
For a Kabbalist, spiritual states, called Erev Shabbat (Friday evening), Shabbat (Saturday), Motzei Shabbat (Saturday evening) may be experienced on days bearing no connection to the calendar. For a Kabbalist, six days may last a split second, while Shabbat may last several days.
Everything that occurs in this world relates to our bodies, but what takes place in the spiritual world relates to the soul. For the time being, we can witness that our soul and body are not synchronized. But in the future, our world will operate with the same principles as those of the spiritual worlds, which will happen when the Gmar Tikkun is achieved. Then, all the deeds of the two worlds, as well as all the times, will merge.
If you have changed and the change has taken you one second, and your next change takes five years, then this means that your next second will have lasted five years. In the spiritual world, time is measured by the transformation of our attributes. A thousand years may elapse in our world before one begins to study Kabbalah. Upon entering the spiritual, we are able to live in a day what we used to live in several lives. This is an example of transformation and the shrinking of time.
Spiritual years correspond to the 6,000 degrees, levels of BYA and they cannot be matched with our material time referential. Ascent from the Worlds of BYA to the World of Atzilut is called Shabbat (Saturday). The portion ranging between Tabur of Galgalta and the Parsa is called Shabbat.
The first ascent is the ascent of the World of Beria to the World of Atzilut, the second one is the ascent of the World of Yetzira to the World of Atzilut, and the third relates to the World of Assiya. The ascent of the Worlds of BYA and the World of Atzilut takes place simultaneously.
When the third phase of ascent occurs, the World of Atzilut encompasses the Zeir Anpin and the Malchut of Atzilut and the Worlds of BYA. At this time the Rosh of the World of Atzilut: Atik, Arich Anpin, Abba ve Ima, duly cross the boundaries of the World of Atzilut and enter the World of Adam Kadmon. The Rosh of Galgalta ascends in its turn (Phase 1 of the ascent) together with Rosh AB (Phase 2 of the ascent), and with Rosh SAG (Phase 3 of the ascent) and enters the World of Ein Sof.
The direction of spiritual time is always from the bottom up. All souls, all of mankind, without being aware of the process, are constantly ascending, getting closer to the Creator in order to bond with Him. This is called “the direct flow of spiritual time.” Time is always measured in the positive direction, even if we experience the process as negative.
We are egoistic, which is why the spiritual is perceived as negative. However, we never degrade ourselves when we walk the path of spiritual progress. In this world we should not seek to inflate our ego. Rather, we should long to come closer to the Creator. While working towards this goal, and until we complete our correction, we will increasingly sense our growing egoism. In other words, our natural egoism will seem worse compared to His divine attributes.
The correct study of Kabbalah attracts the Surrounding Light (Ohr Makif) whose function is to disclose one’s true attributes. These appear ever more negative, albeit they have remained unchanged. In fact, one has only become more aware of the true nature of one’s attributes under the influence of the divine Light. This awareness reveals that we have made progress, even if we feel otherwise.
What are the Worlds of BYA like? They are the altruistic Kelim which have fallen into the AHP below the Parsa. These worlds are also divided into Galgalta ve Eynaim and AHP. Their Galgalta ve Eynaim end in the Chazeh (Chest) of the World of Yetzira, i.e. after the ten Sefirot of the World of Beria and the six Sefirot of the World of Yetzira.
The fourteen lower Sefirot from the Chazeh of Yetzira and below (four Sefirot of the World of Yetzira and ten Sefirot of the World of Assiya) are the AHP of the Worlds of BYA. The World of Atzilut illuminates with its Light the Worlds of BYA all the way down to the Chazeh of the World of Yetzira. The World of Atzilut is called Shabbat.
The sixteen upper Sefirot of the Worlds of BYA (Galgalta ve Eynaim), from the Parsa to the Chazeh, are called the “Shabbat boundary” (Tehum Shabbat) but the World of Atzilut itself is called Ir (city). Even when all the Worlds of BYA ascend to the World of Atzilut, it is still possible to work with desires located below the Parsa up to the Chazeh of the World of Yetzira (Galgalta ve Eynaim).
That is why in our world, it is allowed during Shabbat to cross the limits of the city, but only in the limits of the city within the boundaries of Tehum Shabbat. This distance is measured as 2000 Ama (approximately 3000 feet) and 70 Ama. How is this distance divided?
From the Parsa to the Chazeh of the World of Beria it is called Ibur and equals 70 Ama. This distance is included in the World of Atzilut even though it is located outside it. It is an outer strip surrounding the city. The distance from the Chazeh of the world Beria to the Chazeh of the World of Yetzira equals 2000 Ama.
The whole distance between the Parsa and the Sium is 6,000 Ama. The portion of the Worlds of BYA stretching from the Chazeh of Yetzira to the Sium is called “Shell Section” – Mador ha Klipot (the place of the Husks). This Mador ha Klipot is composed of the AHPs of the Worlds of BYA, which embrace the four Sefirot of the World of Yetzira and the ten Sefirot of the World of Assiya. It is a place absolutely devoid of sanctity (Kedusha). One cannot go there during Shabbat.
The souls are lifted to the World of Atzilut to show them what inherent limits exist there, so that they can keep within them. When we set ourselves limits, we do not notice them. We are above these limitations, and they are not constraining us. Then the actions we undertake stem from our own attributes. The goal of creation implies a personal ascent, and Shabbat exists in order to show us what exists in the Higher Worlds, what there is to strive for.
Correction is achieved when the Light of the Creator shines directly, no longer through the worlds that act like filters. The shining of the Light is unbounded and brings unbridled delight to fulfill the goal of creation.