Kabbalah Library

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  Pehto  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  Nekudimmixed 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.