Rabbi Yosef Yitzchak Schneersohn - The Four Worlds

7/27/2019 Rabbi Yosef Yitzchak Schneersohn - The Four Worlds

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THE FOUR WORLDS

a letter byRabbi Yosef Yitzchak Schneersohn

p U ~ tud2 nwHp rtof Lubavitch

translated byRabbi Yosef Marcus

annotated byRabbi Avraham D.Vaisfiche

D)~D),N:, 0mn1pnwnwww.hebrewbooks.orgtvlvwnwn *"Y

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CONTENTS

preface7

portrait of Rabbi Yosef Yitzchak9

manuscript of Rabbi Yosef YitzchakI 0

introduction and summary13

translation and commentary20

hebrew notes5 7

overview61

brief biography71

important dates8 7

published works93

index9 7


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3112PREFACE

e hereby present The Four Worlds, a letter written inw 937 by the sixth Rebbe of the Chabad-Lubavitchmovement, Rabbi Yosef Yitzchak Schneersohn, of blessedmemory. The letter appears in his Igrot Kodesh, vol. 4 pp.156-166.

Rabbi Yosef Yitzchak was asked to expound upon themeaning of the spiritual worlds discussed in Kabbalah andChasidus. His meditative response systematically defines andquantifies the four primary worlds of Atzilut, Beriab, Yetziraband Asiyah, tracing the progress of these worlds from theirlofty, sublime origins to their ultimate devolution into cor-poreality.

In his notes on the letter, which have been printed here asa supplement, Rabbi Yosef Yitzchak's son-in-law and suc-cessor, Rabbi Menachem Mendel Schneerson, entitles this let-ter "a lengthy exposition on the four worlds of Atzilut, Beriah,Yetzirah, Asiyah. [On the difference between] philosophy andChasidus ([according to] an aphorism of Rabbi Shalom Dov-Ber Schneersohn, his soul is in Eden.)" These notes wereprinted as footnotes to the original text.

Other supplements include an overview of the fourworlds by Rabbi J. Immanuel Schochet, from Mystical Con-cepts in Chasidism (Kehot 1988), and a brief biography ofRabbi Yosef Yitzchak by Rabbi Nissan Mindel, from On theStudy o Cbasidus (Kehot 1997).

The letter was translated by Rabbi Yosef Marcus and an-notated by Rabbi Avraham D. Vaisfiche. The introductionand summary was authored by Rabbi Shmaryahu Brownstein.Rabbi Shmuel Marcus coordinated the project. Special thanksto Rabbis Ari Sollish, Dovid Olidort and Yosef B. Friedmanfor their editorial pidance .

Kehot Publication Society19 Kislev 5764


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Facsimile of a handwritten letter by Rabbi Yosef Yitzchak


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INTRODUCT IONAND

SUMMARY


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INTRODUCTION AND SUMMARY... t arose within the will of the Infinite One, blessed isHis name, to emanate, create, form and actualize hisworlds-known as [the worlds of] Atzilut, Beriab, Yet-zirah and Asiyah. .C h a m Hahakhmot, drushAbiya, beg.; Eitz Chaim 1:43

T" writings of Chasidus and Kabbalah are replete withmention of spiritual, ethereal worlds and realms. Indeed,the existence of these worlds is one of the most fundamentalconcepts in the mystical doctrine. But what exactly are "spir-itual worlds"?

In 1937,a certain M. A. Horowitz from Vilna, Lithuania,asked Rabbi Yosef Yitzchak Schneersohn, the sixth Rebbe ofChabad-Lubavitch, two questions on this very topic. The let-ter printed here is Rabbi Yosef Yitzchak's response.

T H E Q U E S TI O NSFirstly, can we conceive of these spiritual worlds as existing inphysical space (somewhere above our world), one above theother? If not, how are they separate from one another? In oth-er words, we understand how one object differs from anotherobject within our world: object A occupies space A, while ob-ject B occupies space B. Indeed, the very fact that a physicalobject occupies a given space precludes the possibility of an-other physical object occupying that same space. It is in thismanner that two physical objects differ from each other. Buthow do two spiritual entities differ from one another?

This prompts a second question. Chasidus describes G-d'srelation to the world in two manners: in an immanent, or "in-ternal" manner, and in a transcendent, or "surrounding"manner. How are we to understand this when discussing spir-itual worlds? In other words, how does something "permeate"or "transcend a spiritual entity?


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14 TH E FOUR WORLDSRabbi Yosef Yitzchak only addresses the first question in

this letter, and then refers the reader to a discourse by RabbiSchneur Zalman of Liadi in Likkutei Torub,' where the sub-ject is treated further, and the second question is addressed.The explanation in this letter is meant as a preface to that dis-course.

TH E TYPES OF WORLDSRabbi Yosef Yitzchak begins his answer by first establishingthat a spiritual "world" does indeed exist, using the Zobar asproof-text. Furthermore, the spiritual world parallels ourphysical world in structure. They differ, however, in that oneis coarse and corporeal, while the other is spiritual and pure.

The spiritual world referred to in Zobar is really an in-finite ensemble of worlds. Rabbi Yosef Yitzchak classifiesthese worlds in two classes, revealed worlds and hiddenworlds, and further categorizes them as the four worlds At-zilut, Beriah, Yetzirah and Asiyah.

T H E NATURE OF T H E WORLDSThe world of Atzilut contains all of the elements implicit in a"spiritual worldn-the various divine chambers, the ten sef-irot, the orderly system of orot (lights) and keZim (vessels).Nonetheless, it is not what the kabbalists would term a createdentity. It is rather the emanation of various elements that ex-isted in a concealed state prior to the emergence of Atzilut.

The name Atzilut is therefore quite appropriate for thisrealm, for it connotes: a) emanation, as opposed to creation;and b) nearness and proximity, emphasizing its close re-lationship with its source.

Beriah, conversely, is the first of the created worlds; i.e., itis not merely attributed to that which lies above it, a revela-tion of loftier elements-it is like a new creation. Though itcontains the identical world structure found in Atzilut, andreceives its energy from Atzilut, it still contains sufficientidentity to be termed a metziut, an "existent" being.

1 . Nitzavim, 48d ff., the explanation on the verse Sosasis, S .V. U'tosefeetBiur.


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INTRODUCTION ND SUMMARY 1 5

This character is reflected in its name: Beriah means bothcreation and revealed, signifying that this is a realm that can berightly termed "creation," and whose existence is quite appar-ent.

In Yetzirah, the creation that began with Beriah is fur-thered. Here, the newly created matter (of Beriah) is givenmore substance, more identity-more metziut. It also de-velops a certain form. That is why it is called Yetzirah, con-noting both metziut and form.

Asiyah, the lowest of the worlds, contains the identicalstructure as the lofiier worlds, yet it is the lowest since it iswhere creation enters actual metziut. Hence the name Asiyah,meaning deedor a ctual iv the lowest, most tangible capacity.

The definitions and characterizations of all of theseworlds revolve around one term-metziut. Atzilut is the ab-sence of metziut, Beriah is the initial emergence of metzizlt,Yetzirah is where such "raw" metziut takes form, and Asiyah iswhere this formed metziut becomes actualized.

It is thus imperative to have a crystal-clear understandingof what metziut really is-a subject that Rabbi Yosef Yitzchakelucidates here in remarkable detail.

THE PURPOSE OF THE WORLDSRabbi Yosef Yitzchak makes clear that these four worlds repre-sent a gradual descent and transition between absolute divineunity and our corporeal world, which perceives itself as beinga self-sufficient and independent existence. But why the needfor all these worlds (especially as they parallel one another);why not "go straight to the point," as it were, and create aphysical world?

Rabbi Yosef Yitzchak addresses this question by exploringthe purpose of creation. As explained in Eitz Chaim,' thegradual descent of the worlds is necessary so that the creationsknow G-d. This would not be possible if the process of crea-tion were without rules-i.e. lacking some logical sequence.Therefore, G-d used a pattern of "descent of Divine Light,"

2. ShaarHakelafim,beg.


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16 TH E FOUR WORLDSof cause and effect, to develop our world from phase to phase.Thus, He used the same basic principles of logic and naturethat dictate our lives, so that we would have a frame of refer-ence with which to grasp Him.

HO W MAY WE IMAGINE THESE WORLDS?At this point Rabbi Yosef Yitzchak explains that, ultimately, aphysical mind cannot grasp what spirituality is, since it is lim-ited by its own physical limitation. However, it can have an"indirect perception" of spirituality. The mind can know thatspiritual realms exist, that there can be levels and manners ofexistence outside our comprehension, without knowing exact-ly what these levels are.

This concept, as well as the concept of differentiation be-tween spiritual entities, is elucidated by means of an exampleof a person's own inner soul-powers. A person knows of theexistence of these powers, that they are different from one an-other, and furthermore, can 'feel' them. He also knows theircharacteristics by observing their perceptible effects on him.Much like the spiritual entities mentioned before, the knowl-edge of these soul-powers is "indirect."

From all this, Rabbi Yosef Yitzchak proves that there is aspiritual "time and space" that applies to the soul-powers, as isevident from the fact that they are limited. (They are just notat all like the time and space we know of.) This is clearly un-derstood and sensed, albeit in an "indirect" manner. Thesame is true with regards to spiritual realms and worlds.

* * *At the end of the letter, Rabbi Yosef Yitzchak refers theaddressee to the aforementioned discourse in Likkutei Torah3The reader would do well to examine the discourse for a morecomplete understanding of the present letter. Some of thehighlights of that discourse:

Rabbi Schneur Zalman of Liadi explains that the con-straints of physical space become irrelevant when speaking ofspiritual entities or energies, since many different energies can

3. See footnote 2, above.


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INTRODUCTION AND SUMMARY 17occupy the same identical space. This is true of even man?"spiritual energies," i.e., his faculties, senses, etc.-they toocan exist in tandem in a single physical space. One's heart hasroom for many coexisting emotions, even if they are paradox-ical, and one's mind can grasp two opposite points of view.This is because something that is not physical does not occupyphysical space; it may mist in a physical space, but it does notoccupy it in the sense that it precludes the existence of an-other such energy in that same space.

To take this concept further: The fact that two or moreenergies exist in the same space does not in any way diminishthe viability of each element's individuality. Each one retainsits own parameters, its own characteristics-as distinct fromthe other energies that share that physical space. The differentemotions experienced by one who suffers a tragedy, G-d for-bid-sadness, despair, pain, anger, loss-are not individuallycompromised by the fact that they coexist with the otheremotions. Each emotion is as powerful as if it alone were in-habiting the heart.

Conversely, the identity of something that is tangiblyphysical, that does occupy physical space, would be com-promised were another element to 'invade' that same space;*for that is how this element is defined-in completely phys-ical, spatial terms. Once the elements that define its existenceare violated, its very existence is violated.

Spiritual energies, however, are altogether not defined bynor limited to physical space; thus, they are also not com-promised by another energy sharing the same space.

All of this serves to answer the first question posed in theletter: Can w e conceive the spiritual worldc us existing above oneanother in a litera4 spatial sense? And i not, in what way dothey dtfferfi.om one another?

4. We are referring to the existence of a physical entity to occupy that very space.given physical entity in a given plysicalspace. That entire equation (the sum of 5. The specifics as to how the worlds ac-which defines its "identity") would most tually differ from another are of coursedefinitely be compromised were another the topic of the present letter. However,


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18 TH E FOUR WORLDS

As to the second question, on the meaning of immanenceand transcendence in relation to spiritual beings:

All levels of spirituality-including the four spiritualwor lds-exist in the here and now, in our physical world.6 Itis just that we are blind to them because of the coarseness ofour characters. Thus, it is as though they "transcend" us; theyare "removed," so to speak, from our conscious perception.One who is of a more refined, spiritual nature, however,

LC.might be able to consciously perceive- ~nternalize"-thesehigher realities. He might, for example, sense the spiritualworld of Asiyah. Nonetheless, the worlds of Atzilut, Beriahand Yetzirah would still remain beyond his grasp, transcen-dent. Should one be of an even more refined spiritual dis-position, he might even perceive the world of Yetzirah. Yetthe higher worlds would remain aloof. And so on. This is howthe ideas of immanence and transcendence play a role in un-derstanding the higher, spiritual realms.

Ultimately, however, there is the unfathomable level ofAbsolute Truth that "no mind can grasp whatsoevern-the es-sence of G-d Himself.

NOTE ON THE HEBREW TEXT: In vowelizing the Hebrewwords in this edition we have followed the grammatical rulesof the Holy Tongue, which occasionally differ from the tradi-tional or colloquial pronunciation. The original footnotes tothe Hebrew text appear at the end of the letter.

the !general idea that spiritual entities do 6. For as we just explained, many spir-no t exist spatially, but still differ from an- itual energies can inhabit the same phys-other, is clarified in Likkutei Torah. ical space.


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TRANSLATIONAND

COMMENTARY


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By the Grace of G-d15th of Mar Cheshvan, 5698Otwock [Poland]

Greeting and Blessing:In response to your letter:I enjoyed reading your recollections about my uncle, Rabbi Zal-

man Aaron , his soul is in Eden, and I would be interested in readingany stories you may have heard from him.

In response to your question: Can one conceive of the idea of"the worlds" as existing one above the other in a literal sense, i.e.,spatially, and say that there exist an infinite amount of worlds withinphysical space?

As understood from Tanya (2:7'), one should not conceive ofthe spiritual worlds as physical space. [If so, in what way do they dif-fer?] and how can o ne conceive of them in relation to the InfiniteLight blessed is He, Who fills and surrounds all worlds [i.e., what isthe difference between them']?

A N SW ER:It is written in the Zohar4: "The Holy One blessed is He made thelower world similar to the upper world." I n other words, this lower,physical world is analogous to the upper, sp iritual world.

Th e Heavenly Academy5 and its order of study; the "chambers"

1. P. 82a: "The term 'world' can be applied 2. I.e., as far as their relationship with the Di-solely to that which possess the dim ensions of vine light.space and time; 'space' referring to east, west,north and south, upward and downward, and 3. Th e brackets in this paragraph appear in the'time' to past, present and future. All these di- original. Th e bracketed words were apparentlymensions have no relation to the holy supernal added by Rabbi Yosef Yitzchak to clarify theattributes." question. Th e questioner is suggesting that the


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338 I~I 1'8 IT ~ 7 ; p2~;qm p a a -9s n ) ~ $nr n 'p??~n;~ ma 12 DWI nipp n p p m npw ? v iw?nxln 195 i i o 1'8 i i x ?u or1 2 itpgu 39u! [ n p.[~g.pp ?l=g g. i ~ i ? ? ]pvy $i? g i o ) y p jy ?p &pa:;ra?rdn

worlds be conceived of in physical space. Then 4. I:205b.he asks, "For if not, how can the worlds be un-derstood at d?"o he suggests: the worlds 5. METIVTA D'RAKI'A (Academy of Heaven):should be conceived of in physical space. Th en In heaven, there are various levels that arehe asks: If, accord ing to Tanya one should not called "academies." The "upper one" is calledconceive of th e worldsasphysical, how can one the Academy of the Holy One Blessed is He.understand the idea of the worlds? Mctivtu D'raki'a is the lower academy and is


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THE FOUR WORLDS

of the righteous6; the announc ements of, "Make way!"7; the order ofreception for the souls of the righteous that arrive from [this worldI8;the ascent of Moses our Teacher to Heaven? the ascent of RabbiYishmael the High Priest, and his questionlo; Rabbi Joshua son ofLevi's visit to the Garden of Eden1'; the soul-ascents of the Arizal12and o ur master the Baal Shem Tov'" the visions of our fathers, ourholy master~'~-all these attest to the fact that the order of things inthe upp er world is similar to that of this world.

synonymo us with G an Eden. (At times it is re-ferred to as the Academ y of the angel Matat.)After the souls of the righteous depart fromthis world, thev ascend to the Mehvta D'raki'dwhere they stuby Torah. Just as in the days ofthe Talm udic Sages there were two academies,one in Naharda'a and the other in Sura, inheaven too, there are two academies and twoprimary levels of Gan Eden-the upper andthe lower. See Sotah 7b and Rashi ad loc;Zohar 1:266b; III:163a et al. See also LikkuteiTorah, Tazria 22d; Sefer Hamaamarim 5635,vol. 2 p. 224 ff.6. HEICHAL (Chamber): In the introduction toTikkunei Zohar. Eliiah is auoted: "You are He, ,who has brought forth ten 'garments,' and wecall them ten sefirot, through which to directhidden worlds which are not revealed and re-vealed worlds." The Hebrew term for worldsis almin, from the word he'eiem---conceal-ment. In the Zohar, the wo rlds are called hei-chalot (chambers). There is the chamber ofchesed, the chamber ofgaturah, the chamber ofzechut, etc. Within these chambers, souls ofthe righteous bask in the radiance of the She-chinah, and angels stand in fear and love ofG-d. Hence, heichalot hatzadikim, the cham-bers of the righteous.Heichal, from the word hitkalelut (in-clusiveness), connotes "it contains all withinit." For example, the heichal of chesed in gener-al is chesed. But more specifically, it containschochmah of chesed, chesed of chesed, along withall the ten sejirot, similar to a circle or housethat contains many objects (Likkutei Torah,Shhch 36c).

7. This expression is used both in the lowerand upper worlds to trumpet the arrival of agreat individual. The terrestrial use of thisstatement is found in Eiruvin 85b (end),where the Mishnaic sage Rabbi Yehuda Ha-nasi (the Prince) is reported to have greetedtwo rich individuals with "Make room for so-and-so." Its celestial use is found in Berachot18b (end), where it is related that before thedeath of the Talm udic sage Shmuel, it was an-nounced in the heavens, "Make room!" Seealso Ketubot 77b. See also Isaiah 40:3 @anuderech in reference to G-d), 57:14 and 62:10.8. During the lifetime of the righteous, thereare times when their souls ascend from thisworld into the heavenly realms. See footnote13.9. Where he debated the angels on whetherthe Torah should be given to man (Shabbos88b).10. When the Ten Martyrs were confrontedwith the news of their death, they asked forthree days to find out whether it had been thedecree of heaven. Rabbi Yishmael the HighPriest then ascended to heaven by uttering aDivine Name a nd asked their question. He wastold that their death had indeed been decreedby heaven (Marhzor for Yom Kippur (Kehot,1982, p. 192)),piyut entitled Eileh Ezkerah).See also Berachot 51a an d Rashi ad loc.1 1. See Ketubot 77b.12. As the Arizal slept one Shab bat afternoon,


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TRANSLATION AND COMMENTARY

his student Rabbi Awaham Halevi noticedhim whispering. Rabbi Avraharn bent down tohear what the A r i d was saying, and the Ar i dawoke. Rabbi Avraharn explained to that hehad wished to hear the words that his teacherwas whispering. The Arizal said, "Whenever Isleep, my soul ascends heavenward throughcertain paths known to me. The angels bringmy soul before Matatron, the Minister of theInterior, who asks me which yeshiva I wish toattend. At the yeshiva, they transmit to me thesecrets of the Torah that have never been re-vealed and were not known even in the days ofthe Tanmim."Upon Rabbi Awaham's begging that theAr i d reveal but one secret to him, the Arizallaughed and replied, "I testify by heaven andearth, if I were to live eighty consecutive years,without exaggeration, to relate what I learnedthis time on the subject of Balaam's donkey, Iwould not be able to conclude. So how can Ireveal one of the secrets to you, since they areall inseparable.. . " Shivcbci Hd ri , chapter 2.)13. See Kcter Shm Tov, beg. This refers to thetime when the Baal Shem Tov ascended to theheavenly spheres and entered the chamber ofMashiach and asked him, "W hen will the mas-ter come?" And Mashiach answered: "Whenyour wellsprings will be spread to the outside."14. See for example, S& Hasichot5697 p.190 fF., where Rabbi Yosef Yitzchak relates:My father visited the ohcl (resting place) of hisfather on Thursday, 16 Elul 5652, the last ofthe seven festive days following the wedding ofmy aunt. O n the following day, he visited the

ohcl once again, remaining there for manyhours, a nd upon his return, his eyes were swol-len. These two visits during the shwa brachotwere quite unusual. O n Shabbat, my fatherdelivered a Chasidic discourse and prayed formany hours; in general his entire conduct onthat Shabbat was considered out of the or-dinary.A few weeks later, my father revealed thereason for his strange behavior: His customwas that after exerting himself in preparing aChasidic discourse for recital in public, hewould deliver it only after obtaining per-mission from above. He knew he had beengranted permission if the subject of the dis-course had become "one" with him.Th e rnaamar of that Shabbat, however,had not become one with him even aftermuch exertion, so he decided to visit the "mas-ter of the subject," i.e., the one who had orig-inally expounded the idea, which in this casewas his father, Rabbi Shmuel. This requiredtwo visits to his father's resting place, whichresulted in his finally succeeding to becomeone with the concept.In return for his tremendous exertion, hisfither rewarded him: That Shabbat was 18Elul, the birthday of the Baal Shem Tov. Hisfather told him, "Come, let us go to hear aTorah discourse from the Baal Shem Tov."He took my father along. Later on, my fatherdescribed the place where they went and com-mented that ". . Gan Eden is a place of order,unlike sbcol which is described as a place ofimbalance (Ecclesiastes 9:10)." My father re-lated that on that Shabbat he heard seventeachings from the Baal Shem Tov.


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THE FOUR WORLDS

However, the Zohar ? phrase "similar to the up per world" meansthat this world is only in the image of the upper world, not identicalto it. For the upper world is spiritual, while this world is physicaland corporeal. It is only similar to th e upper w orld.

In other words, the difference between the upper and lowerworlds is nothing more than the fact that the lower world is physicaland corporeal, while the upper world is spiritual, pure, and clear [aswill be explained].

W O R L D SIt is written: "...and a hm ot (young women) witho ut number."15 O ursages have said: "Do not read it as ah m ot (young women), but as ol-amot world^)."'^ These [spiritual] worlds are without number, in-finite. For the finite is confined to a numb er, whereas the infinite isbeyond number.

Now, although the worlds are without limit and number, theyhave been divided into two categories-revealed worlds, and hiddenworlds that are not revealed. They are also divided into fou r distinctcategories, nam ed: Atzilut, Beriah, Yetzirah, Asiyah.

A T Z I L U TThe first of the four worlds is called Atzilut.

Although it is a world that is structured with chambers, theChariot," ten sefirot," lights and ve~sels,'~ntellect and emotions,

15. Song of Songs 6:8.16. Zohar III:7lb.17. MERKAVAH: Ezekiel (ch. 1) tells of his vi-sion of the Divine Chariot and Throne:

"I saw a storm-wind coming from thenorth, a great cloud and a blazing h e . . . Andfrom its midst [I saw] the image of four chayot(angelic creatures).. And the image of the fac-es was: a man, a lion on its right.. .and an oxon the left.. .and an eagle.. .And the com-olexion of the chavot-was like fie rv:oak he chayot r a n L d returned as a flashof lightning."I saw one ofan (angelic being) on the floor[of the firmament] at the side of each of the

chayot.. .Th e a ppearance of the ofdnim was likechrysolite.. .when the chayot moved, the of-anim moved beside them, an d when th e chayotraised themselves, the ofanim raised them-selves.. Above the firmament w hich is overtheir heads was the likeness of a throne, andu ~ o nhe likeness of the throne was a likenesswith the appearance of a man [as it were]upon it above...This was the appearance ofthe likeness of the glory of th e L-rd.. ."It is known that every physical creationmust have a celestial source, from which it re-ceives its life-force and existence. Its verv be-ing and physical characteristics are syn-onymous to their spiritual source, albeitphysical. All living creatures are derived fromthe spiritual angels that are found in the Di-


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TRANS LATION AND COM M ENTARY

aft ;I?;! 7 9~ q: 9 7 7 7 5'133 973 ~ ; r in?iv?v ni y DY !r7oapyqjy) l ;$an~? '9njy :ni?yB 9 ~ 3p7n1 i l ~~ ~ u y p g !: . 79un 158 n ip >! i i 2 7 ~ ~J ~ ~ > T. ,19:5a& x?p

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vine Chariot and consequently, the faces ofthe lion and the ox in the Divine Chariot arethe sources for all physical animals andbeasts. Moreover, the chayot which have thefaces of a lion and an ox are the aspect of ge-vurah, as it is written in Ezekiel l : 13 "burnin glike the appearance of torches," and the angelsknown as seraphim derive their name from"coals of fire." Thus, physical animals thatevolve from these angels are strong and pow-erful, and their flesh is red, the color of "anger"or "severity" (Likkutei Torah, B'hahlotcha31~- d ) .The two souls of every Jew, G-dly soul andthe animal soul, are also rooted in the Chariot.However, the G -dly soul's source is known as"Adam," man, as it is written (in addition to

Ezekiel ibid.) in Genesis (1:27), "And G-dcreated man in His image." (Likkutei Torah,Vuyikra 2b)The Chariot exists on every level of crea-tion. T he root of a physical lion, for example,is the lion of the Chariot. (See Mi Chamocha

5629,p. 35, English translation).18. Reality can be divided into four principalaspects: (1)Ein Sof-the Infinite On e; (2 )OhrEin Sof (Light of the Infinite One)-the Self-manifestation of G-d; (3) the finite world; and(4) the intermediary levels in the successive de-velopment of the creative process broughtabout by means of the tzimtzum (contractionsor reduction).Of the Ein SoJ noth ing can be postula ted,


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26 TH E FOUR WORLDS

the light of chochmahZ0 n the vessel of chochmah and the light ofchesed2' in the vessel of chesed-it is called Atzilut for two rea-sonsz2:

1) Atzilut connotes emanation an d separation. For Atzilut is notlike a new being that comes into existence through the creation ofsomething from nothing. Rather, it is only a revelation of the con-cealed.

As s ta ted in Se j r Ye t~ i rah ,~~ten sefirot without mah,2* like aflame tied to a There is a flame that exists within the coaland o ne that exists outside ir, the outer flame emanating from the in -ner flame. This is Atzilut: emanation and separation, i.e., it is notmore than a revelation of the concealed.

2) Atzilut [also] connotes nearness and proximity. This meansthat the emanation and separation of Atzilut remains close to theEmanator, blessed is He. In other words, although it is called an em-anation and a separation, this should not be understood as a full-fledged emanation and separation that the human mind imagines itto be. Rather, Atzilut is near its Emanator, blessed is He. For thisreason Atzilut is called "domain of the individ~al,"~~ince in Atzilut

except that He is Ein S$ Names or attributesapply only to manifestations, to those aspectsof Divinity which are revealed in, and to, Hiscreation. These Divine manifestations or at-tributes are dimm ed radiations from the Lightof the Ein Sof and they are called sefirot.(sefirot-plural form; sefrab-singular form ).The doctrine of the sefirot is first mentionedin Sefer Yetzirah, and is briefly referred to inthe Midrash (Barnidbar Rabba 14:12.) Th esefirot bridge, as it were, the Ohr Ein Sof withthe ultimately evolvine world. That is. in or-"der for finite creations to come about, theLight of the Ein Sofvested itself in th e sefrot.Only by its prior investment in the sefirot inall the intermediary stages brought about bytzimtzum could it be vested in a finite andphysical world.Th e s&ot are ten spheres or classes in thefollowing order; keter (crown); chochmah (wis-dom); binah (understanding); chesed (kind-

ness; grace; benevolence); gevurah (might;power; prevalence); tijret (beauty), neturch(endurance; victory); hod (splendor; majesty);yesod (foundation); malchut (sovereignty;kingship). In some schemes keter is omittedfrom the order of the ten sefrot, and theseschemes take chochmah as the first of the tenand insert &'at (knowledge) as a sefirah afterbinah.19. Th e sefirot are conce ived as "lights and ves-sels." The Divine Light is vested in the vessels,in which it takes on even greater definitionand limitation.20. Chochmah, in the process of creation, maybe loosely defined as a seminal, highly con-densed revelation of G-dly Light on its highestlevel of immanence that is the life force of allof creation.


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TRANSLATION AN D COMMENTARY

9773 nn?n;i 1 t ~niv? ynia ,0371 niitx ,nh9$p

21 . Chesed, the third trait, is the attribute ordisposition that underlies the creation, tobring about recipients for the Divine be-nevolence, as in (Psalms 89:3), "The worldwas built by chesed." Because it is intrinsic tothe nature of the benevolent to be benevolent,C-d brought the world and all the creaturesinto being. Creation, therefore, is an act ofchesed, and it is from this attribute that the Di-vine life-force that animates all creation, issuesforth.

numerous commentaries since it was first pub-lished in Mantua, 1562.24. "Withou t 'what"' in Hebrew is "b'fimah,"which literally means b'li mahut, 'without self-awareness.' B efore the ten sefirot are actualizedinto sefirot, they exist within the Essence ofOhr Ein Sof: Regarding this stage, Sefer Et-zirah describes the ten s4rot as "without'what,'" i.e., without any self-awareness orsubstance.

22. In other words, although it seems to have 25. 1:7.all the trappings of an independent reality, it isin truth "Atzilut," which connotes a reality 26. Or "private domain." The other worldsthat is subsumed in the Divine, as is presently are considered "a public domain," or "domainexplained. of many," where the exclusivity of G-d's ex-istence is not apparent and there appear to be23. S e f r Yetziah is one of the oldest written many independent entities outside of G-d. Seesources of Kabbalah, and is attributed to the Likkutei Torah, Barnidbar 16a.Patriarch Abraham. It has been the subject of


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THE FOUR WORLDS

"He and His life-giving emanations are one and He and His causa-tionsZ7 re one."28

BERIAHTh e world of Beriah is the second of the four worlds. It is called Be-riah [creation] because it is the first entity to exist after Atzilut andbecause it is a metziut.'')

Although it is a spiritual world and a "hidden world," and fur-thermore, the light of Atzilut radiates there, especially the light of bi-nah of Atzilut-whereas in Atz ilut itself, the light of chochmah of At-zilut radiates, which is why the world of Beriah is called "the worldof comprehension"30-nevertheless, it is called the world of creationfor two reasons:

1)One difference between the world of Beriah and the world ofAtzilut-although there are many aspects in which they are differ-ent-is that the world of Atzilut is called "the imperceptible noth-ingness [ayin]," whereas the world of Beriah is called "the perceptiblebeing (rcsh]." This is because Beriah is a metziut, and a metziut iscalled beriah [creation].

As Ramban write^,^' "In the Holy Tongue, we do not have anexpression for the production of being from nothingness besides forbara."

In other words, the difference between Beriah and Atzilut isthat although all of the elements of Atzilut--chambers, ten sefrot,lights and vessels, etc.-exist in the world of Beriah as well, nev-ertheless, in Atzilut they exist merely as the revelation of the con-cealed, not a new entity. The world of Beriah, by contrast, is beingfrom nothingness.And since it is a metziut, even if it is an extremely etherealmetzillt-as Ramban writes, "an ethereal elem ent that possessesno tangibility"-and its metziut consists only of its capacity to at-

27. Lit. "organs." Rabbi Schneur Zalman ex- of the lights are not Divinity, bu t created be-plains in his IgmetHakoderh, epistle 20, that ings.this quote from Eitz Chaim refers to the lightsand vessels of the world of Atzilut, which are 28 . Eitz Chaim,Shaar 47 , ch. 12, et al.both Divinity. This contrasts with the lowerworlds, where the vessels and even some aspect 29. Literally, "an existent being." We have left


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.ninjiu ny71g-r 9 1 ~ 3 @iu uin ny-pg P ? ~ Y'?ng n41lvx7~ nixy?p i n ?')>;~1 pi^ UN?J),niu9qp niyh). ,ni99$~3

it untranslated, since its definition is the sub- compared to the initial flash of insight thatject of this le tter. precedes comprehension.30. AtziLut, on the other hand, where the light 3 1. Commentary to the Torah, beginning Be-of chochmah is dominant, would not be char- reishit.acterized by comprehension, since chochmah is


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30 TH E FOUR WORLDS

tain form, nevertheless, it is a metziut, and is therefore called Be-riah.

2) The name beriuh applies to something that is revealed. As inthe statement: "If a thorn was lodged in its esophagus, we do notsuspect that it may have protruded outside [it9307in h e b r e ~ ] . " ~ ~Similarly, chutz [outside] is translated by Targum as bar^.^^ I.e.,when a thing is an apparent metziut that is recognizable from theoutside, it is called Beriah.

YETZIRAHThe world of Yetzirah is the third of the four worlds. And althoughit contains all the elements contained in the worlds of Atzilut andBeriah, however, the metziut of the world of Yetzirah is stronge r thanthat of the world of Beriah.

For the metziut of the world of Beriah consists of the fact that itis a production of being from nothingness; but its entire metziut isits capacity to acquire form. But it is not yet a full-fledged metziut. Itis noth ing more than the first "substance."

The world of Yetzirah, however, is a formed metziut that pos-sesses a complete form. It is called Yetzirah for two reasons: I ) It is afull-fledged metziut, 2) it is formed with a particular form.

ASIYAHThe world of Asiyah is the fourth of the four worlds. And althoughthis world too contains all the elements that are contained in Yet-zirah, Beriah, and Atzilut, nevertheless, it is the lowest of all worlds.It is therefore called asiyah, which conno tes the lowest capacity: deed[or actuality].

DIFFERENCESThe point of all that we have said and explained regarding the natureof the four worlds, Atzilut Beriah Yetzirah Asiyah, is that the struc-ture of all that exists with in the worlds-chambers, ten sefirot, theChario t, time and space-is identical from one world to the next.The difference is in the essence of their na ture.

32. Chulin 43b; Aruch, Erech Bar (sources through to the outer side of the esophagus, thefrom the original). If the thorn pierces animal is rendered a tereifh. In any case, we


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T RANSL AT ION A N D C O M M E N T A R Y

see that the word for creation, bara, is also 33. See Genesis 6:14.used in the context of coming out.


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32 TH E FOUR WORLDSThe essential nature of Atzilut-which is revelation of the con-

cealed, like one who kindles one lamp from the flame of an-otheP4-is not the same as that of Beriah, which is being from noth-ingness and an ethereal, intangible element.

Beriah in turn is not the same as the essential nature of Yetzirah,where a finite form exists. Nevertheless, in Yetzirah, form is moredominant than spiritual matter and it is therefore not the same as theessential nature of Asiyah [where matter dominates form] .

O ne who concentrates and exerts his mind to delve deeply intothis ma tter will see that each world moves closer to spatial existence,which is characterized by six dimensions. And although even theworld of Asiyah is absolutely spiritual-as will be explained, pleaseG-d-this does not mean that it is not in the realm35 ...of Atzilut,but rather , it is within the realm of the lower world, which is a beingand a metziut n its own perception.

P E R C E IV I N G T H E D I V I N EOne of the reasons G-d created the world is, as explained in EitzChaim,36 o that the creatures would recognize His greatnes?' andso that they could merit to be "a chariot"38 for H im. It is ex-plained in Chasidic literature, that G-d emanated the world of At-zilut so that the creatures would possess wisdom and perception.For without Atzilut, the creatures would not be capable of under-standing G-d. By emanating the world of Atzilut, G-d implantedwithin the nature of the creatures the ability to apprehend Divin-ity."

T E N H I D D E N SEFIROTNow, although the world of Atzilut is like a revelation of the con-- - - -

34. The natu re of Atzilu t is one of revelation as powerful as the level above it; it is merely aof wha t is higher than Atzilu t. It is not the revelation of what is above it, which is con -creation of some thing else, i.e., new levels. It is cealed. Beriah, Yea irah and Asiyah however,similar to a flame that was kindled from an- are not like one who kindles one lamp fromother flame. The first flame does not lose any the flame of another, since they are "creations"light to kindle the new flame. It is written of a new being.( E m b e r s 11:25), "He caused the spirit that 35. The meaning of this sentence is unclear.had been imparted on [Moses] to emanate and The Rebbe writes on thh phnu, .mising aHe bestowed it on the seventy elders." The few words.,,spirit did not become contracted; rather, as itwas on Moses so it was on the elders. Atzilut is 36. Shaar HaKelalim, beg. Eitz Chaim is a


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34 TH E FOUR WORLDSceded, this does not mean that the [inner] flame itself emerges fromthe coal and is seen outside it. For the inner flame remains inside thecoal as before; it serves merely as a source for the flame that emergesoutside the coal.

Th e equivalent to this among the sefrot: the inner flame can becompared to the ten sef3rot that are "hidden in their E m a n a t ~ r , " ~ ~while the outer flame can be compared to the ten sefio t of Atzilut.

Now, although the ten sef3rot of Atzilut emanate from the tensejirot hidden in their Emanator, blessed is He, nevertheless, thisdoes not mean that the ten hidden sefrot leave their place in theEmanator, blessed is He, and become the ten sefirot of Atzilut.

Rather, the ten hidden sejirot remain hidden; and it is fromthem that that the ten sefrot of Atzilut emanate.

F LA M E T O F LA M EThis will explain the metaphor of kindling one lamp from the flameof another. When one kindles a lamp from an existing flame, theemanation that takes place from the existing flame to the new oneinvolves the fire and light of the lam p, i.e., the spiritual aspect of thelamp, not its body and materiality.

For instance, when one kindles a lamp filled with coarse andsimple fat from a lamp filled with olive oil, the kindling does not im-part any blemish to the olive oil. And although the fire emanatesfrom the olive oil lamp, nevertheless, its kindling is achieved bymeans of a lamp of fat, which is coarse and unrefined in comparisonto the refined substance of olive oil.

O R I GI N A L T H O U G H T SSimilarly in the realm of intellect: An idea that comes to a personmust have a source. Before the idea is conceived, it does not existwithin the person, as it is written: "Wisdom emerges from noth-ingne~s ."~'his in fact is the difference between chochmah, which isinvention, and binah, which is understanding. In binah, the idea

this ability into their nature tha t they have this "full f ledged sefiot, they exist within theircapacity. Emanator, Ohr Ein Sof; and are totally unitedwith their Emanator. In addition, they are not40. Before the ten s&rot are actualized into in a state of revelation as the actual sefrot sub-


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r RANSL AT ION AN D COMMENTARY

sequently are. In Kabbalah these fo rmer s@ot 41. Jo b 28:12. In its literal meaning the verse isare called Eser Sefirot Hagnuzo t (the hid den read as a question, "From where can wisdom beten st$rot). See Sefer Ham aam ari m 5668, p. found? ..." The word rne'ayin, however, can be197. translated asftom whereaswell asftom nothingness.


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36 TH E FOUR WORLDSexists even before it is understood and grasped. In chochmah, how-ever, the idea does no t exist until it is conceived.

This is one of the reasons that a new insight emerges throughmental exertion. Insights will not come to a person by themselves.This requires intense exertion. And the more a person exerts hismind and extends his intellect the greater will his insight and wis-dom grow. The reason for this is that the insight emerges from non-existence to existence and therefore requires exertion.

R O C K F IR EThe metaphor for this is the extraction of fire from a flint stone.This occurs through striking the rock with force. In contrast, kin-dling a flame from another flame entails no more than a touch. Thisis because the flame of a candle is openly in existence. So to lightfrom one existence to another requires no more than a touch. Butthe flame of a flint stone possesses only a "hidden existence" [i.e., apotential for fire,] and therefore requires a forceful strike to bring itfrom non-existence to existence.

This is the meaning of Wisdom emerges porn nothingness: Al-though the emergence of the insight stems from the source of wis-d ~ m , ~ ~he m anner in which it is revealed can be compared to find-ing a lost object4j: The place in which a lost objec t is found isobviously not its true and original place. Rather, the object musthave come from another place. Its original place, however, is notknown, since the metziut of the object emerges from non-existence.&

N O N E X I S T E N T E X I S T E N C ESo although the kernel of the concept does [eventually] attain the stat-us of the metziut of an intellectual objec t, however, its metziut is notfdl-fledged. Thu s when the kernel emerges, it flashes then disappears.It is like a flash of lightn ing in a storm that flashes for an instant thenvanishes. For although it is a metziut, its metziut consists of the factthat it is not non-metziut. But it is not a full-fledged metziut.

42 . Not from "nothingness." 44. By contrast, when one plants a seed andlater reaps its fruit, one would not call this a43. The literal translation of timatze-what "find," since its source is obvious and appar-we have translated as emerge+-is fbund, i.e., ent.wisdom isfound5om nothingness.


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TRANSLATION AN D COMMENTARY

vy ? Y x m v 1 Liv pjn ~1 13 p w u j n 8 y i ; m n!? ? v p ; ~ ),7773 ; r y v 2 , . Y : ~ Yx m y3p 72 n p 7 q , x q y n > ~upa, x ~ 1 raw Y ; ?Y x?n 1Livpjnq ,?up idut n u v i qn?KvY?JQ?v ?? $ n ? K v w ? U?n V U ~ 877337 Us3 aypa?u rn ai&q n2;l 1 ~ v p ~ mluJ ??u , ' ~ ? ? r l ~ i l y 9 u g 7 n ~ x v s &x? urn 127 , n ? x 9 n ?u n?x9Yp r i9n UP , ??J~Y ]n?x9pp?,.Kg17 8833 -7 l ?Y3 9 3 ~ 3 n v q ? n i v g PY , u ~ p n ~ l u g nngnn i. T - : ? ; r ~ ?.3 qa v3 g x $$I$ ,.;1930;1 7 7 3 ~ ) ~? ~ 1 31~???n71. n j ? w g g )7 : ~ ~ i p n iytL/ P Y P ~ ? nu3sp 77'1. ?Y NS;I n y ? ? n ; l l.~ i p ~ i l v;?3 J ~ 7 ~ ,nu'sp H Y ~ D ~ ~ 9 ~n?x9sn .n?g1x27 7ni3 I W ~u1 , V J ~ Y ~ ~ i p n x3 n x u n ! ~: : .' 8 n g fun ??u ; m u ' ~ i p l ) n u ~ w j q ,n g ; j 1x3 n xu n!

. n ? u 9 s ~ gu n?u9 sp i?p n u3 v ,nut7 IW'DU: .


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38 TH E FOUR WORLDS

Deeper still: The metziut of chochmah consists of the fact that itis not non-metziut. It is not a full-fledged metziut, i.e., it is yet farfrom metziut. However, it is still farther from non-metziut than it isfrom metziut. For although it has not yet entered the realm of met-ziut, it has left the realm of non-metziut.

The proof for this is that the example of the essence of theconcept does not give us an understanding of non-metziut. In otherwords, it is not a metaphor for non-metziut. The metaphor fornon-metziut is the "faculty of intellect," which is the source for in-tellect but is not actual intellect.45The essence of a concept, how-ever, is not a metaphor for non-metziut. It is a metaphor for anemergence of metziut that has not yet developed into full-fledgedmetziut.

A T Z I L U TThis is also a metaphor for the metziut of Atzilut. Although it is onlya revelation of what was hidden-and is compared to a flame litfrom another-nevertheless, it is no longer the non-metz iut fromwhich it emerges. It is like the revealed flame that emerges from con-cealment, which is clearly extracted through striking, not touching.This indicates that the flame derives from non-metziut in compari-son to the revealed flame. For the ten sefirot of Atzilut are the sourcefor the worlds, which do possess metziut.

However, the metziut of Atzilut is not true metziut, but ratherthe absence of non-metziut. I n its transition from non-me tziut it be-comes a source for metziut, but it itself does not possess true met-ziut. Hence the metziut of Atzilut is called reshimah, a mark ornote:

A T Z I L U T = R E S H I M A HThis can be compared to the general note used in intellectual con-templation by one who delves into intellectual matters. Before he be-

45. Koach hamaski1 is the source of intellect have thought it to be, given that its name hasfrom which actual thought and conceptual- the con notatio n of intellect. Moreover, the factization derives. Since it is only the "power of in- that it is the source of intellect is only the ex-tellect" and not actual intellect, it is considered ternal aspect of koach hamaskil, whereas its in-non-metziut, i.e., a "non" of what we might ner dimension has no connection t o ideas.


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np??;? ?v n~?u9y ) !337: ni9j DY , l y ~ q niuj. P@Uu9ynyqn?,n?u9pn 9 ~ 1n ? u 9 y ~+ nyu? fin p-j u?~nv ji ' pin?. urn a! +!J 5% ,nr&y?;lg pin7 yiu umv+L/>$? . ni95 ~ y ? n?u9y@~gp?n97 ingo n?u3$n ~ 9 n

:xy: n rx 7 p N+ 5 ~ 3 ~)?U NZ)n?u9yP

T he koach hamaski1 differs from actual soul and is indivisible from the other powersthoug ht in tw o ways: a) it is not the process of of the soul. In technical kabbalistic terms, thethinking, but rather the power of an in- koach hamaskil is called "chochmah stirnab"telligent soul to think; b ) it remains part of the (Maamarim5668p. 34-5).


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40 T H E FOUR WORLDS

gins to con template a given subject or idea, he makes a general notefor himself that directs and defines his contemplation of the givensubject. This is similar to the n ote m ade by an architect before he be-gins to build a structure.

Now, although the intellectual makes a general note definingand directing his contemplation, nevertheless, his note is differentfrom tha t of the architect. In the case of the architect, he will merelyactualize what had previously been in a state of potential. The ideaitself will be followed exactly. Th e n ote o f the intellectual, by c on-trast, is not followed exactly; his contemplation dictates the contentof his though ts, as is evident.

Yet although the original note may not be followed exactly, nev-ertheless, the very fact that he makes a note that defines the qualityand directio n of the contemplation-even if the note will be nul-lified-gives shape to the idea and makes it a struc tured idea that isclose to metziut.For am ong intellectual ideas, some are extremely lofty and won-drous. Like the ideas of an incisive genius, which are innovationsthat contain immense profundity and sharpness. But these ideas arefar from metziut, since he does not have any note o n the subject. Heis merely revealing the flow of his wisdom. And although they areprofound thoughts, they are far from metziut. Henc e, a single idea ofhis can contain two opposite strains. But when he makes a note,even if the idea will contradict the note, his thoughts will be closer tometziut.

Similarly, the m etziut of Atzilut is only a note, b ut not a metziutat all. O n the o ther hand, it is not non-metziut. And since it is a"note," it is a source for the worlds.

BE RIAH = E N G R A V I N GBut the world of Beriah, although it is the first instance ofyesh["being"], which consists only of an ethereal element that can re-ceive shape, nevertheless, it is a metziut. The world of Beriah isnot just the absence of non-metziut, nor is it a mere note likethe world of Atzilut. Beriah is a metziut, albeit one that is anethereal element, which nevertheless has the capacity to receiveshape.


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42 TH E FOUR W ORLDS

Therefore, the world of Beriah is called "an engraving." En-graving is the opposite of a note. Unlike an engraving, a note is anunsubstantial thing that can be changed.

O n the o ther han d, there is an advantage to an engraving in thatit is a part of th e substance in which it is engraved. It is not an addedsubstance. Therefore, what is being revealed is the [engraved] objectitself. Th us letters that are engraved in a fine stone, although they areletters,46 ctually reveal the stone. Not so in the case of letters of inkwritten on parchment, where the revelation takes place through theletters that cover the parchement. But in the case of an engraving,even the revelation consists of the stone itself.

This is a metaphor for the metziut of the world of Beriah. Al-though it is the firstyesh that can receive shape, nevertheless, it is nota true yesh and metziut. It is the first "substance," whose revelationconsists of the revelation of the thing itself. And although it is nolonger the same metziut as in Atzilut, neither is it a revealed metziut.Rather, its metziut consists of the fact that it has the capacity to beformed.

YETZIRAH = CARVINGThe world of Yetzirah, however, is called "carving," which is a de-fined form that does not change. It does no t merely have the capacityfor change; rather the metziut has already come into a form that is"carved" in a certain way, i.e., a limited way.

ASIYAHThe world of Asiyah, as its name suggests, is an absolute metziut.Whereas in the world of Yetzirah the primary thing is form, inAsiyah the primary thing is metziut.

So the idea of these four worlds-Atzilut, Beriah, Yetzirah,Asiyah-is that each world represen ts an increase and coarsening inthe nature of metziut. In th e world of Atzilut, the nature of metziut isthat it is no longer non-metziut; in the world of Beriah, the natu re ofmetziut is that it has the capacity to attain form; in the world of Yet-zirah, the nature of metziut is that it attains form; and in the worldof Asiyah, the nature of memiut is that it enters [actual] metziut.- -

46. An d therefore distinct from the stone.


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TRANSLATION A ND COMMENTARY

uqn np9png? ,aq'pp u??] au.13. ~ ? i u ~ ?37no n i 3 ~ ~ 7 7. 7@uv ,3p '177 u?n ac3vl ,a?yv?q 7 ~ ~ 3raq'343 13 l'&V'1?7 739x1 T;J~ ~ $ 9 2. umv i)g9ppa a?qn id: '778, n j a n ~ yyilgi an v+/g nag 1371 a y p j >y ?pi33PY ;? 3it3 1 x 3 ~'n~'1ry9pspng nioniu ~79337. .ne ,ahng. ~ y y q g i n HI^ 9qb'm 1 ) ;$ n i ~ i u q i yvb'/g &J ,?2pg 3y i -73 ~~35n3gian iu3 13 1 ~ u v823 nq9pi2 3u ,nyr~ $ ~ 9 p ) ~ 3iviu 91; 39 u1n

.PyyJ. US3 ' S l b $ ~ P3,iniq PY? ,;1u973;1 ayiu? n?u9ypg3 az)? uy'l*lg!r 3 r t h m i~?J iqEt7r& nu $p$ Ipma 1iaimi rrilibw ~b3p3v1 i v u 1 ~ gin p l 13581 ,wrl)@ n?u9yn? l)n k n iniu' i 3 ' ~ ip ? ia31 ,n?~&. ~ y ~ q vi ump1 ,3,& nrlu'yn n~ >? 'nu-. n?1)yyu?v. nsu9ya.a?n 33p7 pqn u9aw


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44 TH E FOUR WORLDS

Nevertheless, just as the loftiest of the four worlds, the world ofAtzilut, is a "world," i.e., defined by the definitions of a "world," so,too, the lowest of these worlds, the world of Asiyah, is also a spiritualstate and does not possess any physicality of the metziut of the phys-ical

D I R E C T A N D I N D I R E C T P E R C E P T I O NNow, if even the fourth world, which is called Asiyah, is also spir-itual, what is the difference between its spirituality and that of thethird world, th e world of Yetzirah? And what is the difference be-tween the w orld of Yetzirah and the world of Beriah? And since At-zilus is also a world, how much loftier is it than the world of Beriah?In other words, if they are all spiritual, what differentiates them ?

The physical and the spirit are opposites. Therefore, human in-tellect, which resides in the physical brain, cannot grasp a matter ofthe spirit in a direct but only in an indirect way.48

Direct perception and indirect perception are two methods ofunderstand ing and com prehension . At times one grasps a matter in adirect way and at times in an indirect way.

Direct perception is used with matters that are of the physicalrealm and whose verification is empirical, in actuality. Indirect per-ception is used with matters that are not of the physical and whoseverification is theoretical, not actual.

D E F I N I T I O N ST he realm of the spirit possesses space and time, as does the physicalrealm. However, the definition [of space and time] differs betweenthem. T he definition of spiritual time and space is not at all like thatof physical time a nd space.

A physical place is defined by spatial definition. It is character-ized as having six dimensions. All philosophers agree that beyond thenin th sphere?' which is of this physical world, th ere is neither spacenor em ptiness, but only spiritual time and space.

O ur min ds, human intellect-which resides in a physical brain,

47. In other words, the four worlds exist be- nothingness and the lowest world is not yettween utter nothingness and physical reality. physical reality.Thus the highest world is no longer utter


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48. Literally, "positivenand "negative." fers to "Shamayirn"-the heaven s, as Gal-galim-spheres. For the definition of the49. Rzmbam, Hikhot Yesodei Hatorah 3:1 re- ninth sphere, see Rambam ibid, laws 6-7.


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46 T HE FOUR WORLDS

albeit the most refined of physical substances-cannot grasp themeaning of "beyond time and space." O ur perception operates with-in time and space. What is beyond time and space, we cannot grasp.

I N D I R E C T P E R C E P T I O NNow , even though spiritual time and space are beyond our ken, nev-ertheless, we know perceptibly that the definition of a place is notlimited to that which is defined by a six-dimensional space. Therecan be space that is not defined by the description of space that weperceive. The same is true of time; its definition is not limited towha t we perceive it to be.

We all as one know that we possess a soul and that its facultiesare active through the parts of the body in various functions: delight,will, wisdom, understanding, comprehension, love, fear, pride,thought, m editation, speech and deed .

Although they are spiritual entities, divorced from physicality,the faculties of the soul are nevertheless perceptible. Their expressionthrough delight, will, intellect, emotions, thought, speech and deed,not only attests to their existence but also gives us an idea of whatthey are and how they differ one from another.

Intellect, in all of its elements-creativity, understanding, prob-ing-gives us a conception of its nature and its distinc tion fromwill and delight, as well as [its distinction] from emotions anddeed.

Jus t as it is with intellect-that its func tion verifies its natureand existence and portrays the image of its design-so it is with allof the soul's faculties. These, however, are divided into three generalcategories: transcendent faculties, internal faculties-some of whichare composed [i.e., the intellect], others animated [i.e., the emo-tions]-and facilitative fa ~u lti es .~ "

T H E T H R E E F A C U L T IE SThe transcendent faculties are those that are not confined to par-ticular parts of the human body. These are delight and will, whichreside and are active in all parts and faculties of the body equally.

T he internal faculties are those that are confined to certain parts50. Literally, "faculties that serve."


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n iyq~ l~rn; urn htmq , ~ ~ r n n j3p)ngnr .a32 ~ 3 W nT :.~stti?lnn. ~ ; l !

~;l!.?a53: fl jg!~ 'wra7 77 ~ ; l !~'mwn;! nin>;l!nrnnp? ,Y+YT;YB P?? 19s~i l m Y G 7 113.(VT;! ?wnn~ ' ~ n v q;! a?;! ~ ' n l w nnin3 ~ ~ i y t 7PU ,nrtti$7n;ll. .,;l!7Sp w i n PV ,P$ tti>?nn;l n>$ iniu ni;R? T?n i ~ & u 53vg i u i Y 5 irnn3v nwiul..itv?dg 5u ttira)g ni~ntti;!?. ,~? lg r ~ P Y P ~ J I I Pns 3 n i ~ u n n. nin>g nibr~s u ,nay?5? 5 v inru.yr, nrnn wVi9 r3y 1i5y ,IQTU ~97gs;l,nin>a 5tv ~ @ ; m rna aYpTi9 r ~ y 3 u ~ i'j D Y ~n>rluv. lnupr , P ~ Y T ~ ~35 ,ninig 5lp qru9y! krno 5?uP ; ~ W1ni5 n m 3. . . 973 ,nin>g 5tti ti~ruSyt,lrnn P T Y ? ~ ~3391J & I P 9 7 ~ 9 ~: nin'3a P i '3 ,D'??~;D.+ma: 9n733 gin il9s 5?1rsg 93 ,PQSN ~ 9 ~ 7 ~ 9n l i n 93 Y T T ~ru9yg3mnnq urn n ~ 2yrynran w ~ rT :nhpg nru9ugv ~ q i 59 x q . bnirn: u r n v n n i g nmu9q5,nru9yg;lnr$; ,?ra+3 3 n?;!l-. lnn& Stti inrm r ~ g~ 5 g2: 3173ra?g 95 ,333: n y w g n k 5~urn nru9?$@grnnw ?nun? , t ? ~ ~ :?;!:tv. . l w ? ~. $u,97733urn nrnpg nruSy0 2 n;! 97ra~nimwp ~ ~ s l r a: PJ niwg 5; n~;! ,p 5y Y W U.nin> n;rm ;IT 5; mu! ,97ra$ Pipqr lnt? ni97'11~n t D Y n n g i n 95.372 iv~tti?m!D7u2r .. . ~ 9 7 1 j 4~ 9 7 ~ ~ 1 i. 9 3 p r ~n~ r ipa3: a713:rng ,a7qr1wnrnn P;!nix752 tti5p 71 uSI iTn ~ 9 7 7 ? r n P;IV D?;~IT n y '5; PH 95 ,09n,rgnr ~9~919 9 ~ 9 ~ t 3nipl3;rn~ 52: ,injnn t n u ~ 9 p i $ n P7n,typr wa33s oq9ppgj

.PS3?77 P;! ;I?;!I P ~ ~ ~ V X1337 r3nfu1. P ~ ~ S Y;! nin>gw ni9;r PY 3271mnn n9yivqr n137p i3y1 nin>g nv ' Q ~ ~ ) / Aq n! ~ ? j


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50 TH E FOUR WORLDS

stand them intellectually, we sense them. We perceptibly sense thedistinction between the definition of physical space and spiritualspace.

P H I L O S P H Y V S. C H A S I D U SAfter this introduction , you should study the explanation of the mat-ter in the first two chapters of the explanation on the verse Sos Asis inLikutei Torah,parshat Nitzavim.

I hope that with G-d's help you will understand the matter well.For there is a covenant sealed for chasidim and their descendantsthat when they study a concept of Chasidus, they sense the concept.For in their blood flows the lachluchis5'-transmitted by inheritancefrom parents to their children-which places them on the path oftruth.

In the summer of 5668, my father was in Marienbad. One ofthe elders of the "Enlightenment" was staying there as well and hecame to visit my father. He asked my father about some profoundsubject and my father replied with an explanation according tochassidic doctrine.

The elder was pleased with the answer and explanation and hesaid, "This is Chasidus?! It seems like a deep ph ilosophical concept.What, then, is the difference between the logic of philosophy andthat of Chasidus?"

My father replied: "My brother, Rabbi Zalman Aaron, oncegave the following answer to that question. 'When a person studiesphilosophy, he ultimately sheds his tallis kattan 52 and hat. And whena person studies Chasidus, he ultimately puts on a garte153 nd a yar-m ~ lk e . '~ *"This is the truth. Everything depends on the introduction andpreparation for study. Philosophy is generally studied in a spirit ofcynicism born of a desire to cast off the yoke of heaven. But

5 1 . Literally "moisture," referring to an in- to the prayer shawl.tuitive sense and a warm regard for Chasidus. 53. A black belt worn by Chasidim during52. Literally, "small shawl," a four-cornered prayer.fringed garment with a hole in the middle (asopposed to tallitgadol, "large shaw l," referring 54. Skullcap.


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TRA N SLA TIO N A N D CO MMEN TA RY

PN '3 n9??v ;I!?? l ? 3 9 j 3 ~. 3T 7'87 ?1"31. ,P??U9YQ,733. 1'2 v7g;l3. ,a ia?n~u1~ 9 v 9 3 1 n~n!uvnn ,nwnnT : -

.'Jan ip?? nwa Pip??

'1y '~i'lu] yfl?n&gn v t p.. _ t i13 t in n ' , j n w ~ nip?UXJ ~ 2 i Y ~ni v i ip ) p9?y T?T [93y 7 i nn v l , ~ U ~ J Y I Y U Q ~. ?~'?JY 12: in?? 09ni,o ' T J J ~. innv~:Ti- t i n nv +2', u71 , P ~ ' ~ W & J?!n tag n7u??P ~ J ~ Yt n g j ? n2 y t~ ?witqg 1 l j 1 p t rg7 j v in y g n r y l?7773. . 73033. . p'g l;! ~ " in u g vf rp. . t i >? ?n;p] ,P'J?"~J

.n?t9gn;rnlin

'3 - p;llj v i n u g 3 9 t i n YPiu - ~ ~ 0 - p ~9 7 x ; n: - :7 ~ ~ ?in?? ~ 9 ~ 3 ~ 9 3t?n*;l n q 5 1 nn7?;113 3 ~ 3 ~33np'l?? n?y71pqn~ oy ni? 5~ 7 . . 3y 337 ,n;pr~


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52 TH E FOUR WORLDS

Chasidus is studied in a spirit of warmth born of belief and ac-ceptance of the yoke of Heaven and an awe of Heaven.

"This," my father concluded, "is the fruit of the devotion of theearly chasidim to Chasidus. They bequeathed to their children andtheir children's children some spiritual kzchluchis so that a chasidicconcept sticks to them. A chassidic axiom is absorbed well by themand places them on the path of truth."

And with regards to the journey tha t you mention in your letter:If you can arrange your present business in a secure manner-alongwith the expenses of th e journey a nd the tim e [it will require]-until,with G-d's help, you will get organized in a proper manner, it wouldbe most appropriate. May G -d help you with whatever you need, ma-terially and spiritually.

He who seeks your welfare and blesses you,[signature]


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TR ANSLATION AND C OM M ENTAR Y

n?n9nn3 T nyni5 n?t90n;! nlin tin?? a9&?tti>?5iu.i:~tpw 1. n)?p! iFau7n??u? uS;! - i ) " ; ! ~ ; ! iMingu ti71 ns:t) - n ~ ~ l,n?t90n;! n l i n 5 3 D ~ Q T ; ~ ~ y ~ g ~ ; !l t r w3g. n?n9p73;!nynj i? 3~98~;lmu. D ; ~ ~ I ,. ~; lm)59n;;! i v g.U ? U ~~ ~ n ? t ~ g p,D?? ~ 7 7 1 ? t7pnGrv ' lqy: iw g 9qnn.nex;!.. 5~ ~ l m p ~ ?=iU 935 D ~ Y H: . . $gpnni?l? ip%?3 . . . D& 53l77?2? 377nk33 3PSt)33 7 3 7 3t y 1~.!;111. ny9o3;! niu$i;ll n?o? lgiu2. 733. ttig. ipqyli>; 333 ,i5 YU?;! i n ?. mnp: y ~ g : n ~ t w ? w ~..n?*1!?i1 n?*ntvx;l. i? yvq@;113 ;lfll~y:7sn:: DV 7m;r

.i3lan>T : in iW ttili'l;!


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HEBREWNOTES


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HEBREW NOTES

.12669 nyXun .On] ni i9>tnn npnn npnp~"I i i u ~nfls nnn wo x~ ' r i ixwnp*imaWMo*?w i n f x g> n m.n(ftn~fx ~ n qi.r9Oniny*pn ,n i> 'ia ym3u nin?iy,I~IYEI? ,n i~p;1~inbz ,uta*?w i w f x 3 9 ?w 13 tnpff niip8;r.mn?39pw :nvx;uf unwf n'13inn l>n?

.?*y?f> w2Nix~ " y m n ni?>9nvyns n?!u>? :3-iu uwvni?3ln ,x. is ~ i y11y31 :In 79Yn :N X . . . uimil .3,n139n ;it# n w n 7 1 1 ~U uiilw A T I'U .X.Ton :nId?w illon .fvy nnxnnw l93w inx3 PX DX 31ii>n YP n37 ~ i i l ninnunni .;I,n~?*>w:I nwi~winw xnfn? PX :unXi??i .yNx ? y i ~ niiani 9.193

. ? y i ~ > iwnin nlnnxnn xin >fli*>i??~n ,131 an nninnunn,yMx l'liu>? :nlgnil ?w ininn ij13il- innil niuirnw .i


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OVERVIEW


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OVERVIEWOF THE FOUR WORLDS

By Rabbi J. Immanuel Schochet

1. THE CONCEPT OF "WORLDS"Tzimtzum, the process of a progressive dimming, occultation andcondensation of the light of the Ein Sof; brough t abou t num erouslevels, one lower than the other. These numerous levels are dividedinto five comprehensive categories, referred to as the Five Realms orWorlds. The numerous other levels are the myriads of gradationsinto w hich these five worlds subdivide, each of which is a microcosmon its own.

Essentially these Worlds are Div ine "Garm ents" in which the OrEin Sof conceals and clo thes Itself, thereby animating and lendingthem existence.' But just as tzimtzum and the S@rot are allegoricalconcepts that assume substantive reality only in relation to man andcreation, i.e., from the creature's perspective (looking "from belowupwards") but are non-real in essence, i.e., relative to G-d (looking"from above downward^"),^ so it is with these Worlds.

When we speak of different Worlds or Realms, any difference isdue to the recipients, and that in two respects: firstly, because the"higher" worlds are those which receive a radiance infinitely greaterthan the "lower" ones, and secondly, in that the "higher" ones re-ceive this radiance without as many garments and screens as the low-er ones."

T o be sure, the light of the E in Sof fills all worlds alike and th ereis no place void of Him .4 The core an d essence of the blessed Ein Sofis identical in the higher and lower worlds, and as He is to be foundin the higher worlds so H e is to be found in the very lowest.

1. Tanya,ch. 43. 3. Tanya, ch. 40 . Cf. Iggeret Hakoderh,sect. 25.2. See Mystical Concepts in Chassidism,ch. 11, and note 18 a.l., and ch. 111, sec- 4. Ibid, Cf. Mystical Concepts in Cbassid-tion 1. ism, chapter 11, notes 16-17.


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TH E FOUR WORLDS

Th e difference between them is with regard to the stream of vi-tality from the Ein Sof in terms of "revelation out of concealment,"For the higher worlds receive in a more revealed form than do thelower ones, and all creatures therein receive each according to its ca-pacity and nature, T he lower worlds, even the spiritual ones, do notreceive the light in such a revealed form but only by means of nu-merous concealing "garments" which hide and screen the DivineLight so that ultimate ly--on the lowest level, in the physical world -"No light or vitality whatever is visibly revealed, but only corporealand physical things that appear lifele ~s." ~et they, too, contain lightand vitality from the Ein So$ which lends them existence ex nihilo,so that they will not revert to their state of naught and nothingnessas they were prior to their creation. In that sense the Holy One,blessed is He, is the "Most Hidden of All Hiddenn6 nd is called the"hidden G-d" (Isaiah 45:12).'

This is analogous to the presence of the soul in the body. Theentire soul is a single and simple (as opposed to compound) spiritualentity, without any dimensions of space or size, corporeal shape orphysical limitation. Thu s one cannot say that it divides into a num-ber of parts corresponding to the number of organs in the body.Rather, the whole soul pervades the entire body equally, from headto foot, and its core and essence is, for example, in the feet no lessthan in the b rain, But from the different kinds of potencies or pow-ers and vitalities conta ined in the soul's intrin sic essence, each of thebody's organs receives the power and vitality appropriate to itself ac-cord ing to its own capacity and character-the eye for seeing, the earfor hearing, the m outh for speaking and so on.

Thus as the different bodily organs express and manifest differ-ent powers this is not due to a different soul, or part of the soul, be-ing inherent in them, but it is due to their own unique composition

5. "Even in completely inanima te matter, ch. 1, based on Eitz Chayim 393, See alsosuch as stones or earth or water, there is a Tanya, ch. 38; Igqeret Hakou'esh, sect. 25,"soul" and spiritual life-force.. .which give and Eih; Chayim 50, passim.life and existence to inanimate m atter thatit might arise out of the naught and noth- 6. Tikkuneizohar, Intro., 17a.ingness that preceded the Six Days ofCreation"; Sham Hayichud v 'Ha emunah, 7 . Tanya, chs. 40 and 51,


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O V E RV IE W 63and capacity. All powers of the soul are intrinsic to the whole souland independent of the body, as is evident from the fact that a blind,or otherw ise defective, person is able to give birth to a physically nor-mal child.' A similar analogy is to the light of the sun which pen-etrates the rooms of a house, and even into rooms within rooms.Th e light does so in accordance with the presence or absence of ob-structions. There is thus no change in the light itself, but only in thecond ition or capacity of the place to be illuminated.'

Thus when we speak of "higher" and "lower," in proximity to, ordistant from , the Ein Sof and so on , these terms do no t refer to anyspatial dimensions but to qualitative differences in degree and level. o

2 . THE D I V I S I O N O F THE W O R L D SThe five comprehensive worlds are:"

(1) A k m kb'mon. This anthropomorphic term means Pri-mordial Man. Kadmon denotes "being primary of all primaries."I2This World is also called the Realm of Keter Elyon (the Supreme Ket-er), the "lucid and luminous light" (or tzach um'tzuchtzach) and fre-quently referred to as Tzachtzachoti3-implying the "pure , lucid Sef-irot which are concealed and hidden."I4

8. Ibid., ch. 51; see also Sidur im PerushHamilot, p. 164c-d, as well as ibid., pp.48a ff.9. Ibid, (sources cited in preceding note).10. Cf. Maimonides, Hilchot Yesodei Ha-torah 2:6; Eitz Chayim 1:2.In fact this concept of relative conceal-ments and occultations may be read in thevery term of world in Hebrew. For theword oh m (world) is etymologically re-lated to, an d itself spelled sometimes as,elem (to be concealed; hidden); see, e.g.,Exodus 3; 15, and the comment in Pes-achim 50b, and Rashi, a.1.; also Ec-clesiastes 3: 11, and Midrash Rabba, andRashi, a.1. Th e te rm Okzmot (Worlds) thusdenotes the concealment and dimming ofthe Divine Light. See Tikkunei Zohar

42:82a, and Se jr Habahir 8 (10).11. The general sources for the followingparagraphs are R. Chaim Vital, Sha'areiKedushah 1II:l f.; Eitz Chayim I:4, and43; Intro.; Mevoh She'arim VI:2:1; PardesRimonim 5:4; Shomer Emunim I:46 ff.12. Tikkunei Zohar 19:42a, and 70:120a;cf. Zohar III:193b. See also Shomer Em-unim I:62 f., and cf. Mystical Concepts inChasidicm,chapter 11, note 34.13. See the responsa by R Hai Gaon andR. Chamai Gaon in Pardess Rimonim 11: 1and 3. See also R. Bachya ben R. Asher,Commentary on Exodus 34:6.14. See Tikkunei Zohar 69: 1 15b, and70: 135b. See Pardess Rimonim 11:2 ff.;


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THE FOUR WORLDS

(2) Atzilut, the World of Emanation, The term is derived fromthe root etzel as in Numbers 11:17 and Ecclesiastes 2:lO.(3) Beria&-the Wor ld of Creation ;(4) Yetzird-the World of Formation; and(5) h i y a k t h e World of Action or Making. These latter three

names are derived from the creative terms in Isaiah 43:7.Adam libdmon is the most pristine emanation. It is the first andhighest stage after tzim mm took place and yet so sublime that in asense it may be spoken of as completely attached to, and unitedwith, the Ein $055 Atzilut is the stage following Adam G dm on , thusfurther removed from the Ein So$ This Wor ld receives its viv-ification (the Divine Emanation and Life-force) via, or from A&mKadmon, thus in smaller measure and less intense than Adam K;rd-mon.lGBut Atzilut is still in such close proximity to the Ein Softhatit, too, is "One with It," being, in effect, Divinity."

Beriab is hr th er removed, and draws its vivification through At-zilut,18 thus in smaller measure, and less intense, than that of Atzilut.In fact, the full intensity and effect of tzimmm is first noticeable inthis Realm. Although the particular aspects and rungs of tzimtzumare too numerous to count and generally are of many diverse kinds,there are, however, three levels of powerful and comprehensive con-traction and condensation, which give rise to the three lowerWorlds. The W orld of Atzilut (and a j d o r i , Adam K;rdmon) isG-dliness itself." Th us we speak of a Massach, or Pram (curtain;covering) separating bemeen Atzilut and Bmah (and between the

Eitz Chayim 1:4, and 12:5; Ijgeret Hak-oIsh, sect. 29; Torah Or, Esther, 98b.15. Cf. Mystical Concepts in Chassidism,chapter 11, note 38.16. In that sense Ahm kkdmon is the"soul" of Atzilut, In an extended sense,though, it is also the "souln or spiritualsubs tratum and life-force of all worlds, forthe emanation of A h m kizdmon extendsfrom the highest level to the very centralpoint of the chakd (the world of Ariyah),

albeit in ever-increasing concealment; seeEitz Chayim I:4, and lggeret Hakodesh,sect. 10; Mystical Concepa in Chassidism,chapter VIII, note 2.17. See Tanya, chs. 39 and 49; I p e tHakoIsh, beg. of sect. 10.18. In that sense Atzilut is the "soul" ofBeriah.19. Note 17, above; cf. also, Mystical Con-cepts in Chassidism, chapter VII, note 20.


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OVERVIEW 65subsequen t ~ or ld s ) .~ 'his denotes the immense separation and dis-tinction between these levels.

Yetzirah is still further removed, and draws its vivificationthrough Beriah, and Rriyah is the furthest removed having its viv-ification from Yetzirah2'

Like the ten Sefirot2' these Five Worlds correspond to the lettersof the Tetragrammaton: Atzilut corresponds to the Yud, Beriah tothe first He i, Yetzirah to the Vav, and Asiyab to the la tter Hei , Adamfidmon, for its state of immense sublimity, cannot be representedby any specific letter but by the "thorn" of the Yud. As Keter is el-evated above all Sefirot, so Adam Kadmon is elevated above allworlds. That is why, generally, only four Worlds are spoken of andreferred

In fact, the Worlds correspond to the Sejirot themselves.Though all ten Sefirot emanate and "function" in every World inparticular (Keter of Atzilut, Chochmah of Atzijut, Binah of Atzilutand so specific Sefirot predominate i n each of the World s.Thus Adam Kzdmon corresponds to Keter; it is the realm of Ket-er, because Keter is the red om in ant Sefirah in Adam Kadmon. At-z i h t corresponds to Chochmah; it is the Realm of Chochmah, because

20. See Eitz Chayim 42:4 (ibid., ch. 13 f.of Klalut ABYA-I), ibid., 44: ; IggeretHakodesh,sect. 10.21 . Every Realm always being the "soul"of the succeeding one.22. See Mystical Concepts in Chassidism,chapter 111, note 37.23. Sha irei Kedushah 111:1-2; MevohShearim VI:2:1.24. Moreover, iust as the S h o t are corn-. ,pounds dividing into themselves, theWorlds also divide into the general classesof the Sefirot as reoresented bv the con-cept of tf;e world; thus we sieak of At-zilut of Atzilut, Beriah of Atzilut, Yetzirahof Atzilut , Asiyah of Atzilut, Atzilut of Be-

riah, Beriah of Beriah, and so on until@ah of Asiyah. R. Moses Cordovero ex-plains this division by means of an anal-ogy to a silversmith who grades his silveraccording to the purity of the metal: Thefirst grade is the most pure silver, free ofbase metals; the second one is less purethan the first, the third is about half pureand half impure, and the fourth containsmore base metals than silver. However,even the first grade silver cannot be whol-ly and totally pure. T her e always are somedrosses that cannot be removed. Thuseven this first grade can be subdividedinto more and less "wholly pure," indeed,into the four general categories of silver assuch. The same would apply also to theother three grades, with each sub-divisiondiffering from the others in the degree ofpurity. (Par& Rimonim 24: 0)


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66 THE FOUR WORLDS

Chochmah is the predominant Sefrah in Atzilut. Beriah correspondsto Binah, Yetzirah to the M i h t (Chesed- Geuurah- Ti$ret-Hod-Yesod) ,and Asiyah to Makhut, because these are respectively the pre-dom inant Sefrot in these particular Realms.25

In terms of the "Man-Image" of the Sefiot (the Partzuf of AdamKadmon, the original emanation of the Divine Light), the World o fAdam Kadmon is referred to as the Atzmut ( the Essence, or soul); At-ziht as the Body conta ining this soul; and Beriah, Yetzirah andAsiyah as the outer Garm ents in which this Body is ~l o th ed .~ '

Th e difference between these worlds is on e of degree in conceal-ment of the Atzmut, and is, therefore, often compared to four modesof perception referred to as reshimah (a mark), cbakikab (an en-graving), chatzivah (a carving), and asiyah (an enactm ent);A reshimah is non-substantial; it is a mere sign marked down,barely denoting a distinction between non-marked and marked,thus, between absolute naught and reality (or, rather, the beginningof reality). Its type of reality is so close to naught that there is prac-tically no difference between them. Precisely so, Atzilut is the firstegression towards substantiality: between absolute naught and in-finity and the category of substantiality and finitude. A chakikah, onthe other hand, is already sensed and perceived in greater measurethan the reshimah; correspondingly, Beriab is the stage of a more per-ceptible and finite being than Atzilut, though still very subtle. Achatzivah is more perceptible yet, just as an object hewn and carvedis sensed in much greater degree than some engraving. Comparableto that is Yetzirah. Full perception, completely in the realm of dis-tinct substantiality and corporeality, is the finished product of an*ah, and corresponding to it is the World which is called by thisname-A~iyah.~'R. Moses C ordoveroZ8 reads these differences between the

25. See above, note 23; also Tanya, chs. unim 1:51. Cf. note 24 above.39 and 52. Cf. Iggeret Hakodesh, sect. 5,note 51 (53). 28. Known by the acrostic Ramak; 1522-1570. Leader of a prominent Kabbalistic26. Eitz Chayim 3:3. school in Safed; author of Pardes Rim-onim, Elima Rabbati, Shi'ur Komah, Or27. Pardess Rimonim 16:9; Shomer Em- Ne'erav, and many other works. Ram& is


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OVERVIEW 67Worlds in their very names. H e suggests that the term Atzilut is alsorelated to the preposition etzel (near-by), thus denoting the closeproximity-to the point of u n i t y -o f the Sejirot to their Source. Be-riah he relates to the verse "But if the Eternal beriah yivra (creates acreation)" (Numbers 16; 30), with the connotation of the cominginto being of something new, ex nihi10.~~herefore Beriah is rad-ically different and removed from Atzilut, Yetzirah he relates to theverse "Vay im-and the Eternal, G-d, formed man of the dust ofthe ground." (Genesis 2:17) Yetzirah then is related to the "dust ofthe ground," a lower, much less spiritual, level than Beriah. Rriyah isself-explicit as the most material and perceptible of these terms, andthis is also suggested by its appearance as the third and last term inthe above-mentioned verse of Isaiah 43:7.30Now, as has been said, all the Sefirot emanate throughout allthe Worlds, in general and in particular. All the Sejirot manifestthemselves in Atzilut, as well as in Beriah, in Yetzirah, and inAs4ah. As the S$rot are in Atz ilut they are still in explicit unitywith their Ernanat~r.~'hrough Malchut of Atzilut (as is the "func-tion" of Malchut) the Sejirot of Atzilut (latently immanent in Mal-chut of Atzilut) are projected further to manifest themselves inBeriah. Malchut of Atzilut thus serves as the mediary betweenAtzilut and Beriah. In that capacity Malchut of Atzilut assumes acharacteristic of Keter which serves as intermediary between a higherstage and the subsequent lower one, Therefore Mak hu t of Atzilut,the lowest level of Atzilut, re-emerges as Keter of Beriah, the highestlevel of Beriah.32While the Sefirot of Beriah are the actual Sejirot of Atzilut, theyare in Beriah in a state of great concealment and condensation. Forthe "downward transition" from Atzilut to Beriah involves "passage"through the immense tzimtzum of the p r m a that separates these

regarded as one of the most important 21 (23).and lucid expositors and systematists ofJewish Mysticism. 30. Pardess Rimonim 16: 1.3 1. See above, note 17.29. See commentary of N achmanides onNumbers 16:30; Zohar C ha hh , Bereishit 32. See Igeret Hakodesh, sect. 10, and17b; and Igqeret Hukodesh, sect. 10, note notes 27* (30) and 43 (46) a.1.


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68 TH E FOUR WORLDSworlds." Therefore, in Beriah, the World of Creation, there is thefirst appearance of finite and limited creatures distinct from Divin-ity, though still strictly spiritual: the souls of the righteous (Tmd-ikim), and sublime angels.

The same process repeats itself in the next stage of the creativedevelopment. Through Malchut of Beriah the Sefirot (all latentlypresent in Malchut) are projected further downwards to manifestthemselves in Yetzirah, emerging there in still greater concealmentand condensation. This allows for the appearance of creatures lesssublime and more numerous than those of Beriah. As this processcontinues, it culminates in the physical creatures and entities of ourphysical world, in the lowest level of R r i j ~ h . ~ ~The implications of this creative process are two-fold. On theone hand it allows for the possibility of a finite, physical world withfinite , physical creatures to the poin t that-because of the immensetzimtzum involved-they appear distinct and separate from Divin ity.On the other hand it implies the Divine Immanence or IndwellingPresence (Shechinah) even in the finite and physical. For it is no lessthan the actual light of the Ein So$ that issues forth from Malchu t ofAtzilut, albeit so strongly obscured and condensed that it is not m an-ifest pe r se.35 For the Ein Sof alone is able to create and sustain all be-ings ex nihilo; the Sefirot are not to be regarded as "creative agents"separate and distinct from Divinity.j6

33. See above, note 20. note 8), an d Igeret Hakodesb, sect. G an d25.34. See Sba'arei Kedusbab III:2; Tanya I ;ch . 39. 36. Igeret Hakodesh, sect. 10 , and cf.Mystical Concepts in Chassidism, chapter35. See Tanya, chs. 38, 40, 5 1 (quoted in 111, note 9.


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BRIEF BIOGRAPHY


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BRIEF BIOGRAPHY OFRABBI YOSEFYITZCHAK SCHNEERSOHN O F LUBAVITCH1

5640 - 5710 (1880- 1950)By Rabbi Nissan Mindel

T o world Jewry, Rabbi Yosef Yitzchak Schneersohn, sixth Lu-bavitcher Rebbe, was a recognized leader and champion of Torah-true Judaism, who sacrificed himself all his life for the benefit of hispeople. To numerous individuals in all walks of life, he was a pa-triarch and sage whose word of advice and encouragem ent meant in-spiration and comfort. To the Chabad community the world over,with its thousands of synagogues and hundreds of thousands of fol-lowers, his word was sacred and h is wish a com mand.

His appearance was most impressive-his beard of gold and sil-ver, his kindly eyes and majestic smile-left an unforgettable impres-sion on all who observed him at close range. While benign and affec-tionate in his conversation with his numerous visitors, he could begravely serious, fearless and outspoken, when touching upon anysubject concerning the safeguarding of the religious observances orthe economic improvem ent of his brethren, wherever they may be.

Th e Schneersohn Rabbinical Dynasty has for two centuries pro-duced leadership of the rarest caliber

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Rabbi Yosef Yitzchak Schneersohn - The Four Worlds