The Worlds of Atzilut, Beriah, Yetzirah, and Asiyah

The worlds of Atzilut, Beriah, Yetzirah, and Asiyah (abbreviated as ABYA) are the four worlds that belong to the world of Tikun (rectification), which was created after the shattering of the vessels in the world of Tohu (chaos). These four worlds include everything from Chochmah Ila'ah (supernal wisdom), which is the first level of the world of Atzilut where the Ohr Ein Sof (Infinite Light) dwells, down to the physical world of Asiyah, which is this world in which we live.

Names of the Four Worlds

The names of the four worlds are based on the verse, "All that is called by My Name and for My glory, I have created it, I have formed it, and I have made it." The world of Atzilut is alluded to in the phrase "All that is called by My Name and for My glory," as it is united with the Ohr Ein Sof and is called by Hashem's name. The three worlds of BYA (Beriah, Yetzirah, Asiyah) are alluded to in the continuation of the verse: "I have created it" refers to the world of Beriah, which is creation of something from nothing (yesh me'ayin) from the world of Atzilut; "I have formed it" refers to the world of Yetzirah, which is formation of something from something (yesh mi'yesh) from the world of Beriah; "and I have made it" refers to the world of Asiyah, which is the most contracted and physical of the worlds, in the aspect of physical action.

As briefly explained, it is understood that the names of the four worlds are connected to their levels and ranks. The world of Atzilut is from the word "etzlo" meaning "near him," as this world is in a state of complete bitul (nullification) to Hashem, to the extent that the Ohr Ein Sof unites with this world in complete unity. It is further explained that the term Atzilut is a language of separation and emanation, as in "I will emanate from the spirit," which means that Hashem separated from the Ohr Ein Sof and brought down and drew this illumination to be clothed in the world of Atzilut.

The world of Beriah, alluded to in the words "I have created it," is in the aspect of creating something from nothing. The term "creation" in the holy tongue indicates the formation of something new from nothingness, and this is the essence of the world of Beriah, which is in the aspect of "something" compared to the world of Atzilut. For the world of Atzilut is in a state of complete bitul, and although it is called a world, it has no aspect of selfhood, unlike the world of Beriah.

"I have formed it" refers to the world of Yetzirah, which was formed as something from something from the world of Beriah. The concept of formation in the holy tongue is like the phrase "like clay in the hands of the potter," where the potter takes material and makes a vessel from it. So it is with the world of Yetzirah, which was formed as something from something from the world of Beriah. Although the world of Yetzirah is lower than the world of Beriah, it has a relationship to it and is not in the aspect of creation of something from nothing.

"And I have made it" refers to the world of Asiyah, which is the most contracted and physical among the worlds, in the aspect of physical action.

The Nature of the Worlds and Their Distinctions

The four worlds of ABYA are distinguished from each other by their ranks, with the world of Atzilut being the highest world, the world of Beriah lower than it, the world of Yetzirah lower than that, and the world of Asiyah the lowest of all. It is explained that when we say one world is higher than another, it is not higher in a physical sense, but rather the divine light revealed in it is revealed more openly and without contractions and concealments. In the highest world among them, the world of Atzilut, the Ohr Ein Sof unites in complete unity, and from there, in the order of the chain of worlds, the divine light is contracted to shine in a diminished and concealed manner, down to the physical world of Asiyah.

Generally, the world of Atzilut is distinguished from the three worlds of BYA, as the world of Atzilut is in the aspect of "nothingness," while the three worlds of BYA are in the aspect of "something." The world of Atzilut is in a state of complete unity with the Ohr Ein Sof, to the extent that it is said of the divine light within it, "He and His life-force and His vessels are one," meaning that the divine light shines openly both in the lights and in the vessels of the world of Atzilut, and therefore it is in the aspect of nothingness. In contrast, the three worlds of BYA are in the aspect of separate worlds, "mountains of separation," which are in the aspect of selfhood. Thus, generally, these three worlds are in the aspect of garments, corresponding to the three garments of the soul: thought, speech, and action. The nature of garments is that they are separate from the person and are not in the aspect of his inner powers, and so are the worlds of BYA—worlds that are, as it were, separate from Hashem and in the aspect of selfhood.

This essential distinction between the world of Atzilut and the worlds of BYA is through the aspect of the Parsa (curtain). The Parsa is a kind of screen that conceals the divine light of the world of Atzilut from shining into the worlds of BYA. The light that is contracted through the Parsa to shine in the worlds of BYA is in the aspect of derivative light, and is not comparable to the world of Atzilut. And although there are additional Parsaot that conceal the light between the world of Beriah and the world of Yetzirah, and between the world of Yetzirah and the world of Asiyah, this Parsa between the world of Atzilut and the worlds of BYA creates the fundamental distinction between these worlds.

The World of Atzilut

The World of Atzilut is the intermediate world between the Infinite Light (Ohr Ein Sof) and the separate worlds, the worlds of BIY"A. In the World of Atzilut dwells the Infinite Light, through Abba Ila'ah, which is the sefirah of Chochmah of the World of Atzilut. Because of this, the World of Atzilut exists in complete nullification to the Infinite Light, in contrast to the worlds of BIY"A, which are created worlds that are seemingly separate from the Holy One, blessed be He. Malchut of Atzilut, which is the final sefirah in the World of Atzilut, descends to enliven the worlds of BIY"A.

The World of Beriah

The World of Beriah is the first among the worlds of BIY"A, which are considered the separate worlds, "mountains of separation," and therefore it is called "Beriah" (creation). The World of Beriah is also called the World of the Throne ("Kursia" in the language of the Zohar), as this world serves as a chariot for Malchut of Atzilut, which descends to enliven the worlds of BIY"A. In this world "nests" and shines the sefirah of Binah of the World of Atzilut. This world is the beginning of the separate worlds, but since this world feels its source, it is mostly good with a minority of evil. The World of Beriah is the dwelling place of the souls of the righteous in the Upper Garden of Eden and of the Seraphim.

The World of Yetzirah

The World of Yetzirah is the second world among the worlds of BIY"A. It is half good and half evil. Malchut of Atzilut clothes itself in the World of Yetzirah through Metatron, who is called "the Minister of the World." In the World of Yetzirah "nest" and shine the middot (emotional attributes) of the World of Atzilut. Because of this, this world is the dwelling place of the angels and the Holy Chayot.

The World of Asiyah

The World of Asiyah is the last among the worlds of BIY"A, and it is the lowest and most constricted world among all the worlds. The World of Asiyah is generally a minority of good and a majority of evil. In it "nests" and shines the sefirah of Malchut of the World of Atzilut.

The World of Asiyah is generally divided into two parts: The first is the Spiritual World of Asiyah, which includes the ten sefirot of the World of Asiyah, the angels, and the souls of this world. The second is the Physical World of Asiyah, which is this physical world where human bodies and this physical earth exist.

The Connection Between the Worlds

Their Chain of Descent

The four worlds of ABiY"A descend from one another in a way that from the lowest level of the upper world, the first aspect of the lower world is formed. Thus it is explained that from Malchut of Malchut of the upper world becomes Atik Yomin for the world below it. And so Malchut of Malchut of the World of Atzilut becomes Atik Yomin for the World of Beriah, Malchut of Malchut of Beriah becomes Atik Yomin for the World of Yetzirah, and so on.

Besides the particular chain of descent of the worlds in this manner, there is a general flow of the sefirot of the World of Atzilut to the four worlds. In this way, the sefirah of Chochmah of the World of Atzilut extends to the entirety of the World of Atzilut ("Abba Ila'ah nests in Atzilut"), the sefirah of Binah of the World of Atzilut extends to the World of Beriah ("Imma Ila'ah nests in the Throne"). The middot of the World of Atzilut extend to the World of Yetzirah ("Six sefirot nest in Yetzirah"), and the sefirah of Malchut of the World of Atzilut extends to the World of Asiyah ("Ofan in Asiyah").

Refinement of the Worlds

The worlds of BIY"A are separate worlds that fell during the Breaking of the Vessels in the World of Tohu. The work of man is to elevate the sparks that fell to the worlds of BIY"A, and to refine them so they will rise to the World of Atzilut, which is the World of Tikun (rectification). This matter is accomplished through the service of man in this world, as through the fulfillment of Torah and mitzvot, the sparks of this world are refined.

The main rectifications of the worlds are accomplished through Malchut of Atzilut, which is called the Shechinah, which descends to the worlds of BIY"A to enliven them. It is explained that the Torah and mitzvot that a person performs in this world rectify the worlds and are included in Malchut of Atzilut in the aspect of rectifying the name of Ban, and this is the first rectification that is done during the weekdays. And on Shabbat, Malchut of Atzilut ascends to its source in the World of Atzilut, and is rectified through Zeir Anpin in the aspect of rectifying the name of Mah.

Explanation of the Differences in Levels in Chassidus

In Chassidus, many explanations are given for the differences in levels between the ABYA worlds (Atzilus, Beriah, Yetzirah, Asiyah).

The four worlds of ABYA are hinted at in the four letters of the name Havayah. The name Havayah means that which brings everything into existence, and since the name Havayah has four letters, indicating four levels within the name Havayah, therefore the chain of worlds from this name is also divided into four levels of ABYA.

They are also hinted at in the four categories of domem, tzomeach, chai, and medaber (inanimate, vegetative, animal, and speaking). Our world of Asiyah is called domem, because even the spiritual vitality of the world of Asiyah is called physical since it is a power that gives life to physicality. As our Sages said: "There is no blade of grass below that does not have a mazal above." Therefore, even the spiritual power of the world of Asiyah as a whole is called domem.

The world of Yetzirah is called tzomeach, as it is not a power that gives life to the physicality of created beings. The world of Beriah is called chai, which is the concept of souls sitting and enjoying the radiance of the Shechinah. And the world of Atzilus is called medaber, as it is written: "And upon the throne was a form like the appearance of a man, etc." indicating that above the world of the throne (the world of Beriah) is found man - the speaking species.

Generally speaking, the world of Atzilus is alma d'iskasya (the concealed world) and the worlds of BYA (Beriah, Yetzirah, Asiyah) are alma d'isgalya (the revealed world). But more specifically, there is a difference between the world of Beriah and the world of Yetzirah, as even the world of Beriah, which corresponds to thought, is included in alma d'iskasya, while the worlds of Yetzirah, which corresponds to speech, and Asiyah, which corresponds to action, are included in alma d'isgalya.

See Also

• All that is called by My Name and for My glory I have created it, I have formed it, and I have also made it
• BY"A

External Links

• ABY"A - From the website 'Meor HaChassidus'