The World of Atzilus

The World of Atzilus is the first of the four worlds of ABYA: Atzilus, Beriah, Yetzirah, and Asiyah. This world is called "Olam HaAtzilus" because it is close and adjacent to Him. Olam HaAtzilus is the highest of all worlds, where the actual Ohr Ein Sof (Infinite Light) dwells.

Olam HaAtzilus differs from the three worlds of BYA in that it is included in the infinite worlds, unlike the worlds of BYA which are limited and appear separate - as it were - from the Creator, appearing as an additional reality that conceals Him.

Its Nature

Olam HaAtzilus is the first world among the four worlds of ABYA. In Olam HaAtzilus, the actual Ohr Ein Sof dwells. Regarding the ten Sefiros of Olam HaAtzilus, it is said "Ihu v'chayohi chad, ihu v'garmohi chad," meaning that Ohr Ein Sof unites in complete unity both with the lights of Olam HaAtzilus and with the vessels of Olam HaAtzilus, which are called "ten tikunim."

In Olam HaAtzilus, there is no place for existence separate from Elokus - "lo yegurcha ra" (evil cannot dwell with You). Therefore, Olam HaAtzilus is entirely good, as there is no place for evil within it. Olam HaAtzilus includes the ten Sefiros of Atzilus, and the world of Atzilus which consists of the heichalos and medurin, where the souls and angels of Olam HaAtzilus reside.

Olam HaAtzilus was created from Ohr Ein Sof through 'hatzalah' (emanation), meaning that Hashem emanated and separated from Ohr Ein Sof in a way that could unite with Ohr Ein Sof.

The Term Atzilus

Olam HaAtzilus was created through hatzalah, which has two interpretations:

1. Hatzalah in the sense of illumination, like a candle lighting another candle without diminishing itself, and it is essentially the same light. Therefore it is called "Atzilus" - meaning "adjacent to," as it remains united with it (with the light that precedes Atzilus).
2. Hatzalah in the sense of separation, as Olam HaAtzilus was separated from the light that preceded it. Therefore, although it is generally called "Ihu v'chayohi chad," etc., it is nevertheless not completely one, but rather undergoes change and is also limited (as there are ten Sefiros, not nine or eleven).

As an Intermediary

Olam HaAtzilus serves as the intermediary between Ohr Ein Sof and the worlds of BYA, which are "turei d'piruda" (mountains of separation) and appear separate from Elokus. The worlds are generally divided into three main levels: the infinite worlds that precede Olam HaAtzilus, which are at the level of Ohr Ein Sof; Olam HaAtzilus itself; and the worlds of BYA. Olam HaAtzilus is the intermediary that connects the worlds of BYA to Ohr Ein Sof.

It is known that every intermediary has two levels: the lower level of the higher realm and the higher level of the lower realm, which are the inner and outer aspects of the intermediary. In Olam HaAtzilus, the light is the lower of the higher, while the vessels (the limitation within Atzilus) are the higher of the lower, and through this it serves as an intermediary between the Emanator and the created beings.

The Partzufim of the World of Atzilus

The World of Atzilus, being the intermediary world between Ohr Ein Sof and the Worlds of Briah, Yetzirah, and Asiyah (BY"A), is understood to be the primary channel through which Hashem reveals Himself in the BY"A worlds. Therefore, the details of the Sefiros and Partzufim of Atzilus, as well as the various ways they manifest in the BY"A worlds, are extensively discussed in Chassidus.

The Sefira of Kesser of Atzilus is called Kesser Elyon. This Sefira encompasses Atzilus and all the ABYA worlds. This Sefira contains two Partzufim: the inner aspect of Kesser - Atik Yomin, and the outer aspect of Kesser - Arich Anpin.

The Sefiros of Chochma and Binah of Atzilus are called Abba and Ima. The Partzuf of Chochma is called Abba Ila'ah, and the Partzuf of Binah is called Ima Ila'ah.

The Partzuf of the Midos of Atzilus is called Ze'ir Anpin. Malchus of Atzilus constitutes the final Sefira that receives from all other Sefiros of Atzilus. From this Sefira, the BY"A worlds come into being.

The Revelation of Atzilus in the BY"A Worlds

The World of Atzilus reveals itself in the BY"A worlds through Malchus d'Atzilus. The Sefira of Malchus' purpose is revelation outward, and Malchus d'Atzilus reveals the World of Atzilus to the separate worlds.

In the General Order of Hishtalshelus

The World of Atzilus is the highest of the four ABYA worlds. However, in its descent from Ohr Ein Sof, it is explained that "You made them all with wisdom," meaning that even Chochma Ila'ah, which is the Sefira of Chochma of Atzilus, is considered like physical Asiyah in relation to Him.

The order of the worlds' descent from Ohr Ein Sof to Atzilus is called the General ABYA Worlds. It is explained that General Atzilus is the Ohr Ein Sof before the Tzimtzum, General Briah is Adam Kadmon, General Yetzirah is the Partzuf of Atik Yomin and Arich Anpin, and General Asiyah is the particular World of Atzilus.

These worlds are also called Akudim, Nekudim, and Berudim, where the Partzuf of Atik Yomin is also called the World of Akudim, the Partzuf of Arich Anpin is also called the World of Nekudim, and the World of Atzilus is called the World of Berudim.

Including Opposites

Olam Ha'atzilus contains and unifies within itself two opposing concepts, and only because Hashem is all-powerful is it possible to unite two opposites in one subject. Meaning, Atzilus being a defined world, and at the same time, being in the aspect of Ein Sof. This is taught through the two meanings of the name "Atzilus": 1) Atzilus from the language of "next to Him and close to Him." 2) Atzilus from the language of emanation and separation from Him.

From the perspective of the light and inner dimension of Atzilus - this world is next to Him and close, meaning that the light of Atzilus is not different in its essence from how it was when it was still included in its source, before it was clothed in keilim to be revealed, and it is in the aspect of revealing the concealment, that same light that was previously in concealment and abstraction comes in Atzilus in revelation through keilim and the worlds below it - without any essential change. As it is written: "And I will draw from the spirit that is upon you and place it upon them." Even the spirit that rested upon the Zekeinim, through which they influenced Bnei Yisroel, was in its inner essence - the spirit of Moshe Rabbeinu.

For all influence to Yisroel can only come from Moshe, as he is the head of Bnei Yisroel (the acronym Rebbi), like the influence of life to all limbs of the body that comes from the head.

Through the emanation of Moshe's spirit upon the Zekeinim, the influence of the meat they requested became possible - because through the Zekeinim who were below Moshe's level, even though the spirit that rested upon them did not change at all in its essence, and even when it was emanated upon the Zekeinim it remained Moshe's spirit, nevertheless the spirit changed in its externality and descended from its level, until it was possible for the influence of desired meat to descend to Yisroel.

So too Olam Ha'atzilus, from the perspective of the essence of the light and inner dimension, it is the same light as when it was included in Kesser. Therefore the bitul of the Sefiros in Atzilus is complete bitul, and the Sefira of Chochma whose essence is Koach-Mah - bitul, is the ruler and main aspect of all Sefiros of Atzilus, which are also drawn with the bitul of Chochma. As written in Tikkunei Zohar "Abba Ila dwells in Atzilus." But in its externality from the perspective of the keilim that limit the light it is like something from nothing, as stated: "Wisdom comes from nothingness."

Like the influence of meat from Moshe's spirit through the Zekeinim, as long as Moshe's spirit was included within Moshe, Moshe could not influence desired meat and coarseness. Only when his spirit descended and was clothed in the limited keilim of the Zekeinim, then there was influence of desired meat to Yisroel, which has no relation or comparison at all to Moshe's spirit as it was included within Moshe.

Thus Olam Ha'atzilus - is indeed a defined world (concealment) within the definition of Sefiros, and on the other hand it is in the aspect of Elokus, in the aspect of Ein Sof. And this thing - two opposites in one subject - is not within the realm of comprehension at all, and is grasped only through emunah, therefore the Sefiros in Atzilus are called Raza D'mehemnusa. In this way Olam Ha'atzilus is considered an intermediary between Ohr Ein Sof Baruch Hu the Emanator and the created beings (Briyah, Yetzirah, Asiyah).

The Klipah in Olam Ha'atzilus

It is explained that the klipah of Olam Ha'atzilus is the aspect of klipas Re'umah.