The World of Beriah

The World of Beriah is the second among the four ABYA worlds: Atzilut, Beriah, Yetzirah, Asiyah. It is the first of the BYA worlds which are the separate worlds.

The formation of the World of Beriah from the World of Atzilut occurs through a parsa (curtain) that conceals and hides the light. Therefore, the World of Beriah is created in a manner of creation of something from nothing (yesh me'ayin) from the World of Atzilut. However, although it is separate from its source, in this world its source (the World of Atzilut) is still felt, and therefore it is called the World of the Throne in relation to the World of Atzilut which is called Adam.

Because the World of Beriah is still concealed and not revealed like the World of Yetzirah, it is specifically called Alma D'itkasya (the hidden world) compared to the Worlds of Yetzirah and Asiyah which are Alma D'itgalya (the revealed world).

This world is also the dwelling place of the intellectual angels, who serve Hashem with intellectual love and fear, and it is generally also called the World of Souls.

Its Essence

The World of Beriah is the first stage in the descent of worlds from the World of Atzilut (where Ohr Ein Sof dwells in revelation since there are no created beings but only emanated ones, which are still Divinity and therefore in complete nullification all the time), to the World of Asiyah which is the most separate world, below which is the dwelling of the external forces and kelipot. As the worlds descend, the Divine light within them becomes more constricted, and they become more self-aware entities.

In particular, the descent from the World of Atzilut to the World of Beriah is an immense constriction in a manner of incomparable proportion, as the descent of light from the World of Atzilut to the World of Beriah occurs through a parsa, meaning a screen that conceals the light. The parsa hides the light of the World of Atzilut, and the light that descends to the World of Beriah is a derivative light. Due to the concealment of the parsa, the World of Beriah is a separate world, and is considered something from nothing (yesh me'ayin) relative to the World of Atzilut.

On the other hand, in this world the creating source (the World of Atzilut) is still felt, and it is called the World of the Throne in relation to the revelation of the World of Atzilut.

Similarly, although generally the World of Atzilut is considered Alma D'itkasya compared to the BYA worlds which are in the category of Alma D'itgalya, in particular (regarding the BYA worlds) the World of Beriah is also considered Alma D'itkasya, as it has not yet come into revelation. Therefore we say: "Who forms light and creates darkness," as the World of Beriah is still in the category of darkness, compared to the World of Yetzirah which is in the category of light.

The Beginning of Separation

The World of Beriah is the first world in the order of hishtalshelut (downward chain of worlds) where separate created beings are formed. This is the meaning of the verse, "And a river flows out of Eden," meaning the sefirah of Binah, which is called a river, flows out from the sefirah of Chochmah, which is called Eden, "to water the garden," meaning Malchut of Atzilut, "and from there it separates into four heads," meaning that beginning from the World of Beriah, there is division and separation, and there are separate created beings.

However, the existence that is renewed in the World of Beriah is considered an existence only in relation to the World of Atzilut above it, but in truth it is not yet an actual existence since in the World of Beriah there is only the material of the created beings but they do not yet have form, and since material without form cannot exist, this world is defined only as "potentially existent" (with the form being received by the created beings in the World of Yetzirah).

The beginning of the division into separate created beings is into four camps, both among angels and souls, and each of these four camps is divided into three sections. Thus, the angels are drawn from the twelve oxen which are the aspect of the merkavah (Divine chariot). And the souls are drawn from the twelve tribes. All these aspects draw from the twelve diagonal borders of Zeir Anpin of the World of Atzilut.

The Sefirot in This World

This world is the first where the ten Sefirot are revealed as vessels, since it comes after the world of Atzilut, in which the ten Sefirot are only lights and not vessels.

That is, the Sefirot in the world of Atzilut are like transparent water placed in vessels painted with different colors. Even though the water appears in different colors, nevertheless, they are the same water. However, after the vessel, one who stands beneath it sees only the color, and therefore for him it is actually colored water. And the same applies in Atzilut - the enclothement does not change the lights, but in relation to Beriah, it is as if they have completely changed.

The Creations of This World

In each world, one aspect of the Partzufim of the world of Atzilut is revealed. And it is said that "Ima Ila'ah (Supernal Mother) nests in three Sefirot in the Throne," meaning that in the world of Beriah, the aspect of Ima Ila'ah is revealed, which is the Partzuf of the Sefirah of Binah of the world of Atzilut. This is because in general, the world of Beriah is in the aspect of Binah and expansion, as opposed to the world of Atzilut, which is in the aspect of Chochmah and nullification.

The angels of the world of Beriah are intellectual angels. These angels are called Seraphim.

The dwelling place of the souls of the righteous is in the world of Beriah. It is written in the Tikunim that "Ima Ila'ah nests in three Sefirot in the Throne," which is the world of Beriah, and therefore it is the dwelling place of the souls of the righteous who serve Hashem with fear and love (dechilu u'rechimu) that are drawn from contemplation of the greatness of Ein Sof, Blessed is He.

The world of Beriah is the aspect of Yichuda Tata'ah (Lower Unity), in which creation is nullified and unified with the Holy One, Blessed is He, as described in prayer - "And the hosts of heaven bow down to You." This means that this nullification and prostration of the hosts of heaven to the Holy One, Blessed is He - is in the manner of "a being who is nullified," meaning that even though it is nullified, nevertheless, it remains an existence unto itself.

Also, the angels of the world of Beriah are in the aspect of a separate essence and existence from Divinity, and even though they are nullified and bow down before Him - nevertheless, their essence and being is in the aspect of covering and concealing the Master of the world, who is truly "there is nothing else besides Him," in the aspect of Yichuda Ila'ah (Higher Unity). And since they are not nullified in existence from the intensity of their comprehension, this shows that they are an existence of being.

The Appearance of Kelipot

In this world, the kelipat nogah (translucent shell) appears for the first time, since in the world of Atzilut "evil does not dwell with You" - there is no existence of evil there at all. So in the world of Beriah, when this kelipah appears, it is a novelty, but nevertheless it is in a way that the evil is nullified to the good and most of it (almost all) is good. Therefore, the good in the world prevails, but the existence of being begins to form.

Its Names

• World of Souls - Since the souls were hewn from beneath the Throne of Glory in the world of Beriah. The reason that the source of souls is in this world is because this world is in the aspect of internality, and therefore the souls, which are from the internal aspect, are drawn from this world.
• World of the Throne - As it is written, "And upon the throne a form like the appearance of a person," which is in the aspect of a throne for the revelation of the world of Atzilut, which is called by the name Adam (person). One of the interpretations of "World of the Throne" (Kisei) is: Keis Alef. That is, it is in the aspect of covering for the Aluf (Master) of the world, which conceals and hides Him.