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ASIYAH

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FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

y that the name hvhy is a central element in the meditation and ancillary practices of many qabalists, most sufi meditation practices center upon the name allah, the principal divine name in the qur an (see figure 1.2. the name allah is found in the sefer hashmoth (book of the names) as aleh (hla lit. these, with one lamed l instead of two. the addition of the second lamed l extends the name into asiyah (qabalistic world of activity. 2 f# name allah the silent and oral recitation (dikhr) of the affirmation of unity (la illaha il allah, which is the root mantra at the foundation of islam, is a core practice of all sufis. the various orders can often be distinguished by the way that they do this. moses maimomades, the oft-cited author of the guide for the perplexed, regarded the affirmation

dview, the forty days that noah is said to have spent in the ark occurs two planes removed in the world of b riyah (creation. the genetic information regarding noah and his wife and all fauna and flora thereby existed in a formless state, as vibrational signatures in the world of b riyah (creation. this information then reemerged with the regeneration of life on the planetary mass in the world of asiyah (activity in matter. this extraordinary idea is also found in ancient sanskrit texts in the account of the incarnation of vishnu as matsya the fish, where the flood is called pralaya( dark night of brahma. 0' 8: h" 2: 2 2:e 8- 0' the primary texts that are largely the source for the core ideas, meditation practices, and all the various forms of the tree of life in the mystical qabalah are l

figure 3.5 on page 89. these planes are unmanifest in the most sublime world of atziluth (emanation. the attributes of the ayn are reflected in this mirror as the immense i-ness of small face as the creator, sustainer, and destroyer of the universe. the energy of consciousness of small face manifests the planes of existence in the lower three worlds of b riyah (creation, yetzirah (formation, and asiyah (making, activity. like sefiroth crown/above and foundation/below, the two central sefiroth knowledge/first and beauty/last emanate as a pair, and represent two opposite stations in the consciousness of this small face iness. when the immense i-ness is centered in sefirah knowledge/ first, it has the singular awareness that i am nothing; when centered in sefirah beauty/last that i am all. t

nd it is generally recommended to work with the assignations from the sefer yetzirah. the discussion of the letter-gates will continue in chapter five when the trees from the sefer yetzirah are highlighted- 0 the qabalah describes four worlds. these four worlds are respectively called atziluth (tvlyoa, world of emanation, b riyah (hayrb, world of creation, yetzirah (hryoy, world of formation, and asiyah (hysi, world of activity or making. the world of atziluth is also called the supernal world. it is rooted in the sefirah crown/above and correlates with the letter yod y in the name hvhy. in atziluth, the twenty-two hebrew letters are yet unmanifest, and are said to stand alone ablaze the crown of the king most high. the ancient one is hidden and concealed. small face is manifested and not

world of yetzirah is commonly known as the astral world. it is rooted in the supernal sefirah understanding/north and correlates with the letter vav v in the name hvhy. in yetzirah, the names of b riyah interact and manifest the forms of the divine archetypes, which are latent and undifferentiated in sefirah understanding/north. beings in yetzirah have both name and form. finally, in the world of asiyah, there is the apparent solidification of the yezirathic forms in physical matter. the world of asiyah is rooted in the sefirah knowledge/first in the upper worlds and is represented on the tree by the sefirah kingdom. the sefirah kingdom is associated with the shekhinah and the lower heh h in the name hvhy. the four worlds are represented as a continuum by the tree of life. they are success

to the tree of the world of atziluth. the second circle within each sefirah, starting from wisdom/east, corresponds to the tree of the world of b riyah. the third and next smaller circle within each sefirah, starting from sefirah understanding/north, corresponds to the tree of the world of yetzirah. the final and smallest set of concentric circles, representing the seven sefiroth of the world of asiyah, completes the tree in the four worlds. 2 f# four worlds in the fallen and perfect trees (1) 5' 8: h" 2: 2 2:e 8% 2 f+ four worlds in the fallen and perfect trees (2, 0*,0( consciousness manifests substantially in the four worlds as different shells of embodied existence (tvpylq, p.qlifoth, s.qlifah. the qlifoth of embodied human consciousness correlate with the qlifoth of divine consciousn

stations, and their associated powers. what happens when you ascend the tree shall be described in a later section in this chapter, and the experiences in the various shells shall also be treated in more detail in chapter six. 2" 2' 8: 55 the qlifoth also correlate with the four letters yod y, heh h, vav v, heh h (and hence, we are formed in the image of elohim. the physical shell in the world of asiyah, infused with vital energy (xvr ruach; in chinese, qi; in sanskrit, prana, is called the nefesh (spn, and is represented by the lower heh h. the astral shell, called the geviyah (hyvg, is the embodiment of consciousness in the world of yetzirah (formation, and is represented by the vav v.26 the upper heh h is associated with the bliss-filled ruach ha qodesh (sdqh xvr, holy spirit) in the wo

llen into position as the anally centered sefirah kingdom dangling at the bottom of the tree. there is no equivalent for the sefirah kingdom in the sefer yetzirah, since it only has perfect trees in which the throat sefirah is visible and there is no sefirah at the anal center. at the macrocosmic level, the fall of adam is seen as an apparent differentiation in the states of matter in the tree of asiyah. for example, matter can exist in a collapsed condition at the core of black holes as the sefirah knowledge/first. or, it can exist in an expanded manner as mostly hydrogen atoms in sefirah kingdom. it is critical to keep in mind that sefirah kingdom and sefirah knowledge/first are one, not two. it is like looking at one object from two sides. at the microcosmic level in the perfect tree, t

' 8: h" 2: 2 2:e 8% hvhy, 6' 7 the single most important name of small face in the hebrew religion is yhvh hvhy. it is with this name that most mystical qabalistic meditation and magical rituals are performed. the four letters yod y heh h vav v heh h correspond respectively to the four qabalistic worlds of atziluth (world of emanation, b riyah (world of creation, yetzirah (world of formation, and asiyah (activity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between masculine (yang) and feminine (yin) aspects of vast and small face in the upper and lower worlds. the yod y and upper heh h are the respective masculine and feminine (or yang and yin) aspects in the upper worlds. the yod

into the whole body in order to establish all. 29 the vav v and lower heh h represent the action of the consciousness of small face in the lower worlds. the vav v emanates from the feminine sefirah understanding/north and is masculine (yang) in the lower planes. the world of yetzirah is rooted in this supernal sefirah. the lower heh h emanates from sefirah knowledge/first and is feminine (yin) in asiyah (world of activity or making) as the sefirah kingdom. in qabalah, the feminine aspect of the spirit of small face in the lower worlds is called shekhinah (hnyks lit. abiding, community. in the first chapter of the sifra detzniyutha is found the verse, just as the heh h is found to be the shekhinah. 3' 8: h" 2: 2 2:e 8% shekhinah has many names in the torah, such as bride (hlk, kalah, queen

t. the confusion may also arise from the fact that the tree spans the four worlds, and at the same time, each sefirah is a complete tree. however, the sefer hashmoth and the sifra detzniyutha in the verses cited above clearly ascribe the yod y entirely to sefirah crown/above, the upper heh h with sefirah wisdom/east, and the vav v with sefirah understanding/north. the lower heh h and the world of asiyah are associated with the seven lower sefiroth beginning with sefirah knowledge/first. it may help to visualize the ezra letter yod y as an eddy spinning around a still centerpoint. this still centerpoint is the infinitesimally small point (smaller than the planck constant 2" 2' 8: 0 of 10-34cm) in sefirah crown/above, where the light of the endless enters the tzimtzum (contraction) and desce

zirah, the central column manifests between the sefiroth above and below. in the before :2 h' 8 :2" 2" f "1" 2: e2 2" 00 the-world sequence, the same central column manifests between the trigrams heaven and earth. the polarized side columns on the qabalistic tree are referred to as male (right) and female (left, and reflect a descent from the supernal world of atziluth to the material creation of asiyah. in the shuo qua tree, the two side columns are likewise polarized, reflecting the separation and changing differentiation of the pre-celestial yang (right) and yin (left) in the descent from the most yang condition of vast face in trigram heaven to the most yin condition of small face in trigram earth. 2 f 0# before-the-world sequence (shuo qua) 04' 8: h" 2: 2 2:e 8% the trigrams explicate

in the computer s memory would correspond to the creation in the vibrational world of b riyah. the 3-d hologram as a manifest assemblage of subtle% e2 2 e" 2' 8: h f e 2 40 sound and form patterns would correspond to the creation in the world of yetzirah. finally, the registration and interpretation of those patterns as substantial through the human sensory organs would correspond to the world of asiyah. what role do the humans play in this configuration? they would correspond to the immense i-ness of small face manifesting and experiencing the manifold attributes of its own divine personality within the empty dream space of vast face. the humans create the physical environment of the holodeck. they create the computer, which is an extension of the human mind. they choose the thematic cont

ts further spiritual growth. among advanced devotees, there are some who awaken to a condition of continuous awareness of their chosen small face ideal within the context of a particular bhava. as with the lower psychic condition described above, most access this state by exiting their bodies in sleep or trance. a smaller number are seen to maintain a simultaneous awareness in the waking state of asiyah, and the higher astral states of yetzirah. hence, while in the waking state, they may literally see the form of their chosen ideal everywhere, in everything. while this station is more desirable than entrapment in the lower psychic states, it can still present a temptation to become addicted to the bliss of this experience, preventing further progress up the tree. overcoming such an addicti

iousness expands through the successive shells, with their respective states and stations, and associated powers. consciousness in the geviyah (astral shell) gives control over the dream state and lower psychic states, and can afford such powers as astral projection, clairvoyance, precognition, and reading the earth s akashic record.25 the nefesh (physical body in the waking state of the world of asiyah) shuts out the bulk of information coming from the geviyah (astral body) because the nefesh vibrates at a much slower rate. the station of the ruach ha qodesh (holy spirit, causal body) in the sefirah beauty/last is normally experienced as deep sleep. the awakening of consciousness in the ruach ha qodesh in the world of b riyah is usually experienced as an ecstatic and exclusive experience

d of b riyah subsequently evolute from the twenty-two letters in atziluth. the names in figure 6.3 include all the names in the sefer hashmoth. the totality of names in b riyah form the basis for all possible breakdowns of the unbroken letter sequence of the gan eden torah in the world of yetzirah. the beginning of the first verse and the end of the last verse of the written torah in the world of asiyah are seen atop the perimeter of the outer circle. figure 6.3 generation of the torah in the four worlds when a mystic goes into complete extinction of the differentiated self in nirvikalpa samadhi, his/her body becomes' 8: h" 2: 2 2:e 8% cold and corpse-like, with heat only at the crown of the head. normal humans cannot sustain this experience for very long without shattering the shells. the

eated upon the throne of el shadai. adam, as the archetype of the first man in the garden of eden, reflects the male (yang) aspect of small face in the lower world of yetzirah, with chavah (eve) representing the feminine (yin) aspect of small face as the energy of consciousness. with the allusion of the eating of the apple of the knowledge of good and evil, the action drops down into the world of asiyah, and consciousness becomes dualistic. adonai (hebrew: my master: a principal name of small face in the qabalah. advaita (sanskrit: non-duality: one of the three world views in vedantic spiritual philosophy, which perceives all name and form as illusory, and only brahman (i.e. ayn) as real and existent. affirmation of unity: refers to the proclamations of the absolute unity of existence at t

abalistic tree, the latifa siriya on the sufi tree, and the middle tan on the taoist tree. ananda (sanskrit: bliss: one of the three innate aspects of vast face as sat-chit-ananda. angelic tree language: an array of fallen and perfect trees of life sourced in the sefer hashmoth (book of the names, so-named because angels are said to see humans as walking trees; also called enochian tree language. asiyah (world of activity, making: the fourth and densest of the four qabalistic worlds, rooted in the sefirah knowledge/ first and associated with the nefesh. atiqa (hebrew: hidden one: a prominent name of vast face in the mystical qabalah. atziluth (world of emanation: the first and most sublime of the four qabalistic worlds, rooted in the sefirah crown/above and associated with the neshamah; al

vast face in the negatively-existent roots of the tree. corresponds to nirvakalpa samadhi in the hindu yoga system, and satori in zen. faqir (arabic: mendicant: a term for a sufi reflecting the ideal of spiritual poverty. galgalim (hebrew: wheels: qabalistic term for reincarnation, envisioned as the rotation (or migration) of the geviyah through successive physical bodies (nefesh) in the world of asiyah. gan eden (hebrew: garden of eden: an archetype and an idyllic place in sefirah beauty/the last in the world of yetzirah. gan eden alphabet: the source alphabet in the astral world of yetzirah from which differentiate both the hebrew and sanskrit alphabets in the world of asiyah. gate: a passageway associated with one of the hebrew letters that dynamically links one sefirah to another on th

yim (hebrew: prophets: the books of the prophets in the tanakh. nafsiya latifa (arabic: the lower abdominal center on the sufi tree. corresponds to the sefirah foundation/below on the qabalistic tree, the svadisthana chakra on the tantric tree, and the tan tien on the taoist tree. nar (hebrew: the youth: a name for metatron. nefesh (hebrew: the physical shell of embodied existence in the world of asiyah. neshamah (hebrew: soul: the shell of embodied existence in the world of atziluth. corresponds to atman in the vedas and purusha in the puranas and tantra shastra. small face as the one. neshamah haneshamah (hebrew: soul of the soul: negatively-existent shell corresponding to consciousness in the roots of the tree. neti, neti (sanskrit: not this, not this: words from the brihadaranyaka upan

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

th achor b achor back to back panim b achor face to back& achor b panim back to face panim b panim face to face a point under yesod malchut keter malchut the desire for kingship the sefirot of malchut thought, speech& action of speech the divisions& combinations of the letters of speech abba yasad barta the father founded the daughter the combinations of the six days of creation briyah, yetzirah& asiyah in general the masach the screen, between atzilut& briyah the source of the masach the expansions of the holy name the lower unity the world of briyah creation the world of yetzirah formation the world of asiyah action everything that g-d desired he did hechalot u malachim the chambers& angels kelipat nogah the intermediary shell olam hashafel the lowly world part two: contemplation& medita

rther and further through all the above levels until it finally comes out in revealed thought, enclothed in the emotions of the heart, which is called leah. these three levels, thought, speech and action, are also included on the level of leah, as explained (generally speaking, these three levels of thought, speech and action, correspond to the worlds of briyah (creation, yetzirah (formation) and asiyah (action. thought corresponds to the world of creation, as mentioned above that thought is like a creation of something from nothing. speech corresponds to the world of formation, and of course, action corresponds to the world of action. from an even broader, more general perspective, adam kadmon is called "the man of creation (adam d briyah. atik yomin and arich anpin are called "the man of

that thought is like a creation of something from nothing. speech corresponds to the world of formation, and of course, action corresponds to the world of action. from an even broader, more general perspective, adam kadmon is called "the man of creation (adam d briyah. atik yomin and arich anpin are called "the man of formation (adam d yetzirah, and zeir anpin is called "the man of action (adam d asiyah. through the contemplation of this matter one may come to an understanding of a great many details in the chaining down of the worlds (seder hishtalshelut) all the way from the "essential thought, until the "action of thought of zeir anpin) intellectual thought, malchut of tvunah machshevet sechel it is self understood that the source of the letters of leah, which is called malchut of tvuna

ion, because the speech of a king is tantamount to an action. if a king commands something with his mouth, it happens, as stated "dvar melech shilton (the word of the king rules. the sefirot of malchut from the above, we may now understand how malchut of atzilut which is "the end of all levels (sof kol dargin) is g-d s desire and pleasure to be king over the created worlds of briyah, yetzirah and asiyah (creation, formation and action. now, in order for this kingship to be realized, there must be a tzimtzum and a separation between atzilut and the created worlds. this is called a masach (screen, and will be discussed later. from the above, we may also gain insight into the statement in sefer yetzirah that "the beginning is bound up with the end, and the end is bound up with the beginning

turn into a dog. the combinations of these letters come from malchut of atzilut. this will now be explained. the combinations of each of the six days of creation correspond to the six emotional sefirot of malchut of atzilut. for example, the combinations of the first day "yehi ohr (let there be light, correspond to the aspect of influencing kindness (chesed) to the worlds of briyah, yetzirah and asiyah (creation, formation and action. in contrast, the combinations of the second day "yehi rakiya (let there be a firmament) correspond to an influence of gevurah etc (each of these qualities is the source for a millennium of influence to the created worlds of briyah, yetzirah and asiyah, as stated "one thousand years is like a day etc" the six thousand years of this world are drawn from the si

eaning of the verse "everything that g-d desired he did. being that he created nature and is infinitely above it, he is not bound by any of its rules and can change them at will, all the way from the essential desire before the tzimtzum, to malchut of malchut of atzilut, and even lower, all the way down until the final physical actualization in this physical and lowest world. briyah, yetzirah and asiyah in general before we continue to explain the next part of the creation and expression of g-d, let us first have a general overview of the next three worlds, briyah, yetzirah and asiyah (creation, formation and action. in general, these three worlds are known by the acronym biy"a. generally, the world of atzilut corresponds to the general sefirah of chochmah. the reason for this is because a

atzilut itself is still totally bound up with the essence, and is therefore still considered to be part and parcel of the infinite world of total g-dliness. furthermore, just as chochmah is called "ain (nothingness) and binah is called "yesh (somethingness, this applies likewise, to the world of atzilut relative to the lower worlds which follow it. in contrast, the worlds of briyah, yetzirah and asiyah generally correspond to thought, speech and action. briyah corresponds to thought, yetzirah corresponds to speech and asiyah corresponds to action. as was explained before, it is only in these realms of thought, speech and action, where "somethingness" arises. being that binah represents comprended thought, it is called yesh (somethingness. likewise, the six emotions are felt emotions of th

e, the six emotions are felt emotions of the heart, and malchut is the "revealed world" of action or speech. therefore, they too are in the realm of somethingness (because of this sense of somethingness, it is in these three worlds that evil arises, as will be explained later) the masach screen, between atzilut and briyah we will now explain the chaining down of the worlds of briyah, yetzirah and asiyah (creation, formation and action. however, we must first understand the partition between atzilut and briyah. this partition is called the masach (screen. it is stated that malchut of atzilut breaks through the screen, thus becoming the keter of briyah (this was explained earlier that the influence from the malchut (speech) of the upper world becomes the motivating desire (keter) for the low

he verse "i havayah have not changed. this is also the explanation of the verse "havayah is one, and his name is one (the name is bound up with the bearer of the name (as mentioned before, adam kadmon, is called the general man of briyah. this being the case, ohr ein sof would be called the general man of atzilut) the world of briyah creation we will now explain the worlds of briyah, yetzirah and asiyah, which are called the three "garments" of thought, speech and action. all the principles necessary to understand these three worlds were explained above. all that remains is for the student to apply them to these worlds. from this point, the details will be given in shortened form due to the constraints of this book (with g-d s help there will be subsequent books that will delve into these

are drawn into the actualization of the world of yetzirah (malchut of yetzirah. as mentioned before malchut is the letters and vessels for the light. therefore, malchut of yetzirah is the letters of actualization and revelation of the light of the world of yetzirah. therefore, malchut of yetzirah is the source of the actual existence of the souls and angels of the world of yetzirah. the world of asiyah- action now, just as the worlds of atzilut, briyah and yetzirah arose in his simple essential desire (ratzon hapashoot, so did the world of asiyah. from malchut of malchut of briyah is drawn atik and arich of asiyah (the pleasure and desire for the world of action. here too, there is a masach between yetzirah and asiyah, just as there is between atzilut and briyah and briyah and yetzirah. i

om malchut of malchut of briyah is drawn atik and arich of asiyah (the pleasure and desire for the world of action. here too, there is a masach between yetzirah and asiyah, just as there is between atzilut and briyah and briyah and yetzirah. in other words, just as there is no comparison between emotions and actions and there must be a tzimtzum between them, so too between yetzirah (emotions) and asiyah (action) there is a masach. just as keter malchut of briyah is the desire to actualize the world of briyah, and keter malchut of yetzirah is the desire to actualize the world of yetzirah, likewise, keter malchut of asiyah is the desire to actualize the world of asiyah. this is as stated "for my glory, i have created, formed and made. from this pleasure and desire for actualization, is drawn

f briyah is the desire to actualize the world of briyah, and keter malchut of yetzirah is the desire to actualize the world of yetzirah, likewise, keter malchut of asiyah is the desire to actualize the world of asiyah. this is as stated "for my glory, i have created, formed and made. from this pleasure and desire for actualization, is drawn the intellect for the desire, i.e. chochmah and binah of asiyah, which are called "abba& imma of asiyah. then, from abba and imma of asiyah (the intellect for the desire for actualization, are drawn the emotions of actualization, which are called zeir anpin of asiyah. from zeir anpin of asiyah, the emotions for the world of asiyah are drawn into actualization in malchut of asiyah. as mentioned before malchut is the letters and vessels for the light. mal

which are called "abba& imma of asiyah. then, from abba and imma of asiyah (the intellect for the desire for actualization, are drawn the emotions of actualization, which are called zeir anpin of asiyah. from zeir anpin of asiyah, the emotions for the world of asiyah are drawn into actualization in malchut of asiyah. as mentioned before malchut is the letters and vessels for the light. malchut of asiyah then, is the letters of actualization and revelation of the light of the world of asiyah. therefore, it is malchut of asiyah which is the source of the actual existence of the souls and angels of the world of asiyah. the lowest angels of the lowest level of asiyah receive their life force from malchut of malchut of asiyah. then, from the dross of the light of these angels life force descend

r the influence of the constellation "machkim (the one who makes wise. this is true of everything that exists on this planet, even to the smallest blade of grass. all things receive their energy and influence from the planets and constellations. they, receive their energy from the dross of the angels, which receives its energy from the angels, which receive their energy from malchut of malchut of asiyah. everything that g-d desired, he did from all the above, it is clearly understood how everything that exists and that takes place, is exactly according to the simple essential desire (ratzon hapashoot) in the essence of the infinite light. one may now understand the process from the simple essential desire for kindness which arose in g-d s simple will, until the last particular desire for a

derstood how everything that exists and that takes place, is exactly according to the simple essential desire (ratzon hapashoot) in the essence of the infinite light. one may now understand the process from the simple essential desire for kindness which arose in g-d s simple will, until the last particular desire for actualization, both in general and particular, which is called keter and atik of asiyah. this is as stated "everything that g-d desired he did, in actuality. all of these desires were included in the simple essential desire of his essence. just as when a human being has a desire for a certain thing, even though it immediately becomes divided into particular desires from one level to another, until the final desire for the final act, nonetheless, all of it arose in one instant

cause in his essence all these desires are literally one, therefore, in reality, there is absolutely no difference between the desire to emanate and the desire to create, form and act and all their particulars etc. in other words "i am first" which refers to malchut of the infinite light which is the source of the desire for emanation, and "i am last, which refers to the last desire of malchut of asiyah which is the desire for this world (olam hashafel the lowly world. relative to g-d himself, the source of atzilut and the source of asiyah are equal. this is also the meaning of the statement "everything that g-d desired he did, in the heavens and the earth "the heavens" refers to the upper purity before the tzimtzum (the encompassing infinite light- sovev kol almin, and "the earth" refers

sing infinite light- sovev kol almin, and "the earth" refers to the lower purity after the tzimtzum (which includes the entire chaining down of the line of revelation. for example, in the evening prayer we say "he arranges the stars at their watches according to his desire. this means that the stars, planets and constellations, which only receive from the external vessels of malchut of malchut of asiyah, are also only according to his simple desire within the essence of the infinite light. this is true to the finest detail of the finest atom or subatomic particle etc. the chambers& angels in each of the lower worlds of briyah, yetzirah and asiyah there are seven chambers within which the angels reside. to understand what these are, we must understand the source of the chambers. furthermore

d his life force and organs are one. just as insight cannot exist independently of the soul, so too, atzilut cannot exist independently of g-d. in briyah (binah-thought, though there is a sense of separateness, it is in a totally refined way and just as thought cannot exist independent of the thinker, so too briyah cannot exist independently from g-d. the same principle holds true in yetzirah and asiyah. in yetzirah (zeir anpin the emotions) there is an even greater sense of self and separateness, and in asiyah (malchut- action) there is a total sense of self. however, they too, are completely and totally sublimated to the essence of g-d and cannot exist independent of him, as explained above. from the above we understand that atzilut is completely good, briyah is a mostly good with a litt

e is an even greater sense of self and separateness, and in asiyah (malchut- action) there is a total sense of self. however, they too, are completely and totally sublimated to the essence of g-d and cannot exist independent of him, as explained above. from the above we understand that atzilut is completely good, briyah is a mostly good with a little evil, yetzirah is half good and half evil, and asiyah is mostly evil and a little good. in truth, since all these worlds are g-d s thoughts, feelings, and actions, so to speak, they all are good. however, here, the definition of "goodness" is "awareness of g-d, and the definition of "evil" is "awareness of self. in atzilut, there is total awareness of g-d and no awareness of self. in briyah there is a majority awareness of g-d and a minority a

e g-d s thoughts, feelings, and actions, so to speak, they all are good. however, here, the definition of "goodness" is "awareness of g-d, and the definition of "evil" is "awareness of self. in atzilut, there is total awareness of g-d and no awareness of self. in briyah there is a majority awareness of g-d and a minority awareness of self. in yetzirah there is an equal division of the two, and in asiyah there is a majority of awareness of self and a minority of awareness of g-d. nonetheless, there is awareness of g-d in all of them and each one is sublimated to g-d in its own way. moreover, none of them can exist independently of him. in contrast, our world, which is called "the lowly world" is a world of total "evil" and "self absorption, meaning that there is no innate sublimation to g-d

lation (this explains why two people who have learned and comprehended the very same concept will have different degrees of arousal. this is because of the various degrees of revelation depending on the different sources of their souls. someone who has a neshamah from the world of briyah, for instance, will have a much greater arousal and revelation than someone who has a nefesh from the world of asiyah. this is true even if the one who has a neshamah from briyah has not developed his intellect to the same degree as the one who has a nefesh from asiyah) let us now understand the difference between the arousal of the divine soul and the arousal of the animal soul. the main difference is as follows: although the divine soul is aroused through comprehension too, nonetheless, its arousal comes

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

ghts reserved. in everlasting memory of rabbi yosef y. kazen, pioneer of torah, judaism and jewish information on the web 11 parashat bereishit the first verse in the torah literally reads gin the beginning, g-d created the heavens and the earth. h the verb in this verse, gto create, h refers to the second of the four worlds, atzilut( gemanation h, beriah( gcreation h, yetzirah( gformation h, and asiyah( gaction h. the torah does not [here] speak about the world of atzilut, but rather the world of beriah. the torah is therefore called gthe torah of beriah. h and therefore the torah begins with the letter beit, for the alef (which is the first letter) alludes to atzilut [which is both the first world and begins with the letter alef, while the letter beit (which is the second letter) alludes

its numerical value is 2 and because it is the initial of the word beriah. it is also known that gima nests in the [world of the] chariot. h1 this is another reason why the torah begins with the letter beit, for beit is the first letter of binah. it is stated in the zohar that abba nests in the world of atzilut; ima in the world of the chariot; z feir anpin in yetzirah, and nukva d fzeir anpin in asiyah. beriah is called here gthe world of the chariot h because the divine chariot that figures in the vision of ezekiel is identified with this world. the partzufim referred to here are the partzufim of atzilut; the meaning is that abba of atzilut nests in atzilut, while ima of atzilut descends and rests in beriah, and so forth. all this simply means that, although each world possesses its own

fect of his insight. this self-awareness is what distinguishes the world of beriah from the world of atzilut. in beriah, for the first time, there is such a thing as self-awareness or self-consciousness; the beings that exist in this world are aware of themselves as entities distinct from g-d. the same paradigm applies to z feir anpin with regard to yetzirah and nukva d fzeir anpin with regard to asiyah. this is why the world was created in tishrei, which is [an expression of the idea contained in the verse] ghis left hand is under my head. h2 for abba is always [associated with] the right side, and ima the left. the letters of the word for gin the beginning h [bereishit, beit-reish-alef-shin-yud-tav] may thus be rearranged to spell gon the first of tishrei h [beit-alef tav-shin-reish-yud

ussed previously, the seven kings of edom who are all referred to as having ruled and died allude to the midot of tohu whose vessels broke. the sparks of tohu gfell h into the subsequently created worlds of tikun (the four mentioned above, the most sublime elements remaining in atzilut, the less refined falling to beriah, the even less refined falling to yetzirah, and the least refined falling to asiyah. this is the mystical meaning of the next verse, gthe earth was without form and void, h referring to the shattering of the vessels. we must therefore read this verse as if the verb were in the pluperfect: gthe earth had been without form and void, h i.e, the world of tohu had previously collapsed, losing its stability (form) leaving sparks in all the realm of tikun, including the world of

wl now contains only grade b, c, and d apples. gd removes all the grade c and d apples from this bowl, which then becomes the world of beriah, and puts them in a third bowl. the third bowl contains only grade c and d apples. g-d removes the grade d apples, leaving a bowl of grade c apples, which becomes the world of yetzirah. the bowl into which the grade d apples have been placed is the world of asiyah) similarly, in the six days of creation of this world, g-d first created the lower types of creatures, the mineral world. to do this he had to separate out the lowest, coarsest elements from the creation-soup he had to work with from the first day. the creation-soup left was thus gpurified h from all the elements so coarse that only the mineral kingdom could be created from them. next, g-d

e, this being the mystical meaning of the primordial kings [of edom. this is referred to by the phrase gthe heavens and the earth, h which alludes to the seven kings that were broken. since the letter hei alludes to the 63- name, the letter hei is prefixed [as the definite article] in gthe heavens and the earth. h the definite particle [et] is used twice to allude to the z feir anpin and nukva of asiyah within atzilut after the rectification, for the root of all of them was here. and since the primary fall occurred in nukva, the torah says that gthe earth was chaos c, h focusing on her. z feir anpin is only alluded to [by the prefixed vav] in the word gand the earth was c. h the arizal on parashat bereishit (2) 18 the following words are gchaos, emptiness, and darkness, h referring to the

tified [reality. 1 psalms 53:4. the arizal on parashat bereishit (2) 19 g cand there was light h refers to the actual rectification, which occurred during the seven days of creation [the torah] therefore says at the end [of the creation account] gfor on it he rested from all his work, h for the gwork h took place only in the world of atzilut, inasmuch as all the other worlds.beriah, yetzirah, and asiyah.are nothing but the seal of atzilut. it is therefore stated that gfor on it he rested from all his work. h now, up to this point [in the first creation account, man has not been mentioned [all that has been mentioned is] heaven and earth, above at the level of the 63-name, and the ensuing days of the rectification, as stated. after the rectification of atzilut was completed, from this point

rested from all his work. h now, up to this point [in the first creation account, man has not been mentioned [all that has been mentioned is] heaven and earth, above at the level of the 63-name, and the ensuing days of the rectification, as stated. after the rectification of atzilut was completed, from this point downward man is mentioned, referring to z feir anpin of beriah, of yetzirah, and of asiyah. when [the torah] says in its account of the sixth day, gand g-d created man in his image, h this refers to the gman h of beriah. the preceding phrase, glet us make man, h refers to [the gman h of] asiyah, while the following phrase[ gand g-d created man in his image h] refers to [the gman h of] beriah. in the first phrase [referring to the gman h of asiyah, it is said, gin our image, after

e h] refers to [the gman h of] beriah. in the first phrase [referring to the gman h of asiyah, it is said, gin our image, after our likeness, h while in the second phrase [referring to the gman h of beriah, it is said only gin his image. h this is because the words [of g-d] issued from z feir anpin and nukva of atzilut, and he was only consulting [with the heavenly court] concerning the gman h of asiyah, who was destined to sin. as is mentioned in the zohar, it was about this that [g-d] consulted [the heavenly court when he made man, saying] glet us make man in our image, after our likeness. h this statement was made by ima of beriah to abba of beriah, via the clothing of z feir anpin and nukva of atzilut in them. to be continued c .translated from likutei torah 21 parashat bereishit [thir

elled out with the letter yud, becomes: alef alef-lamed-pei 1+ 30+ 80 111 hei hei-yud 5+ 10 15 yud yud-vav-dalet 10+ 6+ 4 20 hei hei-yud 5+ 10 15 161 the difference is that the gimage h is what ima gives to the male [offspring, z feir anpin] and the glikeness h.which has more of a form.is what ima gives to the female [offspring, nukva. because his intention was to [ultimately create the world of] asiyah.and the lower level always possesses the power of everything above it, while the higher level does not possess what the lower one does.he therefore said, gin our image, after our likeness, h all referring to asiyah. as was stated previously, the verse glet us make man in our image, after our likeness h1 refers to the gman h of asiyah, while the following verse, gand g-d created man in his i

rything above it, while the higher level does not possess what the lower one does.he therefore said, gin our image, after our likeness, h all referring to asiyah. as was stated previously, the verse glet us make man in our image, after our likeness h1 refers to the gman h of asiyah, while the following verse, gand g-d created man in his image, h refers to the gman h of beriah. thus, the gman h of asiyah contains both the image and the likeness, while the gman h of beriah contains only the image. even though it is stated in the zohar that gthe eimage f exists in the male, h this refers to the gimage h in z feir anpin of asiyah, and gthe elikeness f exists in the female h of asiyah. the terms gmale h and gfemale h usually refer to z feir anpin and nukva of atzilut, but in this case they refe

and the likeness, while the gman h of beriah contains only the image. even though it is stated in the zohar that gthe eimage f exists in the male, h this refers to the gimage h in z feir anpin of asiyah, and gthe elikeness f exists in the female h of asiyah. the terms gmale h and gfemale h usually refer to z feir anpin and nukva of atzilut, but in this case they refer to z feir anpin and nukva of asiyah. 1 genesis 1:26. the arizal on parashat bereishit (2) 22 nonetheless, all this occurred through ima of beriah [clothing the partzufim of] asiyah, and all of this is the feminine. thus, the question was solely regarding the gman h of asiyah. as was stated previously, the statement glet us make man in our image, after our likeness h was a question posed by ima of beriah to abba of beriah( gsh

onetheless, all this occurred through ima of beriah [clothing the partzufim of] asiyah, and all of this is the feminine. thus, the question was solely regarding the gman h of asiyah. as was stated previously, the statement glet us make man in our image, after our likeness h was a question posed by ima of beriah to abba of beriah( gshall we make man c? h. the question was whether to make gman h of asiyah, since his earthly counterpart, mortal man, was destined to sin. the torah then states, gand g-d created man in his image. h2 this refers to the gman h of beriah, which is why the verb is ghe created. h so, after having posed the question as to whether or not to make the gman h of asiyah, we are told only that the gman h of beriah was created. does this mean that the gman h of asiyah was no

tal man, was destined to sin. the torah then states, gand g-d created man in his image. h2 this refers to the gman h of beriah, which is why the verb is ghe created. h so, after having posed the question as to whether or not to make the gman h of asiyah, we are told only that the gman h of beriah was created. does this mean that the gman h of asiyah was not, in fact, made? regarding the gman h of asiyah, it was not necessary to mention that he was in fact made, for this is obvious. once he was mentioned in the question, it was enough [for g-d] to talk about this act [in the torah] to make him. this is the meaning of the verse, gby the word of g-d were the heavens made, h3 referring to the gman h of asiyah. no explicit act of gmaking h was required; rather, the raising of [the issue of his

ment given to this man of beriah not to eat of the tree of knowledge. for since this world [of beriah] is pure of evil, there was no apprehension [that anything bad would happen by his eating of it] at all. the problem with eating of the tree of knowledge was that by doing so, the person eating it internalizes, that is, subjectifies, his perception of good and evil. in the context of the world of asiyah, where evil is present, this means that the person can be confused whether something is good or evil. in the world of beriah, where evil has no dominion, this possibility does not exist. knowledge of evil in that context is entirely abstract, or gacademic. h therefore [in the context of this gman, h] it is said, g[behold, i have given you all the all plants that bear seeds that are upon all

n to face each other. this coupling is what occurred (and occurs) on the seventh day, the sabbath. this is what is alluded to here [the zohar uses the expression] gwhen the sabbath enters c. h6 this [allegorically] refers to how the sabbath enters the act of coupling, like a bride enters the canopy. the arizal now returns to the discussion of the creation of the gman h of beriah and the gman h of asiyah. 5 genesis 1:31. 6 zohar chadash, midrash rut, 7 chambers of purgatory; midrash hane felam, bereishit, na faseh adam. the arizal on parashat bereishit (2) 24 the torah continues [after the account of the first sabbath] gthese are the generations of heaven and earth when they were created [on the day that g-d made earth and heaven. h7 it here informs us that when the gman h of beriah was cre

:31. 6 zohar chadash, midrash rut, 7 chambers of purgatory; midrash hane felam, bereishit, na faseh adam. the arizal on parashat bereishit (2) 24 the torah continues [after the account of the first sabbath] gthese are the generations of heaven and earth when they were created [on the day that g-d made earth and heaven. h7 it here informs us that when the gman h of beriah was created the gman h of asiyah was also made. this is because both verbs, gcreated h and gmade, h are used in this verse. this occurred because the [world of] beriah is alluded to by the letter hei [of the name havayah, and the letter hei is always double, spelled as two hei fs. the first hei refers to beriah and the second to asiyah. the four letters of the name havayah refer to the four worlds; the first hei refers to

because both verbs, gcreated h and gmade, h are used in this verse. this occurred because the [world of] beriah is alluded to by the letter hei [of the name havayah, and the letter hei is always double, spelled as two hei fs. the first hei refers to beriah and the second to asiyah. the four letters of the name havayah refer to the four worlds; the first hei refers to beriah and the second hei to asiyah. there are actually three ways of spelling out the letter hei (i.e, with an alef, a hei, or a yud, as we have seen. but the most gnatural h way of spelling it out is evidently with another hei. the world of yetzirah [alluded to by the vav of the name havayah] had not yet been revealed, for that indeed was the original intention, i.e, that gthe woman of valor [be] the crown of her husband. h

is evidently with another hei. the world of yetzirah [alluded to by the vav of the name havayah] had not yet been revealed, for that indeed was the original intention, i.e, that gthe woman of valor [be] the crown of her husband. h8 just as the crown is higher than the king who wears it, the woman of valor is higher (i.e, precedes) her husband. in this context, the woman of valor is the final hei, asiyah, and the husband is the vav, yetzirah (recall that the vav and final hei of the name havayah also refer to the archetypal husband and wife, z feir anpin and nukva) this is the permutation of the name havayah that reads yud-hei-hei-vav, the [second] hei preceding the vav. the two hei fs represent ima and her daughter, the latter being the doubled hei. afterwards, however, because of the prim

s true of the name havayah as much as it is true of any other word. the torah opens, gin the beginning of g-d fs creation of the heaven and the earth. h the definite article, the hei, is present here, because what is being described is the creation, i.e, the creation of the world of beriah, which is indicated by the first hei of the name havayah. in the verse describing the making of the world of asiyah, the definite article is omitted, alluding to the fact that this world is indicated by the second, unpronounced hei of the name havayah. this unpronounced hei is also the hei implicit in the spelling of the letter hei, as mentioned above regarding the definite article of gthe sixth day. h in the account of creation [of the world of beriah, the heavens are mentioned first, while in the accou

itted, alluding to the fact that this world is indicated by the second, unpronounced hei of the name havayah. this unpronounced hei is also the hei implicit in the spelling of the letter hei, as mentioned above regarding the definite article of gthe sixth day. h in the account of creation [of the world of beriah, the heavens are mentioned first, while in the account of the making [of the world of asiyah. this is because the creation occurred by means of z feir anpin and nukva of atzilut as they were clothed [atzilut] is a masculine world, so therefore the heavens, the vav of the name havayah, were created first. atzilut is indicated by the yud of the name havayah and corresponds to chochmah (abba, male principles. asiyah is a feminine world, in which the female rules over the male, so ther

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