Assiah

So within Atsilos, you can say that there's the Atsilos of Atsilos, there's the Rhea of Atsilos, the Atsira of Atsilos, and the Asea of Atsilos, which is the lowest aspects of Atsilos.

So in this case, what we're saying here is we're saying that the backside of Chochmah can also be understood as being the Asiyah of Atzillus because it's like the lowest aspect of Atzillus.

This is where the Chochmah is becoming manifest to the realms below it.

And the altar bar says that we can come to understand this also, like, just like when we think about a person who has a soul and within a person's soul, a soul is actually composed of five different levels, each one from above to below.

We are studying now about circles and straightness, and circles and straightness as a systemic matter.

For a moment, we left the cascading from above down of the world, the world of Adam Kadmon, Atzirut, Bria, Yetzirah, Asiyah, and we're studying now about a systemic matter called circles and lines.

It belongs to the whole system, to everything, okay? And what are we actually learning here? And Rav said this in several of the lessons that we heard.

There are no circles and straightness.

Kabbalists also add a further layer to this structure.

They teach that these emanations organize themselves into four descending spiritual worlds, commonly called Atzilut, Briah, Yetzirah, and Assiah, meaning roughly emanation, creation, formation, and action.

With our own physical world sitting at the bottom, inside Assiah, the world most cut off from the divine light above it.

The Catholic faith knows no such filtering system.

God did not need four descending universes between Himself and you.

So Rabbeinu Sal is telling us the real reality about our neshama, about who we really are.

At the same time, we're being told that this holy, holy neshama is sent down, billions of levels down, from above Atzilis, it comes into Atzilis, into Bria Yetzira, into Asiyah, into the lowest of all the worlds.

And in Asiyah, we find ourselves in all kinds of ridiculous places, all kinds of places filled with tummah and distractions and everything like that.

And as a result, this gorgeous, gorgeous, fabulous diamond gets covered up with layers and layers of mud.

This is a moshel that some of the tzaddikim, some of the skorim give about the neshama, the body, that the neshama is a diamond.

C one to C ten, Yetzirah, the hierarchical world of formations.

D one to D ten, Assiah, the elemental world of substances.

Each of these worlds has ten powers or spheres, a parent globe and nine others which conic out of it as emanations, each globe born out of the one preceding.

On the plane of Atziluth, A one to A ten, the highest and most divine of all the created worlds, the unmanifested Ain Sof established his first point or dot in the divine see the three spheres of X.

From C nine came C ten, the third kingdom.

The hierarchy is humanity, the Ishim, the souls of just men.

From C ten came D one, the fourth crown, and the world of Assiah was established.

From the Yetziratic world, the light of the ten spheres is reflected into the world of Assiah, the lowest of the four.

Then everything became limited and measured.

This discernment is called the Four Worlds, Atsilut, Bria, Yetzirah, Asiyah.

meaning that there's a matter of the perception, which is the world of Ein Sof, and there's a perception that is already defined as worlds, as measures, as degrees, less than Ein Sof, in limitations.

It is known that

The term, this world, is that a state, a place, or a quality? What does Bala Salam want me to understand when I hear the words, this world? Is it a state, a place, or a quality?

this world according to our sources and tests is the lowest part of the world of

and below it is our world meaning