Beri'ah

And then he says the third Hagah, and he says, where he spoke about the fact that a person's able to go ahead and able to be Megaleh the Ratzon of Or, of Or of the Ribono Shel Olam.

And this Yichud that's able to take place in the world of Yetzirah and Briyah.

So he just puts in Hagah, "Ayafil Ba'asiyah." You shouldn't just think that this Yichud takes place in the higher worlds, which is what we've been discussing in the previous Perek of Yetzirah and Briyah, but it's even in the Asiyah.

Veyud Sefirot Hakodesh.

Makim mitzvot ma'asis, which means the world of Asiyah has the ability to be able to go ahead and be Megaleh the Or Ein Sof and this Yichud by going at and being involved in physical actions.

It's a little bit more connected to the Olam HaMachshavah.

It's already having some aspect of Mutar Asur, some aspect of understanding.

Above that's gonna be obviously Talmud, Gemara, which is gonna be connected to the world of Briyah.

There's four worlds.

You might be familiar, Atzilut, Briya, Yetzira, Assiya.

It's a whole chain reaction from that highest world of divinity to our world of physicality.

And everything in our world mirrors that highest world, but it's removed three, three worlds apart, three quantum leaps.

What does it mean, an analogy? An analogy means that I take an idea, and I change it.

I dress it up in another story, and then I, and I do it 3,000 times.

Says Hasidism, this mirrors the three worlds, Atzil- from Atzilut, the three levels of Briya, Yetzira, and Assiya.

From the world of emanation, God's world of the Sefirot, and to the world of creation, the world of formation, the world of action.

Kened HaMariz goes from that Mariz.

So according to this, you would say Talmud, Gemara stays in Briah, Mishnah goes till Yetzirah, and Eitzim goes till Assiah.

In some places it says that Mikra goes to Assiah.

It's, it's, it's a complicated situation.

That is a very high degree of the revelation of providence.

It's the world of Atzilut, and also part of the world of Briah.

But someone who is not in this disclosure, in this revelation, feels the creator as evil.

Revelation.

And I think that what we can still do is find in the study of the ten Sefirot, if you want, these sections, these excerpts, where Baal HaSulam describes in the introduction to the study of the ten Sefirot, how a person passes through steps through all the degrees of the worlds.

How double concealment, normal concealment, the revelation of providence, which is called providence of reward and punishment, and afterward eternal love are connected.

How the four degrees of the revelation of providence are connected to the four worlds, Assiya, Yetzirah, Briah, and Atzilut.

He describes this there in the introduction to the study of the ten Sefirot, and it becomes very, very simple and clear what the worlds actually are, what the degrees actually are, what we are doing, where we are climbing.

U'Mishnah dresses up ad ha'Yitzirah.

Ve Talmud stays in the level of Beriah.

But their source, where they all come from, is it all in the world of Atzilús.

There's complete disconnection, darkness, no creator.

Meaning, in order for there to be worlds, and it doesn't matter which world, Atzilut, Briah, Yetzirah, it doesn't matter.

It talks about the measure of concealment which the created being defines that, in that he attains the creator and the measure of concealment.

It's like five screens that exist between the creator or the correct, and the created, uh, cor- uh, the corrected malchut.

Let, let's even draw it.

Then we have here another limitation called Atzilut, Briah, Yetzirah, and Asia, right? So each of these, here we have Atzilut, Briah, Yetzirah, and Asia.

That's where they will later be at some point.

We'll come to that.

So it goes up, but it doesn't go up to the yud sefirah of Atzilut.

It doesn't go up to Briah and Yetzirah.

Where does it go? It goes up to the [speaking in foreign language] Where does it go? It goes to the chitzonios of the olamos.

Which means every olam has chitzonios of the olam, and then it has above that the yud sefirahs of kedushah of a luchas within the olam.

B'shaveh.

And not just this world, all the worlds.

"V'af al pikin ein Olam HaShom maluasam," which means even though mitzad the Rabbonish Olam, he's mamalek olaman b'shaveh, but there's a big difference between the Olam HaTzir-- Olam HaYitzirah and the Olam HaBriah and the Olam HaAtzilus and the Olam HaAssiyah.

There's differences based on the worlds.

God sent this to you." And then he went on to explain that just as there is divine energy in the holy, there's also divine energy in the non-holy.

The world is also sustained by God, but the energies are hidden and concealed more and more and more so as we go down the chain of worlds from world number one, Atzilut, to world number two, Beriah, to world number three, Yetzirah, to world number four, Assiah, the world of emanation, creation, formation, and action.

As we go down the chain of the ten attributes, the filter gets thicker and thicker, or as they say, thickerer, and godliness is more concealed, but it's still godliness.

And now we're gonna learn inside in-- if you're using the big book, five forty-three, five forty-four.

If you're using the Chayenu, it's just there.