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Each world contains its own set of four.

Levels Within Levels

Levels Within Levels

Gate of Reincarnations - Chapter Eighteen, Section 1


We have already discussed the Four Worlds and the order ABY"A [Atzilut, Beriya, Yetzira, and Asiya].

Each world contains its own set of four.

Each world contains its own set of four. For example, within the world of Atzilut, Abba is called "Atzilut," Imma is called "Beriya," Zeir Anpin is called "Yetzira," and Nukva is called "Asiya." It is the same in each world.

Each world has its own ten sefirot that divide into their respective partzufim. When looking at the whole picture - relative to each other - Atzilut expresses the partzuf of Abba, Beriya of Imma, Zeir Anpin of Yetzira, and Nukva of Asiya.

However, the level of Arich Anpin is quite hidden and not referred to.

It draws from Keter, the highest sefira, which is too lofty to be revealed. Likewise, Adam Kadmon and yechida, the corresponding world and soul level, are hidden and rarely even mentioned. (Eitz Chayim, Shaar Adam Kadmon)

Neshamot come from the level of Atzilut, ruchin kadishin [holy spirits] from the level of Beriya, [standard] angels from the level of Yetzira, and ofanim [wheel angels] come from the level of Asiya.

Man below contains all the worlds, and in the beginning he receives the Nefesh of Asiya. If he does not merit Ruach [the rung above] because of a transgression that blemished his Nefesh, and as a result of his actions he entered the kelipot, then they say to him, "The fly preceded you [in creation; it was made on day five, man on day six. so as to keep man ever humble] and [moreover] is better than you!" (Sanhedrin 38a). This is because the fly does not do anything to blemish Above and does not enter the kelipot.

Just as the fly is a pest to man, so is man a nuisance to the world when he sins.

Just as the fly is a pest to man, so is man a nuisance to the world when he sins. Transgression existentially places the soul in the realm of the sitra achra, Conversely, one who fulfills God's will automatically ascends to attain higher soul levels.

However, if he does not sin or blemish his Nefesh, then he will be on the level of the ofanim.

Ofanim is the plural form of ofan, which means wheel. These angels are so called because they are the lowest level in the Divine chariot and through them the higher angels act. They are thus to the chariot as wheels. The Divine chariot is the spiritual mechanism that G‑d uses to transmit His will to the universe. The Nefesh, like the ofanim, is like the 'wheels' of one's being.

The underlying reasons behind the actions are not revealed to the wheel. Wheels are steered; the driver decides and does the steering. The Ruach is in the driver's seat. One who nullifies himself and fulfills G‑d's will without understanding merits a Ruach and graduates to the level of knowing why G‑d does through him what He does. We see in many places from the Zohar and Ari that everyone is supposed to strive to attain Ruach.

A person might only merit his Nefesh and yet he can be more important and special than one who already has his Ruach.

That is, the Nefesh or even Ruach of the general Ruach.

This is because, as we have explained, each world incorporates four [levels], and that even the Nefesh of Asiya has the levels of NR"N and Neshama of Neshama [chaya].

Thus, the four levels of Asiya are only called Nefesh in general.

Hence, if the person happens to be from the Neshama of Asiya and has begun rectification, then the level of the Neshama of the general Ruach of Yetzira will shine within him.

Since he is from the level of the Neshama, it is that level in every world that he must rectify. Having already begun rectification on one level can activate the next level.

This applies even though it has yet to become completely enclothed within him, for, as we have already taught, it is impossible for the Ruach of Yetzira to be completely enclothed in a person until he has rectified his Nefesh in all portions of Asiya completely. Nevertheless, it can shine within him.

Striving for something above where one presently is, grants a connecting cable to it.

Striving for something above where one presently is, grants a connecting cable to it. This provides light and energy to enjoy even before one actually fully attains it.

A person can be from the Nefesh of Asiya, and also have a Nefesh of Yetzira, called the "Nefesh of Ruach" as mentioned. This person is certainly on a lower level than the first.

[Translation and commentary by Perets Auerbach.]

Rabbi Yitzchak Luria […Ashkenazi ben Shlomo] (5294-5332 = 1534-1572 c.e.); Yahrtzeit (anniversary of death): 5th of Av. Buried in the Old Cemetery of Tzfat. Commonly known as the Ari, an acronym standing for Elohi Rabbi Yitzchak, the
G-dly Rabbi Isaac. No other master or sage ever had this extra letter Aleph, standing for Elohi [G-dly], prefaced to his name. This was a sign of what his contemporaries thought of him. Later generations, fearful that this appellation might be misunderstood, said that this Aleph stood for Ashkenazi, indicating that his family had originated in Germany, as indeed it had. But the original meaning is the correct one, and to this day among Kabbalists, Rabbi Yitzchak Luria is only referred to as Rabbenu HaAri, HaAri HaKadosh [the holy Ari] or Arizal [the Ari of blessed memory].
Yitzchok bar Chaim is the pseudonym of the translator, an American-born Jerusalem scholar who has studied and taught Kabbala for many years. He may be contacted through: He translated the Ari's work, "Shaar HaGilgulim;" his translation into English (but with much less extensive commentary than offered here). Information about his translation in book form may be obtained through
Rabbi Chaim Vital c. 5303-5380 (c. 1543-1620 CE), major disciple of R. Isaac (Yitzchak) Luria, and responsible for publication of most of his works.
Rabbi Peretz Auerbach, originally from New York, has been living and learning Torah and kabbala in Jerusalem for 18 years. He teaches at Shvu Ami beit medrash, lectures in Kabbalah and chassidut at the Jerusalem Connection and Heritage House and to private groups. Rabbi Auerbach is also a talented musician. He is currently working on an all new translation of the Zohar into English with extensive commentary as well as a disc entitled "Music, Meditation and Mysticism."
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