The Four World of אבי"ע: Atzilus, Beriah, Yetzirah, Asiah
At this point, it behooves us to explain what we have learned from the esteemed Mahari of Zidichov, zy”a, that the “malachim” reside in the world of Yetzirah, while the “seraphim” reside in the world of Beriah. Undoubtedly, these concepts are profound and related to the teachings of kabbalah, which are beyond our scope and purview. Nevertheless, since they are taught in the sefarim of Chassidut, it is worthwhile explaining several key issues to the best of our limited abilities.
We will begin to shed some light on the subject with the commentary of the Ohr HaChaim hakadosh on the first passuk in the Torah (13). He cites a teaching in the Zohar that the Creator, blessed is He, created four worlds— Atzilus, Beriah, Asiah, and Asiah. They are alluded to by the passuk (Yeshayah 43, 7): "כל הנקרא בשמי ולכבודי בראתיו יצרתיו אף עשיתיו"—all that is called by My name, and for My glory, I created it, I formed it, also I made it. "כל הנקרא בשמי" alludes to the world of Atzilus, which is closest to HKB”H; "ולכבודי בראתיו" alludes to the world of Beriah; "יצרתיו" alludes to the world of Yetzirah; "אף עשיתיו" alludes to the world of Asiah. He also associates these four worlds with the words (Bereishis 1, 1): "בראשית ברא אלקים את השמים ואת הארץ".
Despite our limited comprehension of these kabbalistic matters, we will present a brief explanation based on what we are taught in our sacred sefarim. The first and highest of the four worlds, Atzilus, is the most spiritual. From here, HKB”H, so to speak, oversees His universe. Clearly, HKB”H Himself is infinite, limitless, ineffable, and His essence is beyond comprehension. Notwithstanding, in order to influence His creations with His abundant good, He diminished Himself (“tzimtzum”) step by step until taking form in the world of Atzilus.
The second world, Beriah, is called Kisei HaKavod, since HKB”H sits there, so to speak, on His Throne of Glory to judge the creations, in keeping with the notion of (Mishlei 29, 4): "מלך במשפט יעמיד ארץ"—a king upholds the land with justice. The neshamos of Yisrael are hewn from beneath the Kisei HaKavod in this world. This is taught in the Zohar hakadosh (Tzav 29b): "כל הנשמות גזורות מתחת כסא הכבוד". This explains very nicely why the term “beriah” is used to describe the creation of Adam (Bereishis 1, 27): אלקים את האדם בצלמו""ויברא.
This also explains the teaching in the Midrash (B.R. 82, 2) that the image of Yaakov is etched on the Kisei HaKavod. For, Yaakov Avinu is the root of all the neshamos of Yisrael; after all, he fathered the twelve shevatim, and they encompass all of Yisrael.
The third world is Yetzirah; it is the residence of the ministering angels, the “malachei hashareis.” Thus, the source of the neshamos of Yisrael is above the world of the malachim, since they are hewn from beneath the Kisei HaKavod in the world of Beriah. This explains Chazal’s statement (Sanhedrin 93a): "גדולים צדיקים יותר ממלאכי השרת"—tzaddikim are superior to the ministering angels. In a similar vein, the author of the Tanya writes in Likutei Amarim (Chapter 39): Therefore, the level of the tzaddikim is greater than theirs (the malachim), since the home of the neshamos of the tzaddikim is in the world of Beriah, while the home of the malachim is in the world of Yetzirah. Nevertheless, we mentioned above the assertion of the Arizal that the “seraphim” are on a higher level than the “malachim,” since they exist in the world of Beriah.
The fourth and lowest world is Asiyah. Human beings, who are physical creatures, exist in this world along with all the material things that were created to enable Yisrael to serve Hashem. Thus, from the aspect of man’s physical body, he is lower than the malachim. Yet, from the aspect of his neshamah, man is higher and superior to the “malachim.”
