Beria (Kabbalah)

The bringing forth of something into existence ex nihilo, yesh me’ayin, is known as Beria (Creation). Since the opacity (ovyut) in the vessels cannot be revealed in the world of Atzilut (Emanation), but only from the ground of the world of Atzilut (Emanation) and below, it is therefore called Beria from that point and below, after the opacity (ovyut) that has been revealed. For the opacity (ovyut), which is comprised of the will to receive in the created being, is a form of yesh me’ayin, creation from nothing. Everything that exists is drawn from God as yesh miyesh, literally “something from something,” because there is nothing He does not have, apart from a “will of receiving,” which of necessity He does not possess, since there is no one from whom He could receive, God forbid. This must be understood.

Sources

[The Zohar] thus states: “Regarding who has created these.” That is, it is in reference to these brains that the verse states “who [mi] has created these,” for Mi is Yisrael Sabba and Tevuna, which is positioned in the place of Beria of Arikh Anpin, i.e., from the chest to the navel, below the diaphragm that is inside the intestine of Arikh Anpin, since the illumination of the head of Arikh Anpin no longer reaches there (as stated above, in section 7, third paragraph; see there)…

Sulam on Zohar, Introduction 10:5

“There you will know” – i.e., at the opening of the eyes, which is the Malkhut of the head of Arikh Anpin. There you will know this secret, how the Bina created the [Ze’er Anpin] and Nukba, as the word bara means lebar [“outside of”] the level of Atzilut. Since Bina herself emerged to outside of the level of the head of Arikh Anpin, and thereby became considered Beria, in relation to the head of Arikh Anpin, it must be [the case] that she created the [Ze’er Anpin] and Nukba as well…

Sulam on Zohar, Introduction 7:3

This is why [Rabbi Elazar] states “that this hidden ancient one, to whom the question applies, has created these,” i.e., only the lower seven [sefirot] of this hidden ancient one, which are called Yisrael Sabba and Tevuna, “to whom the question applies,” that is, to receive the [Ze’er Anpin] and Nukba within them by raising the feminine waters. This is because the “question” refers to the ascent of the feminine waters, as in the phrase “we ask for rain” [Ta’anit 1:1]…

Sulam on Zohar, Introduction 7:6

The four worlds of Atzilut, Beria, Yetzira and Asiya of holiness and of the kelippa in the path of divine service
149. Now that we have reached this point, it is possible to present some concept and provide discerning insight regarding the four worlds known in the wisdom of Kabbala by the names Atzilut, Beria, Yetzira, Asiya of holiness…

Talmud Eser HaSefirot, Introduction 409

Therefore, at the time of the descent of the kaf from the throne of glory, the connection of Atzilut with the throne of glory, which is the world of Beria, was severed. This is because the kaf is the Malkhut of Atzilut that is enclothed in Keter, Ḥokhma, Bina, and Da'at, of Beria, and [the kaf] transmits all the lights to the world of Beria, called the "throne of glory." Since the kaf descended from there [during this discussion with the mem]…

Sulam on Zohar, Introduction 31:7

The meaning of “that this hidden ancient one etc. has created these” is as follows: The Bina that emerged from the head of Arikh Anpin from the force of the Nukba that ascended to Ḥokhma of Arikh Anpin, where [the Nukba] formed an endpoint of the head of Arikh Anpin – as this is why [Bina] emerged to Beria and the body of Arikh Anpin, as stated – [this Bina] is therefore divided into two aspects: The first three [sefirot] on their own, and the lower seven [sefirot] on their own…

Sulam on Zohar, Introduction 7:4

153. We have fully explained the four worlds of Atzilut, Beria, Yetzira and Asiya of holiness. We have also explained the kelippot, which are the aspect that corresponds to each of the worlds of holiness. Each world of the kelippa is the aspect of lack that corresponds to one of the worlds of holiness. These latter are called the four worlds of Atzilut, Beria…

Talmud Eser HaSefirot, Introduction 422

Explanation: “Rabbi Elazar began” – his purpose is to clarify the interpretation of the creation of heaven and earth that appears in the Biblical account of Bereshit. For heaven and earth are the totality of the seven days of creation, which are the Ze’er [Anpin] and Nukba of Atzilut. If so, why is it written “bara [“created”], which is Beria rather than Atzilut; it should have said he’etzil (emanated). He then says: “And what is that? The opening of the eyes…

Sulam on Zohar, Introduction 7:2

151. With this, you can also understand the aspect of the four worlds of Atzilut, Beria, Yetzira and Asiya of the kelippa, which are arranged corresponding to Atzilut, Beria, Yetzira and Asiya of holiness, in the mystical meaning of “this corresponding to that did God make” (Ecclesiastes 7:14). The chariot of the kelippot of Asiya comes from the aspect of…

Talmud Eser HaSefirot, Introduction 416

Explanation: “At that time,” while the mem was negotiating with the Holy One, blessed be He, for the world to be created with her, with aspect of the revelation of the light of the face of the King in the world, as stated above, this caused the descent of the kaf from the throne of glory, which is the world of Beria. “She trembled and said etc. for I am your kavod [glory].” Then “two hundred thousand worlds shook,” which are drawn from Ḥokhma and Bina of Beria, which [includes] Keter, Ḥokhma…

Sulam on Zohar, Introduction 31:2

so it was in the devolvement of the worlds. All four levels, which are “world,” “year,” “soul,” and their maintenance, were in the world of Atzilut. They all emerged and their imprint was impressed and revealed in the world of Beria, and similarly from the world of Beria to the world of Yetzira, until the world of Asiya.

Talmud Eser HaSefirot, Introduction 399

This lily has two states: A state of immaturity, which is her initial formation, at which point she has only one sefira, Keter, within which the light [of the level] of nefesh is enclothed, and her nine lower sefirot have fallen from Atzilut to the world of Beria; and a state of maturity, at which point her lower nine sefirot have ascended from the world of Beria to the world of Atzilut, and she is fashioned with them into a whole partzuf of ten sefirot…

Sulam on Zohar, Introduction 1:5

In a similar manner, one can explain the relationship of the Holy One, blessed be He, which is Bina, with the Ze’er Anpin and Nukba of Atzilut. The Malkhut of Bina which is enclothed in Ze’er Anpin, is the kaf. Thus, this kaf is the throne of the Holy One, blessed be He, which resides over Ze’er Anpin, as the Holy One, blessed be He, is Bina, which is the [level] above Ze’er Anpin, and the Ze’er Anpin becomes a throne for Bina…

Sulam on Zohar, Introduction 31:8

Explanation: The Nukba is called me’orot without a vav, which represents the diminution of the moon, in accordance with the statement of the Sages that initially the two great lights were on an equal level but the moon complained that two kings cannot use the same crown, and the Holy One, blessed be He, instructed her: “Go and diminish yourself” (Ḥullin 60b). Then her lower nine descended to the world of Beria and she was diminished to a point under Yesod of Ze’er Anpin…

Sulam on Zohar, Introduction 209:2

152. Thus, it is written in Etz Ḥayyim that the world of Atzilut of the kelippot is positioned in correspondence to the world of Beria and not in corresponding to the world of Atzilut, see there. This is as was explained, that in the world of Atzilut of holiness, from which only the fourth type of love is drawn, the kelippot have no governance at all. A person of this level has already tilted the balance of the entire world to the scale of merit…

Talmud Eser HaSefirot, Introduction 420

Explanation: As was explained (section 13, above), after “he made in the head” of Arikh Anpin “a single dot, and this ascended to become a thought” – for the Ḥokhma was established through [the dot] as male and female – then “he depicted all of the pictures in it,” as all the levels of the five partzufim of Atzilut were depicted in it, in such a manner that there is only Keter and Ḥokhma in every level, in Arikh Anpin, Abba and Imma (father and mother), and [Ze’er Anpin] and Nukba…

Sulam on Zohar, Introduction 17:2

Explanation: The declaration underscores for each group the main desired quality for each of them: Regarding the quality of the first class, he says: “Which of you has transformed darkness into light, and the bitter tastes sweet to him?” These are the souls of Atzilut. In Beria, Yetzira, and Asiya, “God made one thing corresponding to the other” [Ecclesiastes 7:14] – darkness opposite light, and bitter opposite sweet. Consequently, in the Torah of Beria, Yetzira, and Asiya, there [are categories of] kosher and disqualified…

Sulam on Zohar, Introduction 54:2

b>The second aspect of love (as above, #section 74#), which is also the type that is dependent on something, but there is no hint of any damage or bad within this aspect whatsoever, is similar to the third aspect of love (as above, section #72#), which is the first aspect of the type of love that is not dependent anything. Both of these are aspects of the world of Beria. Therefore, it is stated in Etz Ḥayyim (Gate 48, Chapter 3) that “the world of Beria is mostly good and has a small amount of evil…

Talmud Eser HaSefirot, Introduction 413

[The Zohar] therefore states: “Hhe enclothed Himself in a precious garment that illuminates, and created these [eleh], and eleh ascended in the name.” That is, by means of that precious garment, the height of [the light of giving] that was received from the [fusion through collision] of the body below the chest, which is called Beria, “He created these [bara eleh],” i.e., He bestows that light to eleh, through which “eleh ascended in the name…

Sulam on Zohar, Introduction 14:7

But in the world of Beria of holiness, from which the third type of love is drawn, the person has not yet tilted the balance of the entire world to the scale of merit, and so the kelippot still have a purchase there. But these kelippot are considered as being Atzilut of the kelippa, since these kelippot correspond to the third type of love, which is love that is not dependent on something…

Talmud Eser HaSefirot, Introduction 421

Relatedראו גם

Atzilut (Kabbalah)

Level (Kabbalah)

Nefesh (Kabbalah)

Ein Sof (Kabbalah)

World of Tikkun (Kabbalah)

Bina (Kabbalah)

Ruaḥ (Kabbalah)

Yeḥida (Kabbalah)

Ḥaya (Kabbalah)

Neshama (Kabbalah)

More

Sheetsדפי מקורות

We use cookies to give you the best experience possible on our site. Click OK to continue using Sefaria. Learn More.OKאנחנו משתמשים ב"עוגיות" כדי לתת למשתמשים את חוויית השימוש הטובה ביותר.קראו עוד בנושאלחצו כאן לאישור