The Four Worlds and Their Correspondence to the Letters

In the structure of the worlds, the letter ‘Alef corresponds to the world of Atzilut that emerged first, while the letters ‘Bet’ and ‘Gimel’ are the worlds of Briah and Yetzirah, which evolved from it. With the appearance of the world of Briah (Bet), the process of the spiritual world's extension from the very pure realm that preceded it began, akin to the division of creation (Bet). In the world of Yetzirah (Gimel), the process of receiving form through reciprocal relations began. The humble letter ‘Dalet’ represents the world of Asiyah, which is relatively modest compared to its predecessors, and within it lies the physical universe perceived by our senses.

All worlds are but a single light that the Infinite Himself emanated. However, as it distances from its source and passes through various screens, it becomes progressively less spiritual and more perceptible to allow the existence of a material world with a corporeal shell for the human soul, to enable it to withstand the trials of the material world, where all desires are illusory. It is well known today that the appearance of the world, with all its details perceived by the human eye, does not truly exist in that form but is only perceived as such by the observer. For, if human eyes could indeed perceive the vast empty spaces and electrons moving around the inner nucleus of every atom, and other atomic components, how then would we view and describe the form of a flower or an airplane? In other words, who among humans can claim to know the true and independent form of a tree, for instance?

It is found that humans perceive reality according to their senses, while true creation is independent of them. Nevertheless, every element of creation was created to suit the senses of the crown of creation, mankind, enabling them to face and withstand the trials of guarding the eyes, eating, craving, and other challenges of the 613 mitzvot. For all the inclinations that draw a person to these desires, as well as the sufferings of this world, are merely deceptive illusions compared to the absolute truth revealed in the Creator’s book. Everything, indeed, is for man’s benefit. When he discovers and unveils the hidden spiritual truth in the world and stands, according to the Creator's Torah, in the trials of materialism and its desires, he will delight in Hashem through merit and not by grace.

The Name of Hashem, the Worlds, the Sefirot, and the Structure of the Human Body

Corresponding to Keter and the three superior Sephirot: Chochmah, Binah, and Da’at, which align with the four worlds of ABiYA and the four letters of the Name of Hashem, the structure of the ten Sefirot, in general, parallels these four worlds and the four letters of the Name of Hashem, as well as the structure of the entire human body, in the following order:

1. The letter ‘Yod’ in the Name of Hashem, corresponds to the world of Atzilut and to the right hemisphere of the brain, which correlates to the Sefirah of Chochmah (While the Sefirah of Keter Elyon, which is above the head, corresponds to the tip of the Yod, aligning with the world of Adam Kadmon, beyond Atzilut, which is the channel connecting all creation to the Endless Light and allowing the universe to exist).

2. The first letter ‘Hei’ in the Name Hashem, corresponds to the world of Briah and to the left hemisphere of the brain, which aligns with the Sefirah of Binah.

3. The letter ‘Vav’ in the Name Hashem, corresponds to the world of Yetzirah and to the six Sefirot known as Vav Ketzavot (Six Extremities), which represent the six extremities of the human body below the head. These are the Sefirot:

Chesed (right arm)

Gevurah (left arm)

Tiferet (chest connecting the arms and its upper limit, the beginning of the neck, connects to the head)

Netzach (right leg)

Hod (left leg)

Yesod (site of the covenant).

The well-known Magen David structure follows this pattern, like a person extending arms and legs to the sides (in this context, the length of each side of the body is irrelevant).

The last letter ‘Hei’ in the Name Hashem, aligns with the world of Asiyah and corresponds to the crown at the site of the covenant and to the Sefirah of Malchut.

Thus, the feminine Sefirah of Malchut, hinted at in the last ‘Hei’ in the Name of Hashem, and the Sefirah of Da’at (which too corresponds to the last Hei, in the ordering of Sefirot: Keter, Chochmah, Binah, Da’at), are the spiritual origins of actualization, akin to giving birth. Whether it involves human thought (the conclusion born after clarification and building the original idea, which is Da’at); any tangible reality, such as the material universe that materialized and appeared as birthed from the spiritual worlds above it; and in the life of this world, such as fertility and childbirth in humans. Therefore, connecting a barren individual, who cannot bear children, to these spiritually fertile roots by adding the letter Hei to his name can lead to fertility and childbirth, as described in the Torah regarding the addition of the letter Hei to Abram and Sarai (explained further below with the letter Hei).

The human body is divided into three vertical lines:

Right (Sefirot Chochmah, Chesed, Netzach)

Left (Sefirot Binah, Gevurah, Hod)

And Middle (Sefirot Da'at, Tiferet, Yesod, Malchut).

Additionally, the body is divided into three horizontal lines:

Head (Sefirot Keter, Chochmah, Binah)

Chest to the waist (Sefirot Chesed, Gevurah, Tiferet)

And below that (Sefirot Netzach, Hod, Yesod, Malchut).

As stated, the three vertical lines correspond to the line of Chesed (right side), the line of Gevurah (left side), and the line of Tiferet (middle). In the division into three horizontal lines, the lower Sefirot system (Sefirot Netzach, Hod, Yesod, Malchut) represents this lower world. While the higher Sefirot system (Sefirot Chesed, Gevurah, Tiferet), represents the higher world. The lower Sefirot are like legs, which have the power to move and shift the entire body from place to place, expressing human power and capability in this world to influence and activate all spiritual systems above, in accordance with their actions. The Sefirot above them are like hands—the organs doing various actions wherever the legs below have moved them. Thus, the higher world is the root of the execution of the results of human action.

The head, standing over all, and its Sefirot are in the realm of thought, a hidden comprehension of the Infinite Light.

Even in the vertical lines of Chesed and Gevurah, differences exist across the Sefirot levels. In the upper level, the realm of thought, Chesed (Chochmah) and Gevurah (Binah) Sefirot are in the scope of thought. In the middle level, which is akin to the world to come, the world of truth, Sefirot operate in accordance with their absolute truth measure. Chesed Sefirah operates in absolute Chessed, and Gevurah Sefirah in complete Gevurah. Just like hands in a body, each operates independently and isn’t dependent on the other. However, in the lower level, which is this world, Chesed, and Gevurah operate together, as we do not walk this world with one foot, but with the coordinated operation of both. Thus, in this world, the Sefirot function together through the garments of Chesed (Netzach—right leg) in Gevurah, and Gevurah (Hod—left leg) in Chesed.

This cover of Chesed in Gevurah, to the extent that Chesed is unseen, manifests in what appears to humanity as a righteous person suffering when in truth, it serves their benefit to purify them from their slight sins so that they may arrive in the world to come purified and can delight in Hashem and enjoy the glory of His presence. On the other hand, the harsh Gevurah is clothed in this world in Chesed, appearing as good to the wicked in exchange for their few mitzvot, allowing them to be cleansed with the strong suffering of the world to come. Had they arrived in the afterlife with their few mitzvot, their radiance would prevent their cleansing through the sufferings of the afterlife. Without cleansing, they would forever wander, tormented, in the eternal slingshot.

Another reason for this cover and concealment of good in what appears as bad in this world is to grant humans the power of choice. If humanity constantly witnessed, in daily reality, that good deeds yield gain and evil deeds result in suffering, humans would lack the choice to willingly select the good, through their understanding and realization of the truth. This reason for granting the power of choice is also one of the causes behind the practice of soul reincarnation, making it seem as though a righteous person suffers while an evil person thrives.

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