|As mentioned earlier, the first world of Azilut (A) is the unchanging
world of the Divine Sephirot. Adam was first "designed" according to this
"Divine Image." The Sephirot in Azilut are also called "Adam
Kadmon." Nothing "exists" yet at this level as we would normally
consider "existence". Everything that would eventually come into into existence
in the three lower worlds, existed beforehand in Azilut, within the perfect will of God.
with Genesis 1:1 we come to the world of Beriah (Creation (B), which as
mentioned, emerges out of the Tipheret of Azilut (E). Specifically, the
Keter of Beriah ("crown of Creation"), is at the same place on the extended Tree
as the Tipheret of Azilut (E). Keep in mind that Tipheret is the
expression of all of the Sephirot of the Tree. Here, Tipheret represents "God the
This is significant, as the Keter of Beriah (E) is associated with
Metatron. Recall that Beriah (B) is also associated with the Throne of
God. Thus Metatron is both the "first-born of Creation," (as Keter of Beriah),
as well as "beyond the Throne" (META-TRONOS in the Greek), found in Beriah (as
Tipheret of Azilut (E).
This Sephirah (E) is given the combined name of YHWH-ELOHIM, which is
found several places in the Tenakh, such as where Moses addresses God in Deuteronomy 3:24,
or in Isaiah 50:4; 52:4. It is also God as known by the title, "the Holy One,
blessed be He."
The Hochma (F) and Binah (G) of Beriah are considered
the "Father" and "Mother" of the world of creation. Note that these
Sephirot correspond to the Netzah (F) and Hod (G) of
Azilut, which have the function of bringing the Divine will of God "down" from
Azilut (A) to Beriah (B) below. Kabbalistically this is
the point where God divided "day" from "night," the former being the
active right pillar under Hochma (F), and the latter the passive pillar,
under Binah (G). As mentioned in an earlier study, Beriah is also the
world of the archangels. It is also said that the angels of the "70 nations" of
the earth exist in Beriah.
We now come to the Da'at of Beriah/Creation (H), which is associated
with the Ruach haKodesh (Holy Spirit). This is reflected in Genesis 1:2, which states,
that "the Spirit of God moved across the waters." Note that the Da'at
in the upper face of Beriah corresponds to the Yesod in the lower face of Azilut (H),
known by the God names El Hai or Shaddai.
As mentioned earlier in our studies, Yesod is associated with procreation and the idea
of producing something new. Hence, Yesod being the focal point of the lower face of Azilut
(H), generates the upper face of Beriah at the point of its Da'at (H).
This relationship between the overlapping Yesod and Da'at repeats throughout the extended
Tree, establishing a connection between the "Foundation" (Yesod ) of an upper
world and "Knowledge" of a lower one. (This terminology is similar to how Adam
"knew" Eve and she conceived.)
Although Yesod is metaphorically associated with the male sexual organ (thus expressing
the idea of generating a new life), recall that Yesod has both male and female elements to
it, thus the new world formed is still in the image of God ("Betzelem
Elohim"). We are thus created "male and female" (i.e., Genesis 1:27),
though at this stage (Beriah) of the entire creation process, "Adam" was not yet
"divided." This division occurs in Yetzirah - with their placement in the Garden
of Eden. (See below.)
Focusing on the central pillar of the Tree, we next come to a critical Sephirah (I),
as it is simultaneously the Malkhut of Azilut, the Tipheret of Beriah and the Keter of the
next world, Yetzirah. At this point (I) we have the junction of the three
higher worlds. This Sephirah (I) is associated with the Seat of the
Messiah. In Azilut, it is known by the God name of Adonai (My Lord) and is also
associated with the Shekinah.
As mentioned in an earlier study, the Zohar indicates that the upper worlds
(represented by "Y-H-V," the first three letters of the Tetragrammaton), are
brought into unity prior to the final unification (by an angel called "Boel,"
meaning "God is in him"), when God's Name is made one ("Y-H-V-H").
This final unification takes place when the Shekinah (represented by the final
"H" of Y-H-V-H) is brought back as the "Bride of Tipheret." As the
Archtypal Sephirot of Azilut are never "divided" in any sense, this
"reunification" applies to the level of Beriah, where Tipheret (I)
is associated with the Messiah. Note also that as this Sephirah (I)
overlays the Malkhut of the World of Azilut, this gives a "Divine aspect" to the
Moving on below the Sephirah of Tipheret in Beriah (I) (remaining on
the central column), we come to the Yesod, in the lower face of Beriah (J),
which is simultaneously Da'at in the upper face of Yetzirah (J). (Again,
out of the procreative aspect of Yesod is born the next world.) This Sephirah (J)
is associated with the angel Gabriel, who is seen in Scripture as giving deep knowledge
(da'at) to man (i.e., Daniel). As mentioned, Yetzirah (C) contains a
hierarchy of angels who carry out the will of God between Beriah (B)
above and Asiyyah (D) below. (This hierarchy of angels are the
"wheels within wheels" of Ezekiel's vision.)
Below the Da'at of Yetzirah is its Tipheret (K). Here again we are at
a critical junction, this time of the three lower worlds, as this is Sephirah is also the
Keter of the lowest world of Asiyyah, and the Malkhut of Beriah, also called the
"Kingdom of Heaven." Tipheret (K), along with Hesed (L)
and Geveurah (M) in Yetzirah, forms the Triad of the Soul in
Yetzirah (C) is also the location of the Garden of Eden, and the Da'at
of Yetzirah (J) is where the Bat Kol, the Voice of God, that
spoke to Adam and Eve, is said to have emanated from.
Adam first "existed" in the world of Beriah (B) (Genesis,
chapter 1), in a spiritual realm quite apart from where we are now. Scripture shows that
Adam was initially "one being," thus consisting of the combined male and female
aspects of God.
"Adam" became the separate "Adam and Eve" in the world of Yetzirah (C),
and was placed in the Garden of Eden (Genesis, chapter 2). This existence is also
different than what we experience as they did not have "physical" bodies as we
do. When Adam and Eve sinned, they were expelled from Yetzirah into the physical world of
Asiyyah (D) and given "flesh" ("coats of skin" -
Genesis 3:21), as this is required for life in Asiyyah. This is where we all "start
As the Tree continues through Yetzirah into Asiyyah, we come to the makeup of physical
man, in emotion, mind and body. We will reserve this analysis for the next section of the
The links below provide diagrams without annotation, enabling you to
enter your own references.
Basic Tree of Life diagram
| Extended Tree of Life diagram