Eighteen Thousand Worlds

113. The matter of 18,000 worlds in which the Creator walks each day, as it is written, “the chariots of God,” two myriad thousands Shanan, do not pronounce Shanan but She-Einam [that are gone], meaning two myriad minus two thousand.

Until the Creator created His world, there was He and His name concealed within Him. He wished to create the world. Since He wished it, He surrounded the concealing dot and surrounded its boundary with His hall, and spread an expansion into three sides, and not more.

The eighteen worlds begin from upper AVI, since in AA, Keter, there is no revelation to the lower ones at all. This is so because the Hochma in it is concealed and does not shine to the lower ones, but only to the extent that upper AVI receive from him. Hence, the worlds begin from AVI.

AA emanated AVI and YESHSUT by raising the ending Malchut under his Hochma, and his Bina is already under the Malchut that ends the Rosh, and it is considered that the power of the ending Malchut below the Hochma of AA entered that Bina, Yod that entered the light and made it into air, VAK, a Guf [body] without a Rosh [head].

From Bina, upper AVI were made from her GAR, and YESHSUT were made from YESHSUT. The difference between them is that the Yod that entered the light of Bina and made it into air, VAK, remained this way permanently in upper AVI, from whom the Yod never exits the air. But in YESHSUT, VAK of Bina, at the time of Gadlut, the Yod exits their air, and by this, three lines expand and the light of GAR returns to them.

The Creator, AA, created His world, which is AVI and YESHSUT, which were made from his Bina, which went outside from the Rosh. This is why it was said about them “created” and not “emanated.” Until the Creator created His world, His name, Hochma, was concealed within him, as there was no way to bestow Hochma upon the lower ones.

“He wished to create the world,” that Hochma would be revealed in it. In the beginning, when it only emerged in His will to create the world, before He created the world that reveals Hochma, He surrounded the concealing dot, surrounded the Yod that entered into the air of His Bina with the light of Hassadim.

“And surrounded its boundary with His hall,” AVI are called “the hall of AA. He surrounds the boundary of the dot, which is the Yod that entered the air with the level of AVI, which is His hall, in a way that the dot will never exit its boundary, meaning that Hochma will not be revealed there.

Afterwards, he created YESHSUT from VAK of Bina, by which the Yod exits the air, and Hochma is revealed through the expansion of three lines. He created YESHSUT, in which there is expansion of three lines that reveal Hochma. And not more, since Malchut that connects with the three lines does not do anything, but only receives from these three lines.

114. From that dot, three dots come out to shine together. Two dots straighten out in one way, that both are equal above, side by side, and one dot below, underneath the two dots, which are to the right and to the left. And that dot, which emitted these three dots, entered and hid in the middle dot. And before it entered, it ascended and was concealed.

Three dots in YESHSUT, Holam Shuruk Hirik, three lines that connect and shine together, expanded from that dot in AVI, the Yod that entered their air. First, it emitted the right line according to its own image, which is VAK due to the Yod in the air. Afterwards, it took the Yod out from the air, and the light of Hochma returned, the left line.

Then a dispute was made between them and they could not shine until the middle line came with the screen of Hirik in it, as there are two actions in it: First, it operates in the screen of the lock, diminishing the left line completely, and then it elevates the screen of the lock and sweetens it in Bina. By this it leaves the illumination of VAK of Hochma in the left, and in AVI, the dot of the lock shines.

115. At the time when three dots came out and leaped out from within it, a candle came out from the blocking it blocked, known and unknown, hidden and not hidden, and measured a concealed measure from this dot to that dot.

The dots expanded by the force of the candle and measured a thousand hidden worlds, which an eye has not seen, from this dot to that dot, and the two dots united together. And between the two dots, a thousand worlds.

He measured a thousand from the second dot to the dot below, and made a measure in the expansion of a thousand other worlds, and all the worlds are blocked.

There are two discernments in the three lines: 1) In the actual lines themselves, how they are at the beginning of their emergence, and how each one is completed through the other. 2) The illumination that shines between the two lines, which has in it a merger of the two lines together, and yet has nothing of this line and of that line, but rather a new illumination in and of itself, which is called “illumination between the lines.”

As there are three lines, so we should distinguish three kinds of illumination between the lines. We should distinguish between them in their root, as well, since the root of the three dots, the three lines, is the upper dot in AVI that elicited them. But the root of the three illuminations between the lines is the middle line.

This is so because after the middle line incorporated the right and left in one another, these three illuminations between the lines came out. The root and the reason for the emergence of the middle line is the dispute that was done after the emergence of the two lines right and left, at which time the coupling on the screen of Hirik was done, which elicited the middle line that incorporated the right and the left in one another and corrected them.

When the three dots, three lines came out, when they leaped and went out from the dot of upper AVI, a candle, the middle line, came out from the blocking that the left line blocked the lights due to its dispute with the right. It was born and emerged because of that blocking. “It is known and unknown,” meaning it can be regarded as known since through its correction, VAK of Hochma are revealed. It can also be regarded as unknown because the Hochma is revealed only in the place of Malchut, and the middle line itself is in covered Hassadim.

Also, for this reason, it is regarded as hidden and not hidden, since from the side of the revelation of Hochma in Malchut, it is not hidden. And because the Hochma is covered in its place, it is regarded as hidden. It is known that the middle line measures the illumination of Hochma in the left so it does not shine from it, but only VAK of Hochma and not GAR of Hochma.

116. The two upper dots are two thousand years that the Torah is present before the world is created. At that time, the Torah, the middle line, a concealed dot, entered in the middle and completed this side and that side, and you have three dots on this side, and three dots on that side. This is so because the two dots right and left are incorporated with each other, and in each one there are two dots. With the bottom dot, which is the middle line that incorporated them together, there are three dots in each dot.

117. Once the expansion of the top dot in AVI was made into three dots in YESHSUT, HBD, the dots HGT expanded from them, and from the shining light expanded from the dot of Hochma to the dot of Hesed, and the dot of Hochma clothed in the dot of Hesed. Another dot, Gevura, leaped from the hidden dot, Bina, and Bina clothed in Gevura.

118. The hidden dot that created everything, the dot in AVI that elicited the three dots in YESHSUT, HBD, struck, meaning illuminated. Because it stands in the middle, having clothed the bottom dot between the two dots in YESHSUT, it elicited from there, from the middle dot in YESHSUT, another dot, Tifferet, a pillar that stands in the middle between the dots HG, which are garments to those hidden ones, HB, for HB clothed in HG.

119. Thus far, the two hidden dots HB that expanded and were created from the hidden dot in upper AVI, made this craft of eliciting three dots HGT by the force of that hidden dot in AVI, which is the illumination of the lock. However, the three bottom ones, NHY, did not emerge from the dot in AVI, the lock, but only from the key, which is extended from the middle dot in YESHSUT, where the lock was sweetened into a key.

That dot below, which is inclusive between the dots HB, meaning the middle dot in YESHSUT, the key, which is clothed in Tifferet, elicited two dots below, NH, like the dot of AVI above. As the middle dot of AVI elicited HG through the illumination of the lock through its clothing in the Daat of YESHSUT, the middle dot in YESHSUT below elicited NH in the illumination of the key by its clothing in Tifferet. And from those two dots are the garments that clothe HG, as in HG, which are the garments of HB.

120. That middle dot in YESHSUT, which is the heart of everything since it elicited NH, as well, elicited the dot of Yesod, which stands in the middle between two dots below, NH, and leaped from it through clothing in Tifferet.

121. Thus far the dots HGT NHY are the garments over the top dots HBD of YESHSUT. They are six dots HGT NHY that emerge from three hidden dots in YESHSUT, which are six, three from this side and three from that side, which were made by the dot that is the heart of it all, the middle dot, which completed each side.

122. These six dots, the garments, HGT NHY, each elicited two and went in the middle, and clothed in those two dots, and the two dots became garments of that dot from which they emerged.

The middle dot in YESHSUT elicited from her two top dots the dots HG, and it, itself, entered the middle dot in HG, Tifferet. Also, the dot in Tifferet elicited from its two top dots the two dots NH, and it, itself clothed in Yesod.

It is therefore considered that the two dots HG clothe the middle dot in YESHSUT, from which they emerged, and the two dots NH clothe and complete the dot in Tifferet from which they emerged.

123. Although they are six dots, only four dots of them elicited to other dots each, to cover and clothe in, since HB elicited and clothed in HG, and HG elicited and clothed in NH, and became eight dots, since these four dots HG NH are garments over the four dots that are garments of the four upper, hidden dots in YESHSUT.

This is so because three dots in YESHSUT became six dots: three dots HBD on the right, and three dots HBD on the left. You find that if we do not count the middle one, Daat, there are two dots HB on the right, and two dots HB on the left, where HG clothe the HB on the right, and NH clothe the HB on the left, thus eight dots.

Thus far are the dots of the depiction of the upper world, ZA, since AVI and YESHSUT, too, are in the Rosh of ZA, and HGT NHY are the Guf of ZA.

124. Once the dots were depicted in AVI and YESHSUT in the Rosh of ZA, and in HGT NHY in the Guf of ZA, the candle went out, the middle line in each degree, and measured one thousand between the dots, so in each and every dot, there is the measurement and the measure of the candle, which is the special illumination that emerges through the middle line between one dot and the other.

This is so because between the right and the left, a special illumination came out, and between the left and the middle, a special illumination came out. You find that 8,000 worlds expanded between these dots, in four hollows in the six dots that stand on the right and on the left of YESHSUT.

That is, a thousand from the right to the left, and a thousand from the left to the middle. This is in HBD on the right of YESHSUT, and likewise two thousand in HBD on the left of YESHSUT, and two thousand in HGT, and two thousand in NHY. These are the eight thousand worlds that expanded in the hollows between the dots.

The eight dots themselves to which these measurements between the dots gripped are also called “eight thousand hidden worlds,” and you find that eight thousand worlds in the measurements between the dots, which are revealed, with the eight thousand worlds in the actual dots, which were covered and are concealed, are together sixteen thousand worlds.

125. From the six dots of the garments, HGT NHY, two are in the middle of the dots, Tifferet and Yesod, and each has a thousand worlds, which are together with the sixteen thousand worlds, and they are eighteen thousand worlds that the Creator, ZA, walks in each day. Each and every world is hidden and concealed from the one below it, and it is written about all of them, “For high above high guards, and high ones over them,” and it is written, “The eye has not seen a God besides You.”

The eighteen thousand worlds in which the Creator walks each day are eighteen degrees in ZA.

The four dots in YESHSUT in the Rosh of ZA are HB on the right and HB on the left. The four dots in the Guf of ZA are HG and NH, which are eight thousand.

The four illuminations between the dots of YESHSUT of the Rosh, which are two illuminations between Hochma and Bina and between Bina and Daat, to the right of YESHSUT, and similarly, two illuminations between Hochma and Bina and Bina and Daat to the left of YESHSUT, these are four illuminations, which are four thousand worlds.

Similarly, four illuminations between Hesed and Gevura and between Gevura and Tifferet, and between Netzah and Hod, and between Hod and Yesod, are also four thousand worlds, and together, they are eight thousand worlds.

With the eight thousand worlds of the actual dots, they are sixteen thousand worlds. With the two middle dots in the Guf of ZA, Tifferet and Yesod, they are eighteen thousand worlds.