Four Worlds

The concept of "Worlds" denotes the emanation of creative lifeforce from the Ein Sof or Godhead through progressive, innumerable tzimtzumim or concealments.

In addition to the functional role each world has in the process of creation, they also embody dimensions of consciousness within human experience.

The ten sefirot "attributes" and their associated twelve partzufim or "personas" reflect this light in the Four Worlds, as do more specific Divine manifestations.

In Lurianic Kabbalah, the partzufim interact dynamically, and sublime levels are clothed within lower existences, a concealed soul.

Consequently, as Kabbalah becomes more of a metaphysical study, the terms "higher" and "lower" are used as metaphors for being closer or further from Divine consciousness, revelation, and emanance.

The 16th-century systemisation of Kabbalah by Moses ben Jacob Cordovero brought the preceding interpretations and schools into their first complete rational synthesis.

Consequently, each world also psychologically represents a spiritual rung of ascent in human consciousness, as it approaches the Divine.

He could have chosen to bridge the infinite gap between the Ein Sof and our World by a leap of Divine decree.

The Tree of Life expanded to show each sefirot within the Four Worlds, an arrangement nicknamed " Jacob's Ladder "
Jacob's vision in Genesis 28:12 of a ladder between Heaven and Earth. In Kabbalistic interpretation, the Sulam -ladder's four main divisions are the Four Worlds and the angelic hierarchy embody external dimensions of the lights-vessels , while souls embody inner dimensions
Ezekiel's Tomb in Iraq. Ezekiel's vision of the Divine Merkabah -Chariot, [ 3 ] and Isaiah's vision of the Kisei HaKavod -Throne of Glory, [ 4 ] are related in Kabbalah to beholding the Four Worlds from Yetzirah , and from Beriah