The sefirot consist of lights invested in vessels, similar to water poured into a glass. While taking on the shape of the glass, the water is essentially unchanged.
Kabbalah, the fourth level of Pardes Jewish exegesis, relating to the Sephirah Chochmah-Wisdom, focuses on the esoteric supernal emanations, defining them through anthropomorphisms and metaphors. Creation is seen as Yesh me-Ayin from "below" and Ayin me-Yesh from "above"
Metaphorical diagram of the Kav thin line of light descending from the Ohr Ein Sof into the Khalal vacuum to emanate the concealed 10 sephirot in Adam Kadmon
Hasidim's founder Baal Shem Tov's shul restored. Hasidism related esoteric transcendent Kabbalah to internal perception in the soul, making devotion and Divine immanence of this material world its central values. Different Hasidic dynasties explored different aspects of Yesh-Ayin, from contemplative paradox in Chabad, existential faith in Breslav, and public embodiment in Mainstream "Practical" Hasidic charismatic doctrine of Tzadik leadership
Diagram of the Partzufim countenances, Reishin heads, and Dikna beard Divine aspects configurations in Atziluth
In Hasidic interpretation, the revelation at Sinai began the union of descending Ayin spirituality and ascending Yesh physicality through the higher Divinity of Atzmut essence, equally beyond Finite-Infinite duality, reflected in the innermost Divine Will of the Mitzvot. This will be completed in this World's future Divine "dwelling place"
Hebrew prophets envisioned the Throne of God of Beriah with angelic retinue. In Kabbalah Isaiah 6 saw from Beriah, Ezekiel 1 saw from Yetzirah
Contemplation of Divine emanations in Theosophical Kabbalah enables the advantage of the esoteric scholar over the prophet's visions in cognitive understanding of higher levels of Divinity

Ein Sof, or Eyn Sof (, ʾēyn sōf; meaning "infinite", literally "without end"), in Kabbalah, is understood as God prior to any self-manifestation in the production of any spiritual realm, probably derived from Solomon ibn Gabirol's ( 1021 – 1070) term, "the Endless One" (she-en lo tiklah).

- Ein Sof

Of the Ein Sof, nothing ("Ein") can be grasped ("Sof"-limitation).

- Ein Sof

In this context, the sephirah Keter, the Divine will, is the intermediary between the Divine Infinity (Ein Sof) and Chochmah.

- Ayin and Yesh

However, Kabbalah involves itself with the different, more radical proposition that God becomes known through His emanations of Sephirot, and spiritual Realms, Emanator ("Ma'ohr") and emanations ("Ohr") comprising the two aspects of Divinity.

- Ayin and Yesh

Ein Sof ("No End" - classic term for the Unknowable God in Kabbalah, God as Infinite lifesource continuously sustaining all Creation into Existence, above Being/Non-Being, reciprocally Becoming through the totality of Creation by the divine souls of Man )

- Seder hishtalshelus
The sefirot consist of lights invested in vessels, similar to water poured into a glass. While taking on the shape of the glass, the water is essentially unchanged.

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Four Worlds

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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, and Isaiah's vision of the Kisei HaKavod-Throne of Glory, are related in Kabbalah to beholding the Four Worlds from Yetzirah, and from Beriah

The Four Worlds (עולמות Olamot, singular: Olam עולם), sometimes counted with a prior stage to make Five Worlds, are the comprehensive categories of spiritual realms in Kabbalah in the descending chain of Existence.

The concept of "Worlds" denotes the emanation of creative lifeforce from the Ein Sof Divine Infinite, through progressive, innumerable tzimtzumim (concealments/veilings/condensations).

3) Beri'ah (בְּרִיאָה or alternatively בְּרִיָּה), meaning World of Creation. On this level is the first concept of creatio ex nihilo (Yesh miAyin), however without yet shape or form, as the creations of Beriah sense their own existence, though in nullification of being (Bittul HaMetzius) to Divinity. Beriah is the realm of the "Divine Throne", denoting the sefirot configuration of Atziluth descending into Beriah like a King on a Throne. The sefirah Binah (Understanding) predominates, representing Divine intellect.