• General


    Mount Ephraim - International Prayer Congregation

    O Dear Lost Sheep from the House of Israel let we try to make a Holy Agreement? No matter what your religion (or none religion) is, with Love and respect for each other. But let the 'base' be the Divine Commands given to Moshe Rabbeinu nothing lessor or nothing more......

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    The goal is that we Jews and Ephraim may come to the ultimate ‘agreement’, a Holy, set apart by Adonai’s commandments agreement. As is foretold by the prophet YeshaYahu:

    When it shall happen: the disclosure of His Messiah - His Name,

    Isa 11:9-16  They do no evil nor destroy in all My set-apart mountain; for the earth shall be full of the knowledge of Yah, as the waters cover the sea.

    10  And it shall come to pass on that day, that the root of Jesse, that stands for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious.

    11  And it shall come to pass in that day, that Yah will set His hand again the second time to recover the remnant of His people, that shall remain from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

    12  And He will set up an ensign for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth.

    13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

    (Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. See: Yeshayahu - Chapter 11:13)

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    14  And they shall fly down upon the shoulder of the Philistines (The head of Amalek today PA, PLO, Hamas etc.) on the west; together shall they spoil the children of the east; they shall put forth their hand upon Edom (Western world today, Edom and Yishmael in unity) and Moab; and the children of Ammon shall obey them.

    15  And Yah will utterly destroy the tongue of the Egyptian sea (Today: Edom and Yishmael in unity with Amalek their leader); and with His scorching wind will He shake His hand over the River, and will smite it into seven streams, and cause men to march over dry-shod.

    16  And there shall be a highway for the remnant of His people (the dispersed from Israel and Yehudah), that shall remain from Assyria, like as there was for Israel in the day that he came up out of the land of Egypt.

    My part of the Holy Agreement is that I mention daily your profile names in my personal Prayers and when I am on the Har HaBait near where once was and soon shall be again the Kodesh Kodeshim. From where HaShem shall speak again from between the Cherubim above the Atonement lid of the Ark of the Covenant all the words that the Benay Yisrael need to know: The revelation of Messiah Ben David......

    It is unfair and shameful how Facebook treated me. I strongly believe it is not safe for every Lost Triber to be on Facebook. It has nothing to do that I am losing my hope. But I start to realize we, the Benay Israel, must build in unification their own companies by raising their own affairs. And no more to be dependent on (other) powers like Facebook etc. Because in the end they ‘work’ you out. Please stop believing in them.


    The messenger here on https://watchmenfromisraelinjerusalem.com/ is not so good to work with for my live videos from the Har HaBait. It is very good to chat with each other in personal contacts.
    So please as soon you become a member of the https://watchmenfromisraelinjerusalem.com/ download the application ICQ New. Where I created the group ‘Har HaBait’. From now on I do ‘live chat from the Har HaBait’ via the Har HaBait group on ICQ New. Everyone who likes to Pray with me when I do the Chat from the HarBait should download the application 
    Download, install and search for 'Ariel van Kessel' ask to become a member of the group 'Har HaBait'. When you are a member of https://watchmenfromisraelinjerusalem.com/ I add you to the be a member of the 'Har HaBait' group. My profile name: Ariel van Kessel.
    Gaddi and I are the administrators of the group. Only members from https://watchmenfromisraelinjerusalem.com/ have the possibility to become a member for free. 

    My goal is that we organize together the greatest Prayer Congregation from Israel operating from the Har HaBait in Jerusalem Israel.

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    First need,
    Please for a good life chat, from the Har HaBait I am in need of a special microphone + headphone for my android that I wear under my mask and speak whispering my Prayers, message and translation from some Hebrew speakers. I cannot shout but you have to hear it well my whispering. Around 300 Dollar.

    Second need,
    A Speech to text translation device that I can attach on a ‘selfie stick’ together with my Android. Maybe two ‘sticks’ to bring the translation device close by for reading. So that I can read the english translation and use what I choose for my talking to you. Around 300 Dollar.

    Thirth need,

    $239.40 next payment to my webhost.

    Thanks to my first donations I could make a good start. To go further I am dependent on Donations. Please let we together help the Mount of Ephraim grow into the Independent United States of Israel.

    So that may come in fulfillment,
    Jer_31:6  “For there shall be a day when the watchmen cry on Mount Ephrayim (united states of Israel), ‘Arise, and let us go up to Tsiyon, to Adonai our Elohim.’ ”

    Praying and hoping together according,

    Zec 4:1-5 And the messenger who was speaking to me came back and woke me up as a man was awakened from sleep (Your dispersion to the end of the earth).

    2 And he said to me, “What do you see?” So I said, “I have looked, and seen: a lamp stands all of gold with a bowl on top of it, and on the stand seven lamps with seven spouts to the seven lamps.

    3 “And two olive trees (Yehudah and Ephraim) are by it, one at the right of the bowl and the other at its left.”

    4 Then I responded and spoke to the messenger who was speaking to me, saying, “What are these, my master?”

    5 And the messenger who was speaking to me answered and said to me, “Do you not know what these are?” And I said, “No, my master.”

    11 Then I responded and said to him, “What are these two olive trees, one at the right of the lampstand and the other at its left?”

    12 And I responded a second time and said to him, “What are these two olive branches which empty golden oil from themselves by means of the two gold pipes?”

    13 And he answered me and said, “Do you not know what these are?” And I said, “No, my master.”

    14 And he said, “These are the two anointed ones (Yehuadah and Ephraim), who stand beside the Master of all the earth.

    Yehudah and Ephraim standing near the Kodesh Kodeshim........ Two separate nations: Yehudah (Their National soul Messiah Ben David) and Ephraim (Their National Soul Messiah Ben Yoseph) coming to unity by 'oil from themselves' (independent from each other): The 'sparks' of Messiah there (in unity) 'National Soul'....... Messiah Ben David, HaShem speaking from between the Cherubim above the Atonement Lid of the Ark of the Covenant.

    Please don’t accept another messiah but accept only Messiah Ben Yoseph/David.

    By coming into the Holy Agreement:
    And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

    (Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. See: Yeshayahu - Chapter 11:13)’

    The Jews (Yehudah) shall bring forth Messiah Ben David…..We, Yehudah and Ephraim, hearing again HaShem's Voice from between the Cherubim….. By the anointing of the King of the Jews: Messiah Ben David, the ‘ultimate’ expression of the national soul of Yehudah and Ephraim..
    The unification of Yehudah and Ephraim - The unification of Messiah Ben David/Yoseph.
    Messiah Ben David/Yoseph is the One who: Isa 63:9  In all their distress He was distressed, and the Messenger of His Presence saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old. What is he base of the HaBerith HaChadasha:

    Jer 31:1-37  “At that time,” declares Adonai, “I shall be the Elohim of all the clans of Yisra’ěl, and they shall be My people.” 

    2  Thus said Adonai, “A people who escaped from the sword found favour in the wilderness, Yisra’ěl, when it went to find rest.” 

    3  Adonai appeared to me from afar, saying, “I have loved you with an everlasting love, therefore I shall draw you with loving-commitment. 

    4  “I am going to build you again. And you shall be rebuilt, O maiden of Yisra’ěl! Again you shall take up your tambourines, and go forth in the dances of those who rejoice. 

    5  “Again you shall plant vines on the mountains of Shomeron. The planters shall plant and treat them as common. 

    6  “For there shall be a day when the watchmen cry on Mount Ephrayim (The United States of Israel), ‘Arise, and let us go up to Tsiyon, to Adonai our Elohim.’ ” 

    7  For thus said Adonai, “Sing with gladness for Ya‛aqoḇ, and shout among the chief of the nations. Cry out, give praise, and say, ‘O Adonai, save Your people, the remnant of Yisra’ěl!’ 

    8  “See, I am bringing them from the land of the north, and shall gather them from the ends of the earth, among them the blind and the lame, those with child and those in labour, together – a great assembly returning here. 

    9  “With weeping they shall come, and with their prayers I bring them. I shall make them walk by rivers of waters, in a straight way in which they do not stumble. For I shall be a Father to Yisra’ěl, and Ephrayim – he is My first-born. 

    10  “Hear the word of Adonai, O nations, and declare it in the isles afar off, and say, ‘He who scattered Yisra’ěl gathers him, and shall guard him as a shepherd his flock.’ 

    11  “For Adonai shall ransom Ya‛aqoḇ, and redeem him from the hand of one stronger than he. 

    12  “And they shall come in and shall sing on the height of Tsiyon, and stream to the goodness of Adonai, for grain and for new wine and for oil, and for the young of the flock and the herd. And their being shall be like a well-watered garden, and never languish again. 

    13  “Then shall a maiden rejoice in a dance, and young men and old, together. And I shall turn their mourning to joy, and shall comfort them, and shall make them rejoice from their sorrow, 

    14  and shall fill the being of the priests with fatness. And My people shall be satisfied with My goodness,” declares Adonai. 

    15  Thus said Adonai, “A voice was heard in Ramah, wailing, bitter weeping, Raḥěl weeping for her children, refusing to be comforted for her children, because they are no more.” 

    16  Thus said Adonai, “Hold back your voice from weeping, and your eyes from tears, for there is a reward for your work,” declares Adonai, “and they shall return from the land of the enemy. 

    17  “And there is expectancy for your latter end,” declares Adonai, “and your children shall return to their own country. 

    18  “I have clearly heard Ephrayim lamenting, ‘You have chastised me, and I was chastised, like an untrained calf. Turn me back, and I shall turn back, for You are Adonai my Elohim. 

    19  For after my turning back, I repented. And after I was instructed, I struck myself on the thigh. I was ashamed, even humiliated, for I bore the reproach of my youth.’ 

    20  “Is Ephrayim a precious son to Me, a child of delights? For though I spoke against him, I still remembered him. That is why My affections were deeply moved for him. I have great compassion for him,” declares Adonai. 

    21  “Set up signposts, make landmarks; set your heart toward the highway, the way in which you went. Turn back, O maiden of Yisra’ěl, turn back to these cities of yours! 

    22  “Till when would you turn here and there, O backsliding daughter? For Adonai has created what is new on earth: a woman encompasses a man!” 

    23  Thus said Adonai of hosts, the Elohim of Yisra’ěl, “Let them once again say this word in the land of Yehuḏah and in its cities, when I turn back their captivity, ‘Adonai bless you, O home of righteousness, mountain of set-apartness!’ 

    24  “And in Yehuḏah and all its cities farmers and those who journey with flocks, shall dwell together. 

    25  “For I shall fill the weary being, and I shall replenish every grieved being.” 

    26  At this I awoke and looked around, and my sleep was sweet to me. 

    27  “See, the days are coming,” declares Adonai, “that I shall sow the house of Yisra’ěl and the house of Yehuḏah with the seed of man and the seed of beast. 

    28  “And it shall be, that as I have watched over them to pluck up, and to break down, and to throw down, and to destroy, and to afflict, so I shall watch over them to build and to plant,” declares Adonai. 

    29  “In those days they shall no longer say, ‘The fathers ate sour grapes, and the children’s teeth are blunted.’ 

    30  “But each one shall die for his own crookedness – whoever eats sour grapes, his teeth shall be blunted. 

    31  “See, the days are coming,” declares Adonai, “when I shall make a renewed covenant with the house of Yisra’ěl (Ephraim, the Lost Sheep from the House of Israel) and with the house of Yehuḏah (The Jews). 

    32  Not like the covenant I made with their fathers in the day when I strengthened their hand to bring them out of the land of Mitsrayim, My covenant which they broke, though I was a husband to them,” declares Adonai.

    33  “For this is the covenant I shall make with the house of Yisra’ěl after those days, declares Adonai: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people. 

    34  “And no longer shall they teach, each one his neighbour, and each one his brother, saying, ‘Know Adonai,’ for they shall all know Me, from the least of them to the greatest of them,” declares Adonai. “For I shall forgive their crookedness, and remember their sin no more.” 

    35  Thus said Adonai, who gives the sun for a light by day, and the laws of the moon and the stars for a light by night, who stirs up the sea, and its waves roar – Adonai of hosts is His Name: 

    36  “If these laws vanish from before Me,” declares Adonai, “then the seed of Yisra’ěl shall also cease from being a nation before Me forever.” 

    37  Thus said Adonai, “If the heavens above could be measured, and the foundations of the earth searched out beneath, I would also cast off all the seed of Yisra’ěl for all that they have done,” declares Adonai.

    It doesn’t matter your ‘religious’ or ‘non-religious’ ‘background. Be what you are Christian, Muslim, Hindu or whatever but don’t change by taking off or adding to the Divine Laws ‘revealed’ to Moshe Rabbeinu the first five books of the Bible…… Let us do again all His Sabbath and Yom Tovim? But find a way to ‘use’ the laws of ‘your religion’ as a ‘halacha’ around the Divine Laws revealed to Moshe Rabbeinu. As is the ‘function’ of Jewish Halacha. Express Love in respect to every religion. By annihilating all the laws Avoda Zarah, robbery, murder, raping, murder the rape victim, homophily, pedofily etc. brought forth by following our Yetser Hara (evil inclination) and bringing fort her ‘head’ the ‘anointed’ king: Amalek, the ultimate expression of our evil inclination. But instead cultivating the sparks of Messiah our Yetser Tov (good inclination) into our National Soul. And accepting the areas West of the Jordan River as Jewish (Yehuda’s) Inheritance under Jewish (Yehuda’s) Sovereignty with only Jewish Halacha. Including the Har HaBait with a New Temple and her service under Jewish Halacha. Come and help the Jews to build and reinstitute: The Temple Service until Gen 49:10  “The sceptre shall not turn aside from Yehuḏah, nor an Inscriber from between his feet, until Shiloh (Messiah Ben David) comes, and to Him is the obedience of peoples…….. 

    Members can reach me via the https://watchmenfromisraelinjerusalem.com/ Messenger, located on the right side, under, on every web page Sun through Thursday from 9 AM (GMT +3) until noon 12 (GMT +3). By making an appointment. Write your suggested time? I answer so quickly as possible. It is free to become a member.

    Ariel Representative Bet Yisrael International

Shaar HaYichud The Gate of Unity Chapter 13: Revision

Shaar HaYichud

The Gate of Unity

By

The Holy Rabbi Dov Ber of Lubavitch

Translated and Annotated by Shimon Markel

Edited by Rabbi A. Markel

Copyright © 2004

Chapter Thirteen

 

 

והנמשל מכל הנ''ל יובן למעלה בכללות ענין הצמצום הנק' מק''פ, שזהו בחי' הסתלקות וההעלם לעצמותו כדי שיוכל להיות אח''כ בחי' השפעת אור כנ''ל

Now, from all that was said before, we can understand the analogue, as it is above [in        G-dliness]. This is the general matter of the Tzimtzum which is called the “empty place” and is the aspect of the withdrawal and concealment [of His revelation] within Himself, so that afterwards there could be the aspect of an influence of light [in a limited fashion], as mentioned previously.

ולא שנסתלק ונתעלם לגמרי

Now, [this revelation] was not completely removed or concealed. 

אלא כמשל הסתלקות והעלם בעצמו, הידיעה של כל העומק והאריכות כששונה דרך קיצור כנ''ל

Rather, it is like the aforementioned analogy [that when a teacher] conveys [a teaching] in a brief manner, his knowledge of all the depth and length becomes concealed within himself.

א''כ לפי זה גם אחר כל ההשתלשלות דאבי''ע שעומד במקום פנוי זה, הרי בחי' העלם אור העצמות מקיף וסובב לכל השתלשלות דקו 

If so, according to this, even after the entire chaining down of the worlds of ABY”A[1] which occupy this “empty place”, the aspect of the concealed light of the essence encompasses and surrounds the entire chaining down of the Kav[2]. 

וכמו שהיה אור העצמות קודם הצמצום ממלא את כל החלל ריקן ומק''פ הזה כמ''ש בע''ח, כך גם אחר הצמצום הרי ישנו לאור העצמיות כמו שהוא בבחי' א''ס ממש, רק שלא נגלה למטה  לגבי שפע המקבלים

Furthermore, just as before the Tzimtzum the light of the Essence filled this entire void and empty space, as stated in Etz Chayim, so too, after Tzimtzum the light of the Essence is present, as it is, in an infinite aspect, literally,[3] except that it is not revealed below, relative to the influence [which reaches] the recipients. 

אבל לגבי עצמותו אין שינוי בזה כלל

However, in regard to His Essence, there is no change here, whatsoever. 

וכמו משל היודע כל האריכות להשיב לשואלו מיד, גם בשעה ששונה לתלמידו בקיצור כו'.

This is like the analogy of a person who knows the entire length [of a concept], [so that] even while he is teaching his student in a brief way, if questioned, he can immediately respond [at length].[4]

ומ''ש ישת חשך סתרו וכמאמרז''ל ברישא חשוכה כו', היינו לגבי למטה

However, the verse[5], “He sets darkness as his hiding place”, and the statement of the Sages[6], “At first there was darkness [and then light returned]”, is only speaking in regard to [Creation] below.

שנמשך רק מבחי' הרשימו שנשאר אחר ההעלם כנ''ל

This is because [Creation] is drawn only from the aspect of the Reshimu (Impression) that remained after the aforementioned concealment.[7] 

וזהו אתה קדוש ושמך, אור העצמי, קדוש ומובדל 

This then is the meaning of[8] “You are holy, and Your name”, i.e. the essential light, “is Holy” and removed [from Creation].[9] 

ואתה הוא קודם כו' כמ''ש אני הוי' לא שניתי כו'

Similarly, [it states[10],] “You are He before [the creation of the world, and You are He after the creation of the world]”,[11] and as stated, “I HaShem have not changed”[12].  

משום דמה שמגלה עמוקות מני חשך והעלם זה אח''כ בהארת הקו, הוא דוקא מאותו אור העצמות שלפני הצמצום

This is because, that which He afterwards “reveals deep things out of [the] darkness” [13] and concealment, through the radiance of the Kav,[14] specifically [comes] from the same Essential Light which precedes the Tzimtzum.[15] 

וזהו אתה הוא כו' וכידוע

This is the meaning of “You are He”, as is known.[16]

ואמנם לא נק' אור העצמות שמקיף ההשתלשלות שבמק''פ כו', כמו בחי' מקיף לפנימי, כמקיף הכללי דקו שמקיף לאבי''ע בשוה כו'  

However, the Essential Light is not considered to be encompassing the chaining down [of the worlds] which occupies the “empty place”, as an encompassing [light encompasses] an inner [light], such as the general encompassing [light] of the Kav which encompasses [all the worlds of] ABY”A equally. 

כי הרי עדיין אינו בגדר וסוג בחי' אור השפעה כלל, גם לא להיות בחי' מקיף כו'

This is because it is not yet within the definition or category of an influencing light altogether, so much so, that it cannot even be [considered] an aspect of “encompassing [light]”[17]. 

רק אור העצמות, שהוא בחי' התגלותו כמו שהוא בעצמות

Rather, it is the light of the Essence, which is the aspect of His [G-d’s] revelation, as He essentially is.[18] 

ולזה אנו אומרים הוא קיים ושמו קיים

For this reason we say[19], “He endures and His name endures”.[20]

וכן ברוך הוא ברוך שמו וכה''ג, רק מבחי' אותיות דגליף בטה''ע זה, שהוא מה ששיער בעצמו בכח כו'

Likewise, [the statement,] “Blessed is He and Blessed is His name”, and the like, ]refer[ only to the “letters” which He “engraved” in the “upper purity”, which is what He estimated within Himself in potential.[21] 

וגם זה הוא הנשאר בבחי' העלם והסתלקות קצת

Moreover, [after Tzimtzum] this [impression] too, remains in a way of slight concealment and withdrawal.

דהיינו רק לפ''ע אופן הנצרך להשתלשלות אחר צמצום זה וד''ל.

In other words, it is only according to what is necessary for the chaining down (Hishtalshelut) which follows this Tzimtzum.[22]  This will suffice for those of understanding.

וגם עפ''י אופן משל הב' הנ''ל דחיות הנפש בגוף, שמשתנה ממהות רוחני למהות גשמי כנ''ל

Likewise, [this may be understood] according to the second analogy mentioned above, of the life force of the soul in the body, in that it changes from spiritual existence to physical existence. 

ג''כ אין זה שינוי כלל, שהרי כמו שיש קישור וחיבור לחיות הגשמי לחיות הרוחני ממה שרואים התפעלות הנפש ממקרי חיות הגוף, ועכ''ז לא ישתנה בעצם הרוחנית מחסרון התפשטות חיות אבר גשמי כנ''ל, כך אין שינוי בבחי' אור העצמות, להיותו מאיר גם אחר הצמצום

Here too, there is no change at all,[23] since, just as there is a connection and bond between the physical life force and the spiritual life force, in that we see that the soul is affected by the circumstances of the life of the body, but nonetheless, there is no change in the spiritual essence as a result of a lack of spreading forth of life force to a physical limb, as explained previously,[24] so too, there is no change in the essential light [of G-d], even as it radiates after the Tzimtzum. 

גם שאינו רק לפ''ע ההשתלשלות

[This is true] even though [after Tzimtzum] it is [revealed] only according to the capacity of the chaining down [of the worlds].  

הרי יש ביניהם קשר וחיבור, ועכ''ז בצמצום האור בבחי' הקו, אין זה שינוי כלל באור העצמות עפ''י משל זה 

For, [although] there is a connection and bond between them,[25] nonetheless, according to this analogy[26] the Tzimtzum of the light into a [finite] line [of revelation] does not cause any change at all in the light of the Essence. 

וכן עפ''י משל הג' מכח התנועה בגשם או כמשל התחכמות מכח המשכיל הנ''ל

This is, likewise, the case according to the third analogy of the physical [movement] which comes from the [spiritual] power of movement (Koach HaTnoo’ah),[27] or [similarly], according to the aforementioned analogy of the insight (Chochmah) which comes from the power to conceptualize (Koach HaMaskil).[28] 

הכל עולה לסגנון א' כנ''ל באריכות וד''ל.

All these [analogies] arrive at the same point,[29] as explained before at length.  This will suffice for those of understanding.[30]

ואמנם בבחי' הרשימו שמבואר למעלה שזהו כמו הקיצור שכלול בו כל האריכות

Now, it was explained above that the aspect of the Impression (Reshimu) is like a summary which includes the entire length within it. 

הנה למעלה יובן מזה שזהו בחי' כח ההגבלה שיש באור א''ס הבלתי מוגבל בעצם

From this it is understood that above, [in G-dliness], this is the “Power to Limit” (Koach HaHagbalah) which exists in the Infinite Light, which is essentially unlimited[31]. 

דהיינו להביא כל הארות אור העצמות הבלתי גבול בבחי' הגבול

In other words, [He has the ability] to bring the entire radiance of the Essential Limitless Light, into an aspect of limitation. 

שזהו ענין הרושם שכולל בבחי' הגבלה מבחי' כל עצמות אא''ס, כמשל הקיצור שכולל הכל כו'

This is the matter of the Impression (Reshimu), within which the entire Essence of the Infinite Light is included in a limited fashion, similar to the analogy of the brief summary which includes the whole [concept] within it. 

כי הוא ית' כל יכול, וכלול בו ג''כ מכח המגביל

This is possible because G-d, blessed be He, is all powerful, and [therefore] also includes the power to limit (Koach HaMagbil). 

להגביל ולכלול ברשימה א' מכל אור העצמות כו' וכמ''ש במ''א באריכות.

[He can therefore] limit and include the entire Essential Light in a single impression, as explained elsewhere at length.

אך הנה באמת אין זה דמיון אמיתי לבחי' הרשימו הנשאר בחלל ריקן ומק''פ הנ''ל 

However, actually, [the above] is not an accurate analogy for the aspect of the Impression (Reshimu) that remained in the aforementioned “void” and “empty place”. 

כי הוא מורה שנסתלק משם הכל

This is because this [impression] indicates that everything was withdrawn from there.

ולא שנשאר איזה אור רק שהוא בקצור וגבול, אלא רק בחי' רשימו בעלמא כו'

[It does not indicate] that some light remained, albeit, in a brief and limited fashion.[32]  Rather, [in truth], only an impression remained.

א''כ הדמיון האמיתי הוא מרושם וציון קו קצר שעושין האומנין, שכולל כל אריכות מעשה הבנין

This being the case, a truer analogy [for the Reshimu – Impression] is [the analogy] of the short lines and signs of the blueprint that architects draft, which includes the entire length of the construction of the building.[33] 

ויותר מזה כמו האות לזכרון כנ''ל

An even greater [example of concealment], is [the analogy of a person who makes] a sign for remembrance, as previously explained. 

וכך למעלה כתיב זכר רב טובך, העצמי כו' וכה''ג 

Similarly, [regarding how it is] above [in regard to G-d], it states[34], “The remembrance of Your kindness” and the like, [in reference to] the essential [kindness of G-d][35].

ויותר בהעלם והסתלקות הוא כמשל הזורק אבן כו' כנ''ל

An even greater [example of] concealment and withdrawal is like the aforementioned analogy of one who throws a stone.

וכך אמר בס' הבהיר וכמו זרקא כו'

Similarly, it states in Sefer HaBahir[36], “It is as if it was thrown” etc. 

שהרי בחי' הרשימו נשאר נבדל בריחוק מקום מעצמות האור וכו'

This is because the aspect of the Reshimu – Impression remains separate and distant from the essential light[37]. 

ונקרא כח הנעלם ברשימו זו בחי' העלם אור, נבדל מהעלם עצמות האור דא''ס

This power which is concealed within the impression (Reshimu) is called the aspect of the “concealed light”, which is separate from the concealed Essential Light of the Infinite. 

כמו כח נבדל הנעלם בזריקת אבן

This is similar to the separate force concealed in a thrown stone. 

שבא מכח היד שכבר נעלם בעצמו כו'

[The force which propels the stone] comes from the power [of movement] of the hand, which already becomes concealed within the self [once the stone leaves his hand].

(וכדמיון כל הגלגלים וכוכבי לכת שסובבים מכח תנועה אלקית הנעלם, שבא בבחי' זריקה מאור וכח האלקי דט' כלים החיצונים דמל' דעשיה 

(This is comparable to all the stars and planets whose orbit is [caused] by the hidden G-dly power of movement which comes about in an aspect of a “throw” from the light and G-dly force of the nine external vessels of Malchut of Asiyah. 

שנק' זה כח הנבדל בחי' מל' שבמל' הבא בערך ריחוק נבדל

This [G-dly force which propels them] is a “separate force”, and is called the aspect of Malchut of Malchut, which comes out as separate and distant [from its source]. 

ולא כמו הכתיבה באצבע או כח יד הפועל עצמו בנפעל

This is unlike [the force vested in] the fingers when [a person] writes or the power of the hand as it [applies] itself [directly] upon an object.

שזהו גלוי עצם הכח בקירוב, שנק' בחי' מל' כמ''ש במ''א באריכות)

These are [examples of] a revelation of the essential power in [a way of] closeness and is called the aspect of Malchut, as explained elsewhere at length.[38])

ומשלים היותר קרובים לזה הוא כמו הרמז שהשכל בהעלם בתנועה הגשמיית

An analogy which is even closer to this [aspect of Impression - Reshimu] is like how an intellectual concept is concealed and hinted at through a physical motion [of the hand].[39] 

שזהו נק' בחי' הלבשה ותפיסא בדבר נבדל כו'

This is called the aspect of “investment” or “containment” within a separate matter[40]. 

וכן כשכותב שכל וחכמה בתנועת האצבע כו' כנ''ל

This is, likewise, the case when a person writes, [so that] the intellect and wisdom [are invested in] the movements of his fingers, as mentioned previously. 

כך למעלה, בחי' הרשימו בחי' דבר נבדל בערך, שבו מלובש בהעלם מכללות אור העצמות כו' וד''ל.

Likewise, above [in G-dliness,] the aspect of the Reshimu is like something relatively separate, within which the entire Essential Light is invested in a concealed manner.  This will suffice for those of understanding.

ואמנם מכל אלה יובן עכ''פ כללות ענין הרשימו

Now, through all of the above [analogies], we have, at least, understood the general matter of the Reshimu – Impression[41]. 

דגם שהוא בא בבחי' הסתלקות הכל, ולא נשאר בה רק בהעלם גדול בחי' תכלית הקיצור והרמז כו' או ככח נבדל כו', אבל מ''מ מזה עצמו בא ונמשך כל פרטי ההשתלשלות דקו שנמשך מרשימו זו

That is, though it comes in an aspect of complete withdrawal, so that all that remains in it is [just] an aspect of total brevity[42] and “hinting”[43] or [something] like a separate power[44], in a way of great brevity, nonetheless, all the particulars in the [entire] chaining down of the Kav – line [of limited revelation] come out of, and are drawn from this Reshimu – Impression itself. 

כי ברשימו זו להיותה כוללת הכל בהעלם עכ''פ, היא הנותנת שיוכל לבא הכל בהתגלות ע''י בחי' הקו עד סוף העשיה 

This is because of [the fact] that this Reshimu – Impression includes everything within it, albeit in a concealed manner.  It is for this reason that [afterwards] everything can come into revelation, through the aspect of the Kav – Line, until the end of Asiyah (the world of Actualization)[45]. 

וכמאמר כל היצור לא נכחד ממך

This is like the statement,[46] “All of creation is not concealed from You”.

ממך דוקא, שזהו הכל נעשה ונמשך בגלוי כמו שעלה ברצונו הפשוט בעצמות האור שלפני הצמצום

It says “You”, specifically[47].  This is [to indicate] that everything is done [by] and drawn into revelation according to how it arose in His simple desire, in the essential light which preceded the Tzimtzum. 

כמו ששיער בעצמו כו'

[That is, according to] how He estimated within Himself. 

שהרי במח' קדומה זו ששיער בעצמו הוא צופה ומביט הכל בסקירה א'

For, with this primal thought which He estimates within Himself, “He sees and gazes at everything in one glance”[48]. 

דהיינו מה שנסקר בהעלם ובקיצור ורמז ברשימו זו כו'

That is, [He sees] that which is hidden and concealed in the brevity and “hint” of the Reshimu[49].

וה''ז כמשל רושם האומן, שממנו דוקא ידע לעשות כל אריכות מעשה הבנין בפרטי פרטיו מראשו לסופו

This is analogous to the architect’s blueprint.  It is specifically from this [blueprint], that he will know [how] to make all the particular details of the entire length of the actual construction, from beginning to end.

רק כדי שלא יתעלם ממנו טעמו ונימוקו בעצמותו לאריכות הענין, הוא עושה לו רושם לזכרון

However, in order that he will not forget his [original] reasoning and considerations due to the lengthiness of the subject, he drafts a blueprint as a reminder. 

שלא ינטה מזה ולא יצטרך לעיין בעצמו מחדש

In this way he will not veer from [his original intent] and he will not have to rethink [the matter] within himself, anew.

וכמ''כ ענין הציונים ללימוד עמוק שבעצמו כו'

This is, likewise, the case in the matter of making mnemonics for a deep study within himself. 

שזהו תועלת לידע מהם כל אורך עיון עומק עצמותו שיש לו, פן ינטה ממנו כו'

These are beneficial to him, in [the fact] that through them, he [is reminded and] knows the entire length of the analysis of the depth within himself, so that he will not stray from [his reasoning] etc.

וכך בחי' הרשימו הזאת הכוללת ברמז ובקיצור מכל אור העצמות הנעלם בה, הוא עצמו המקור לכל ההמשכות דקו''ח

Likewise, this aspect of the Reshimu – Impression, within which the entire light of the Essence is concealed and included in the way of a “summary” or “hint”, is itself the source for the drawing down of the Kav V’Chut[50]. 

בבחי' מקיף ופנימי מראשו לסופו

[It is the source both] of the aspects of the encompassing [lights] and the inner, pervading [lights, of the entire Creation,] from beginning to end[51]. 

שיהיה הכל כמו שעלה ברצונו וחכמתו הפשוטה בעצמות אור א''ס ממש כו'

This is so that everything should be [created exactly] as it arose in His simple desire and wisdom, in the Essence of the Infinite Light, literally.

וזהו מ''ש במ''א שהנקודה יש בה העלם והתגלות, ב' הפכים

This is the meaning of that which is stated elsewhere, that a point contains two opposites, concealment and revelation. 

העלם מכל מה שעליון הימנה בערך, וגילוי הכל למקבלים נמצא ממנה דוקא

It is concealment relative to everything above it, [but, on the other hand] all revelation to the recipients comes about specifically from it. 

והוא בחי' הקו שנמשך מן הרשימו

This [revelation] is the aspect of the Kav – Line, which is drawn from the Reshimu – Impression[52]. 

שהוא כצורת ו' שראשו י' והולך ונמשך למטה כמ''ש במ''א באריכות

[The Kav – Line] is in the shape of [the letter] Vav (ו), which begins as a Yud (י) and is drawn down, as explained elsewhere at length[53].

ובכל זה מובן כללות ענין הצמצום דמק''פ ובחי' הרשימו והקו

Through all of the above, the general matter of the Tzimtzum [which is called] the “empty place”, and the aspects of the Reshimu and the Kav, may be understood. 

שהוא רק בחי' הגבלה בעצמות כדי שיומשך הכל בגלוי

[It is understood] that this is a self limitation only in order that everything will be drawn into revelation[54].

וז''ש כי עמך מקור חיים, באורך העצמי נראה אור, אור של תולדה, שהוא בחי' הקו וכמשי''ת בעז''ה

This then is the meaning of [the verse], “With You is the source of life, [in Your light is seen light”.  That is,] from Your essential light there is seen a [secondary] “offspring” light, which is the aspect of the Kav, as will be explained with the help of G-d.

וזה כל האדם, להעמיק דעתו בכ''ז וכיוצא בו

Now, the entire purpose of man is the deep contemplation of this matter, and the like.  

מפני שמזה דוקא יבוא לכלל היחוד האמיתי בהתקשרות נפשו בחיי כל החיים העליומים, שהוא עצמות אא''ס ממש מטעם הנ''ל וד''ל:

It is specifically through this, that he will come to True Unity, binding his soul to the supernal life of all lives, which is (Atzmoot Ohr Ein Sof) the Essence of the Infinite Light, literally, for the above mentioned reason[55].  This will suffice for those of understanding.

End of Chapter Thirteen



[1] This is an acronym for the worlds Atzilut, Briyah, Yetzirah and Asiyah.
[2] This refers to the line of limited revelation, as will soon be explained.
[3] In other words, just as before the Tzimtzum the Infinite Light filled the entire “void” and “empty” place, so too it fills the “void” and “empty” place after Tzimtzum.  The change is only in respect to the recipients.  This is like the aforementioned allegory of the teacher.  Even when the teacher is teaching in a short and summarized manner, nonetheless, his entire length, breadth and depth of knowledge is not concealed from himself, but only concealed to the students, who are the recipients.  Likewise above, the Infinite Light is only concealed from us, the recipients, but to G-d it is fully revealed, just as before the Tzimtzum.  However, there is a difference between the analogy and the analogue.  With regard to a human teacher who is limited, there is a certain change in him, due to the fact that he can only think one thing at a time.  In other words, when he is teaching with brevity, his mind must be focused on the short teachings and not on the entire length and breadth of his knowledge.  Therefore, there is a certain change in the teacher, from totally revealed to somewhat concealed.  That is, there is a certain amount of concealment to himself as well.  So even though his knowledge was not actually, totally removed, it did change from a revealed state to a concealed state.  However, this is not the case in the analogue, i.e. in G-d, who is infinite.  Because He is not limited as man is, there is no concealment at all in relation to him.  It is only in relation to us, the recipients, that there is concealment.  To G-d, there is no concealment whatsoever.  Just as the light of His Essence filled the entire “empty space” before the Tzimtzum, so too, it fills the entire “empty space” after Tzimtzum.
[4] See previous footnote for the difference between the allegory and the analogue.
[5] Psalms 18:12
[6] See (Rashi) Tractate Shabbat 77b.
[7] That is, the recipients and all of Creation, only receive from the impression which remains after the Tzimtzum.  Therefore, in relation to created entities, the Infinite Light is concealed.  However, in regard to the essence of G-d which precedes the Tzimtzum, there is no concealment whatsoever.  Therefore, this verse and the statement of the Sages, do not speak in reference to the Essence of G-d, but rather they speak only from the angle of created entities.  However, in regard to the Essence of G-d, which precedes the Tzimtzum, it states, “I HaShem have not changed”.
[8] See the Amidah prayer.
[9] In other words, it is completely concealed from the perspective of the recipients.
[10] See the morning prayers.
[11] This statement clearly indicates the fact that the Essence of G-d, and His Essential Light, remain totally unaffected by the creation of the worlds.  As explained above, the effected changes are only from the angle of the recipient.
[12] This verse once again indicates that the Essence of G-d and His Infinite Essential Light are unaffected by creation.
[13] Job 12:22.  The “darkness” refers to the Tzimtzum – Withdrawal (of revelation to the recipients) and the Reshimu – Impression.  The “revelation” is the revelation of the Kav – the Line of the entire chaining down of the worlds (which will soon be explained).
[14] This refers to the line of revelation which follows the Tzimtzum, including the entire chaining down (Hishtalshelut).
[15] In other words, the existence of the entirety of Creation does not pose a contradiction to His absolute unity, and perfection, for it is not something new which was not included there.  This is because, what follows the Tzimtzum in revelation, comes from the same essential light which preceded the Tzimtzum.  For example, when a teacher desires to teach a student, whose comprehension is not equal to his own, he must make a Tzimtzum.  That is, he must first gather the entire length and breadth of his understanding of the subject in his mind, arriving at the essential point which he desires to give over.  This is a Tzimtzum, and the point which remains is a Reshimu.  When he then begins to explain the teachings according to the capacity of the student, he is in truth drawing from the essential light of his intellect before his Tzimtzum.  However, now, it is drawn out in a limited fashion according to the capacity of the student.  Nonetheless, in the mind of the teacher there was no diminishment whatsoever, and it is literally the same essential light as before the Tzimtzum.  The explanations which he draws from there were included there all along in a Heyulie fashion.  The limitation and lack of revelation or awareness is only with respect to the recipient, who receives and perceives only the short explanations.  See also footnote 3.
[16] The word “You” is spoken in the second person and indicates that the person being spoken about is present.  It therefore is used to refer to the revelation of G-d after Tzimtzum, in that which is presently revealed.  In contrast the term “He” is spoken in the third person and indicates that the person spoken about is not present.  This is used to refer to the Essence of G-d and the Infinite Light, as it precedes the Tzimtzum which is not presently revealed.  However, the meaning of the statement, “You are He”, is that even after Tzimtzum there is still only one existence.  In other words, the “You” that is revealed after Tzimtzum is the same as the “He” which precedes the Tzimtzum, for there is nothing outside of G-d.
[17] This is to say that the light of the Essence cannot be considered to be an “encompassing” light, which “encompasses” and “surrounds” something internal (or external) to it.  For, the reality of the light of G-d’s Essence is the reality of G-d Himself, i.e. his absolutely singular existence (as previously explained in ch.10-11).  So, although it encompasses all of Creation, it does not encompass it like a “Makif L’Pnimi – An encompassing light which encompasses an inner light.”
[18] This is to say that it is the revelation of the absolute singularity of G-d, as He is in His Essence.  As explained in the previous footnote, this negates the concept of “Makif L’Pnimi”, something which encompasses something internal (like one circle within another).  Rather, there is only one existence.
[19] See morning prayers, Emet VeYatziv…
[20] This statement again indicates that He and “His Name” – The Essential Light – remain completely unaffected by Creation.  For example when a person makes a movement, this does not diminish his essential power of movement in any way, nor does it affect any change there whatsoever.  Furthermore, as explained previously, the essential power of movement cannot be called “movement” at all, since firstly, it is not separate from the essential self, and secondly, it is not at all in the category of “movement”.  Nonetheless, we must still say that the movement came from there, for otherwise, where did it come from?
[21] The Hebrew word “Baruch – Blessed” also means to draw down, as in, “Hamavrich Et HaGefen – to draw down the vine”.  Therefore, the statement, “He is blessed and His name is blessed” indicates that G-d does indeed lower Himself into Creation.  This seems to contradict what we stated above, that “He is holy and His name is holy” and removed from Creation.  However, the Rebbe here explains that the revelation within Creation is only drawn from the aforementioned “letters” which were “engraved” in the “upper purity”.  In other words, this is not a revelation of the Essence of G-d to the recipients, but rather, they only receive what He estimated within Himself in potential.  That is, the influence is limited to what is necessary for the chaining down of the worlds, and not according to G-d’s infinite ability to create.
[22] To understand this, let us return to the analogy of the teacher and student.  When the teacher proceeds to teach the student, the first thing he must do is withdraw the entire length and breadth of his knowledge, leaving only the point which he desires to convey to the student.  Now, even this point does not remain in his mind according to his own capability and understanding of it, but rather, it is specifically according to what is necessary for the student.  However, this in no way detracts from the essential understanding of the teacher, and is only a concealment relative to the recipients.  Likewise above, although the impression includes the entire Infinite Light, it is in a state of concealment to the recipients.  All that is revealed is an impression of the “letters” of estimation within the Essence, of that which is necessary for the chaining down of the worlds.  However, this does not at all cause change or detract from the Essence or the Light of the Essence itself, as in the analogy above.  It is from this impression that the line of limited revelation is drawn forth to create the worlds (as will soon be explained).
[23] That is, there is no change in the essence of the soul and its essential light.
[24] For example, although a blind person may be physically lacking the faculty of sight, his soul is not lacking in this.  This is evident from the fact that he can father a child who does possess the faculty of sight.
[25] This is to say, the limited ray of revelation which follows Tzimtzum is bound and connected to its source, which is the Infinite Light before the Tzimtzum.  It is like a finite revelation of a particular, from an infinite Heyulie power.  The essential Heyulie power is unaffected and undiminished by particular revelation.  So, although the particular revelation is totally bound with the Heyulie ability which is its source, it does not affect it in any way whatsoever.  This is may be understood from the above example of a blind person who fathers a seeing child.
[26] Referring to the analogy of the life of the spiritual soul as it is vested in the physical body.
[27] In other words, when one draws out a limited physical movement from his spiritual and essential Heyulie ability for movement, the limited physical movement is completely bound with the essential Heyulie ability for movement.  Furthermore, it is exactly according to his estimation for the entire act, which he made within himself before he actually moved.  Nonetheless, there is no change or diminishment whatsoever in his essential Heyulie ability for movement itself, and therefore no change in his essence.  Likewise above, the entire chaining down of the worlds is like a single line of movement, and is according to the “letters” of the estimation which G-d made within Himself.  Nonetheless, this limited revelation in no way affects or causes any change in His Essence, or in His Essential Light, and does not diminish it in any way whatsoever.  See also footnote 20 of this chapter.
[28] When one has a flash of insight into a particular subject from his essential Heyulie ability to conceptualize concepts, although this particular flash of insight is bound with this power of the intellect, it in no way affects it or causes any change in it.  Rather, it is like a specific movement from the spiritual power of movement, and the other examples above.  The analogue is understood, that the Tzimtzum does not affect any changes in the essence of the Infinite Light whatsoever.
[29] That is, the Tzimtzum only conceals from the angle of the recipient, but causes no actual change in the Essence of G-d, or in His Essential Light.  Therefore, just as prior to Creation He was one and alone, so too, from His angle, after creation He is still one and alone.  Furthermore, just as His Essential Light radiated before Tzimtzum, it likewise radiates without any change at all, after Tzimtzum.  The purpose of man is to truly grasp this matter, as mentioned previously.
[30] Now that the Rebbe has given the explanations of the analogies of the previous chapter concerning the Tzimtzum, he will continue with the explanations of the analogies for the matter of the Reshimu – impression which remained. 
[31] It is explained here and elsewhere that G-d, who is truly unlimited, having no limitations whatsoever, also possesses the power and ability to limit and reveal Himself in a limited fashion.  Furthermore, this itself gives greater insight into G-d’s omnipotence.  That is, He is not limited to the “unlimited”, but to Him the infinite and the finite are literally equal, and He is beyond them both.  However, it is specifically the expression of His Self in a limited fashion, which informs us of this, shedding light upon the greatness of G-d’s omnipotence.
[32] The analogy above for an “Impression” which is like the brief teachings of the Mishnah which contain the entire length and breadth of the logical debate of the Talmud, is not a good analogy for the concept of Reshimu – Impression.  This is because although the Mishnah is like a summary which includes the entire length, there is, nonetheless, some light in the teachings of the Mishnah itself.  In other words, the Mishnah isn’t a total concealment, but actually retains some light in a revealed way.  However, the Reshimu – Impression indicates a complete withdrawal of all light and revelation so that only an “impression” remains.  As was explained in the previous chapter, this is better understood through other analogies, such as the analogy of a blueprint, or of one who makes a “sign” or “mnemonic” for a certain concept etc.  In these examples (which will shortly be explained) there is actually a complete concealment of the entire light.  Nonetheless, it is all included there in a concealed way.
[33] In this analogy, there is no actual “light” or “building” in the blueprint.  One cannot reside within a blueprint.  Nonetheless, to a person who knows how to read it, and certainly to the one who drew it, the entire length and breadth of the building, down to the finest detail, is known.
[34] Psalms 145:7
[35] As will later be explained the Infinite Light is compared to the attribute of Kindness - Chessed, whose nature is to spread forth in revelation.  (This is in contrast the aspect of Tzimtzum, which represents the attribute of Might – Gevurah, and restraint.)  This verse, therefore, indicates that only a “remembrance” of this “kindness” (the Infinite Light) remained after the Tzimtzum.  This is an even better analogy for the aspect of the Reshimu – Impression, which indicates a complete concealment of the Essential Light of G-d, with only an “impression” or “remembrance” of this “kindness” remaining.
[36] Sefer HaBahir – The Book of Brilliance is one of the earliest Kabbalah texts, written by the great Sage, Rabbi Nechunia Ben HaKana.  See also Shmot Rabba, ch. 13.
[37] In other words, a stone which is thrown is separate from the thrower of the stone, yet nonetheless contains within it the strength of the thrower, and even more than this, it contains his very essence.  This is so much so that he himself is directly responsible for any damage incurred by the stone.  Similarly, from the angle of the recipients, the physical universe appears to have been “thrown” and separate from its “thrower”.  That is, from the angle of the recipients, this type of Reshimu – Impression leaves room for the recipients to perceive themselves as separate entities from the “thrower”.  (However, even with this type of Reshimu – Impression, it is certainly perceivable that there is a “thrower”, and that the universe did not bring itself into being. However, one may erroneously think that the universe exists on its own, like the stone which is separate from the “thrower”.)  Nonetheless, this is only from the perspective of the recipients.  In truth, the universe does not exist outside of G-d, and all “apparent” changes are only in the perception of the recipients, rather than the influencer.  This was previously explained in regard to the Tzimtzum.
[38] The contents of this parenthesis will be discussed and explained later at great length, in the explanations of Malchut and Malchut of Malchut.  However, for the sake of clarity it must be pointed out that this perception of “separateness” and “distance” is only from the angle of the recipients, as explained previously.
[39] This is like the aforementioned analogy of Sir Winston Churchill’s famous “V” sign for “Victory” etc.
[40] This is also similar to the investing of a deep intellectual concept into an allegory.  In truth, the allegory itself has nothing to do with the concept, and is merely like a “separate garment” to it.  However, when it “fits” properly, one is capable of grasping the deep concept by means of the analogy which “enclothes” it.  Therefore, although all the “light” of the concept itself is withdrawn, it is still there, concealed within the “separate garment” of the allegory.
[41] In other words, a single one of these allegories itself is not sufficient to convey every aspect of the matter of the Reshimu – Impression.  Nonetheless, each analogy presents a certain facet, and through all of the analogies together one may come to understand the matter of the Reshimu – Impression.  (The usage of more than one analogy to convey each facet of a whole concept has already been explained in chapter three.  Also see R’ Hillel Paritcher’s explanations of chapter three.)
[42] This is like the allegory of the blueprint, within which the entire length of the construction is included in a short and summarized manner.  This analogy brings out the point that in the Reshimu – Impression, the entire infinite light is included there, albeit in an absolute “summary” and concealed fashion.  Nonetheless, it is all there.
[43] This is like the allegory of one who makes a mnemonic or hints with his hands at a much deeper intellectual concept.  In this allegory, it is as if the deep concept becomes vested within the hint, which itself has no actual relation to the concept.  Another similar analogy for this can be drawn from a person who ties a string to his finger to remind him of something.  The entire concept is contained within the string, even though the string is a completely separate matter from the concept, so that when he glances at the string it immediately brings the concept to mind etc.  This analogy brings out the point that the Reshimu – Impression itself, bears no resemblance to the Infinite Light of the Essence itself, but nonetheless contains the entirety of it.
[44] This is like the allegory of one who throws a stone or any other object.  From this allegory we can see how the Reshimu – Impression, and what follows it, can appear to be “separate” from the “thrower”. (However with regard to the actual Reshimu, in truth it only appears separate from our angle, but not from G-d’s angle, as explained above).
[45] In other words, every particular that was ever created or ever will be created, in the highest spiritual realms, or in our physical world, was included in this Reshimu – Impression.  As will soon be explained, it is from this Reshimu that the band of limited revelation (Kav) is drawn.
[46] See Zichronot blessing of the Musaf prayer of Rosh HaShanah.
[47] In other words, although this Reshimu – Impression contains everything in a completely concealed way, this concealment is only in regard to the recipients.  For example, when one ties a string to his finger as a reminder, although its meaning is completely concealed to everyone else, to himself it is not concealed at all.  Likewise, although to us (the recipients) this Reshimu is a total concealment (even though it contains everything), to the Essence of G-d there is no concealment whatsoever.
[48] See tractate Rosh Hashanah 18a.
[49] In other words, He sees everything.
[50] This is the term for the limited line of revelation which is drawn from the Reshimu, as will be explained in the following chapter. 
[51] This will be explained later, in chapter sixteen.
[52] As mentioned before, the Reshimu is like a point which remains after Tzimtzum.  The reason it is compared specifically to a point is because a point indicates complete withdrawal into itself, as opposed to a line which indicates downward revelation.  As will be explained, although a point and a line are two opposites; concealment and revelation, nonetheless, a line is drawn specifically from a point.
[53] In other words, the Reshimu – Impression is like the letter Yud (י) which is a point.  The Kav – Line of limited revelation is like the Vav (ו), whose beginning is a Yud (י).  The fact that a line is drawn from a point gives insight into how the Kav is drawn from the Reshimu.  Therefore, this Reshimu contains two opposites.  It is conceals everything above it, but nonetheless, is the source of revelation to that which is below it.
[54] This is like the aforementioned analogy of the teacher student relationship.  For example, a great teacher who is teaching young children does not teach the subject matter in the way he understands it.  Rather, he limits himself, so that he only reveals in a very restricted form.  Nonetheless, his entire purpose in teaching is not for “constriction” but actually for revelation.  Furthermore, ultimately, his desire is not that the students should understand only the “constricted” teaching, but that their grasp should be equal to his own etc.  Likewise, the ultimate intent in Creation is for the revelation of G-dliness, as opposed to its concealment.  This is true even though it appears that “concealment” is in effect.  In the example above, were the great teacher to teach the children according to the way he understands the subject, it would be beyond the capacity of the students, and would actually be total concealment.  Likewise, if G-d revealed everything at once, it would be absolutely beyond us, and would actually be the ultimate concealment.
[55] This is a reference to the beginning of chapter twelve.