• 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......

    The https://watchmenfromisraelinjerusalem.com/  is a Home for all the Lost Sheep from Israel who turn back to Adonai their Elohim with all their heart and with all their being. But also you can represent yourself, your group or nation in unique a way. You can open a Profile and put blog-posts. Create a group with blog-posts and forums. People can subscribe to notifications updates from groups. The https://watchmenfromisraelinjerusalem.com/ is dependent on donations. To hold it free for maintenance and further development for everyone from the Lost Tribes of Israel….. 

    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.

    Please help me with donations for the maintenance and further building of the 

    https://watchmenfromisraelinjerusalem.com/ for everyone to hold it free:


    Donate via Paypal to: [email protected]


    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 Two

Shaar HaYichud

The Gate of Unity


The Holy Rabbi Dov Ber of Lubavitch


Translated and Annotated by Shimon Markel

Edited by Rabbi A. Markel

Copyright © 2004


Chapter Two


והנה ידוע שיש בבינה עצמה ב' מדרגות, בינה ותבונה, וענין התבונה הוא בחי' התפשטות אור הבינה (כמ''ש בזהר דאו''א תתאין הם יש''ס ותבונה, ונק' אימא תתאה כו') 

Now, it is known that in Binah itself there are two levels; Binah and Tvunah. The matter of Tvunah is the aspect of the spreading forth of the light of Binah. (This is as stated in the Zohar[1], “The lower mother and father are Yisrael Saba and Tvunah”[2].  ]Tvunah is[ called the lower mother.) 

מצד קליטתה היטב בכלי המקבל ההשגה דבינה, ע''כ מתפשט בה להביאה בכמה ענינים נבדלים מעצם ההשגה, והוא הנק' איש תבונה, כמו מים עמוקים כו' איש תבונה ידלנה.  


]This comes about[ because ]the concept[ is grasped very well in the vessel of the comprehension of Binah[3].  Therefore, ]through this[, it spreads forth to bring it into many matters, which are separate from the essential comprehension ]of the concept itself[[4].  ]One who is capable of[ this is called “a man of Tvunah”, as in ]the verse[[5], “Deep waters… a man of Tvunah shall draw them out”.  

מים עמוקים הם בחי' עמקות בינה שנשאר בהעלם העצמיות, ואיש תבונה דווקא ידלנה וישאבנה מן ההעלם להביאה להתפשטות בכמה אופנים שונים לרוות את המקבלים 

The “deep waters” represent the aspect of the depths of Binah which remain concealed in the essential self[6].  It is specifically the “man of Tvunah” who draws it out and brings it forth from its concealment, to bring it to spread forth in many different manners, in order to quench the thirst of the recipients[7]. 

כמו הדולה מים עמוקים להשקות הצון כו' והוא כמו שאנו רואים בחוש, שבהיות השכל והסברא עמוקים ביותר מהכיל בהשגת אדם, הנק' מים עמוקים כו', שהוא בחי' עומק המושג הנ''ל שהאורך והרוחב ממנו בא כו'

This is analogous to one who draws out deep waters to quench the thirst of the sheep[8].  We may clearly observe that when the reasoning of an intellectual concept is too deep to be retained in the comprehension of man, this is called “deep waters”, which is the aspect of the depth of the comprehension (omek hamoosag), from which the length and width come, as previously explained[9]. 

ואיש בעל תבונה דווקא ידלנה, פי' שיוציא לאור בחי' העלם העומק המושג עד שיכילנו השגת האדם, כאלו לא הי' עמוק כלל, כמו הדולה מים עמוקים שמקרב את העומק כו'

It is specifically one who possesses the power of Tvunah who can “draw it out”.  In other words, he brings to light the aspect of the hidden depth of the concept, until it may be retained within the comprehension of man, as if it was not deep at all.  Just as ]in the analogy of[ one who draws the deep waters ]out of the depths of the well[, he brings the depth ]itself[ close.

ולפי''ז מוכרח לומר שכח התבונה הוא כח המתפשט מכח הבינה להביא עומקה לגילוי למטה למקבלים כו'

According to the above, we must say that the power of Tvunah is a power which spreads forth from the power of Binah, to bring its depth into revelation below to the recipients. 

משא''כ כשאינו איש תבונות, גם שהוא בעל השגה במוח דבינה (שנק' תפסן בל' העולם) יוכל להיות שהשגתו נשארת רק כמו שהיא בעצם, במוח הבינה שלו שנק' רוח בינתו לבד, ולא יבוא ממנה שום התפשטות למטה בענין נבדל שחוץ מן עצם ההשגה כלל

This is not the case with one who is not “a man of Tvunah”.  Although he may be a man of comprehension in his mind of Binah[10], it is possible that his comprehension remains as it is in the essence of his mind of Binah[11].  ]That is, he only possesses[ “the spirit of Binah”, but there will not come from it any spreading down into separate matters, outside of the essential comprehension itself[12]. 

וגם שיש בהשגה אורך ורוחב ועומק כנ''ל, הכל הוא רק בעצם ההשגה, כמו שהיא, אבל לא שיתגלה למטה בענין נבדל, ומכ''ש עומק המושג הרי נשאר בעומקו בהעלם לעצמו, וכן האורך והרוחב, הכל בעצם ההשגה כמו שהיא, שהיא במקומה לבד 

Furthermore, although his comprehension is in the length, width and depth, as explained above, it is all in the essential comprehension, as it is[13].  However, it will not be revealed below in separate matters, and certainly, the depth of the concept remains in its depth, concealed in itself.  Likewise, the length and width all ]remain[ in the essential comprehension, as they are, in that state alone[14].

ודוגמא לכל זה, הנה אנו רואים בעומק הפלפול בתלמוד וטעמי' בסברות רבות כך וכך

An example of all this can be seen in the depth of the logical debate of the Talmud, in which there are many reasons and explanations to argue one way or another way etc. 

גם שבאים בהשגה דבינה, אבל לא יוכלו עדיין להוציא לאור מעצם השכל איזה פסק דין חייב או זכאי כלל

Although one may come to the comprehension of Binah[15], nonetheless, he is still incapable of bringing to light any actual verdict or ruling of “innocent” or “guilty” from the essential intellect. 

דהיינו שלא יוכל להוציא מתוך הסברה איזה חיוב עפ''י זה השכל ולא איזה זכות עפ''י זה השכל

In other words, one is not capable of bringing out any “guilty” verdict from this reasoning, nor any “innocent” verdict from this reasoning. 

כי עדיין אין השכל והסברה רק השכלה שכליות לבד, בלתי ימצא ממנו שום התפשטות בהטיות לענין נבדל הימנה, שהוא לחייב על ידה או לזכות על ידה

This is because, as of yet, these concepts and explanations are only completely theoretical abstractions. One will, therefore, not find any spreading forth into matters which are separate from them.  In other words, ]he will not be capable[ of applying these reasons and explanations ]in practice[ and state a “guilty” or an “innocent” verdict through them.[16] 

והרי זה כמו דבר ההיולי שלא נודע עדיין מה ימצא ממנה ומה יעשה בה

Rather, it is like a Heyulie[17] power, in which it is not yet known what will result from it or what could be done with it.

ואמנם כח התבונה שמתפשט ממוח הבינה, היינו מה שביכולתו להביא עצם ההשגה לבחי' התפשטות למטה ממנה בכל ענין נבדל הימנה, או לחיוב או לזכות או להתפעל בלב, וכן להביאה במחשבה בכמה אופנים שונים כו'.

]It is[ therefore ]understood that[ the power of Tvunah which spreads forth from the mind of Binah is the ability to bring the essential comprehension, to an aspect of spreading down from it, in all matters which are separate from ]the concept[ itself.  ]That is to say, he is capable of arriving at a verdict[ whether for “guilt” or for “innocence” etc.  Likewise, the arousal ]of the emotions[ of the heart ]comes from this power[[18].  Furthermore, ]he is capable of[ bringing it into thought in many various angles[19].

אך לכאורה אנו רואים שיש בבינה עצמה בחי' מדות הנק' ז''ת דבינה, ונק' מדות שבשכל המטה כלפי זכות או שכל מטה כלפי חוב כידוע

However, at first glance, we see that in Binah itself, there exists an aspect of emotions[20], which are called the seven lower sefirot of Binah.  These are ]also[ called the emotions of the intellect which leans either towards merit, or the intellect which leans towards guilt, as is known. 

היינו כמו שהמדות שבשכל הן בעצם ההשגה עדיין בהעלם 

However, these are only as the emotions still are concealed within the essential comprehension[21].

אבל להביא בחי' התגלותן בדבר נבדל, כמו להורות בענין מקרה דבר מה עפ''י השכל והסברא הזאת, להטות את המשפט של זה הענין לחו''ג שבו דוקא, הרי איש תבונה דווקא יוציא לאור מן המדות שבבינה כו'

Nonetheless, to bring these emotions out into revelation in a separate matter, such as to shed light upon a certain case according to this concept and reasoning, and to ]actually[ cause the judgment on this matter to lean either to kindness or sternness, specifically requires a man of Tvunah.  ]It is specifically a man of Tvunah ]  who can bring out insight and light, from the emotional [sefirot ]of Binah.

ואיש תבונות היינו כח הקולט בכי טוב לעצם ההשגה, ע''כ מתפשטת ההשגה בו לעשות ולהורות בה כמה ענינים נבדלים לגמרי

The meaning of “a man of Tvunah” is that he has a thorough grasp of the essential comprehension[22].  Because of this, the comprehension spreads forth in him, to do and to shed light upon many completely separate matters.

וגם ביכולתו להביא את עומק בינה לידי גילוי כנ''ל וד''ל

He is even capable of bringing the depth of Binah[23] itself into revelation, as explained above. This will suffice those of understanding.[24]

וזהו שנק' תבונה בן ובת כידוע, להיות כי גם בתבונה יש ג' דברים, עומק ואורך ורוחב. העומק הוא עצם כח התבונה הזאת שבאותה ההשגה, כמו שהיא בשעה שקולטת אותה כו'  

For this reason Tvunah is also called Ben U’Bat – Son and Daughter, as is known.  This is because Tvunah likewise possesses the three [dimensions of] depth, length and width.  Its depth is the essential strength of the power of Tvunah (insight) of this comprehension, as it is during the time which he grasps it[25]. 

ובה יוכל עומק ההשגה הנ''ל לבוא לגלוי, כנ''ל בפ' איש תבונה ידלנה כו'

Through this (grasp) he is capable of bringing the [very] depths of the concept [out] into revelation, as was previously explained on the verse, “a man of Tvunah shall draw them (the deep waters) out”. 

והאורך הוא ירידתה בענין אחר הנבדל, להורות בו ולעשות מעשים רבים על ידה כו'

The length of Tvunah is the descent [of the concept] into a separate matter, to shed light upon it, or to accomplish many actions through it. 

והרוחב הוא בחי' התפשטות התבונה בעצם ההשגה, להרחיבה במח' בכמה רבוי אופנים שונים ולא כמו שהיא לבד כו'

Its width is the aspect of the spreading forth of his Tvunah[26] in the essential comprehension [itself][27], to expand it in his thought in many different manners, and not just [in the essential manner] that it is[28].

ומה שכלולה התבונה מב''ן וב''ת, היינו מה שמתבונה דוקא יולדו המדות בגלוי מהות בפ''ע, כי מבינה עצמה לא היו תולדות המדות אע''פ שנק' אם הבנים כו' (אבל היא אימא עילאה)

]Now, the reason] that Tvunah is called Ben U’Bat – Son and Daughter[29], is because it is specifically Tvunah which gives birth to revealed emotions as matters in and of themselves[30].  For although Binah is called the “mother of the sons”[31], nonetheless, from Binah itself, there is no birth of the emotions (since it is the “upper mother”[32]). 

משא''כ התבונה נק' אימא תתאה להוליד המדות, והוא בחי' ב''ן וב''ת, אהבה ויראה, שבאים בהתכללות בתבונה דוקא, שהיא בחי' התפשטות אור הבינה למטה כנ''ל

In contrast, Tvunah is called the “lower mother”, [for it is she] who gives birth to the emotions.  These [emotions] are the aspects of “Son and Daughter” – love and fear, which specifically come about included in Tvunah.  [This is because Tvunah] is the aspect of the spreading forth of the light of Binah downward[33], as explained above. 

וגם לזה הטעם בחי' המוחין שבמדות נמשך מבחי' התבונה (וכמ''ש ה' בחכמה יסד ארץ, דאבא יסד ברתא כו'

It is also for this reason that the aspect of the intellect of the emotions[34] is drawn from the aspect of Tvunah.  (This is as stated[35], “G-d founded the earth with Chochmah, [and established the heavens with Tvunah”.  The first part of this verse, “G-d founded the earth with Chochmah”, refers to the fact] that “the father founded the daughter”[36]. 

כונן שמים בתבונה, שמים הן בחי' המדות, אש מים כידוע

[The second part of the verse states], “He established the heavens with Tvunah”.  As is known, the “heavens - Shamayim” refers to the aspect of the emotions, fire – Esh and water – Mayim[37]. 

וכן ובתבונה יתכונן, שהוא בחי' קיום המדות בבחי' המוחין דתבונה שבהם, כי התבונה כמו ממוצע להביא מוחין מבחי' מדות דבינה במדות שבלב

Similarly, [it is stated], “They are established with Tvunah”.  This refers to the establishment of the emotions [because] of the aspect of the intellect of Tvunah which is in them, since the aspect of Tvunah is like an intermediary to bring the intellect from the aspect of the emotions of Binah into the emotions of the heart. 

שזהו כמו כח ההבאה בענין הנבדל, שהוא עיקר ענין התבונה כנ''ל

This is similar to the power to bring [a concept] into a separate matter, which is the principal aspect of Tvunah, as explained above.)

וידוע ג''כ שיש נו''ן כפופה ונו''ן פשוטה בבינה, להיות נו''ן כפופה הוא הרוחב ונו''ן פשוטה הוא האורך 

Furthermore, as is known, in Binah there is a bent Nun (נ) and a straight Nun (ן)[38].  That is to say, the bent Nun (נ) is the width, while the straight Nun (ן) is the length. 

ונ' המלוי שלו בנ' פשוטה משא''כ בשאר מילוי האותיות

Furthermore, when expanded[39], the Nun which fills it is the straight Nun[40], which is not the case with the expansion of any other letters. 

כי האורך נכלל ברוחב וכך הוא בתבונה, ואמנם נון הכפל בענין הנק' התבוננות, כמו עמי לא התבונן וכו', שזהו בחי' פנימית בינה הנק' עיון, לעמוד על דבר כו'

This is because the length is included in the width.  This is likewise the case with Tvunah[41].  However, in regard to the double Nun in the matter which is called Hitbonenut, as in the verse[42], “My nation does not contemplate – עמי לא התנונן”;[43] this is the inner aspect of Binah, which is called Iyun, to stand upon the subject etc[44]. 

שנק' בינה שבבינה, הוא ממוצע בין בינה לתבונה ע''י הנו''ן פשוטה, שמחמתו נק' התבוננות כו' וד''ל:

This is called Binah of Binah and is an intermediary between Binah and Tvunah, through the aspect of the straight Nun.  For this reason it is called Hitbonenut.  This will suffice those of understanding.[45]


End of Chapter Two

[1] See Zohar Ha’azinu 290b and 291a.  See also Etz Chaim (Shaar Av”I) Shaar 21, chapter 8.
[2] Chochmah and Binah are called “father” and “mother”.  Quite simply, this is because the father (Chochmah) provides the seminal drop, and the mother (Binah) develops it into a complete “child”.  Yisrael Saba refers to the seven lower emotional sefirot of Chochmah, while Tvunah refers to the seven lower emotional sefirot of Binah.  For this reason they are called the lower father and mother.  This will now be explained.
[3] In other words, he has done the hitbonenut (or Iyun) and has a firm and thorough grasp of the concept, until its very depth.  According to how well he grasps the concept will be the measure of his Tvunah. That is, his capability to apply this concept to many other matters is commensurate to his grasp of its depth, which comes through the analysis.
[4] That is to say, he is capable of applying his understanding of this concept to many other matters, which are not directly relevant to the concept itself.
[5] Proverbs 20:5
[6] In other words, a person is incapable of “handing” someone the essential depth of a concept itself, for it remains concealed.  Rather, he must give someone a length and width of explanation, through which the other may also be capable of grasping its depth.
[7] He is capable of bringing the very essential depth out of its concealment, with many different explanations and in many different ways according to the intellectual capacities of the recipients.
[8] As opposed to bringing the sheep down to the depths, he brings the depths up to the sheep.
[9] In chapter one
[10] Footnote of the Rebbe:  This is called a “Tafsan –Grasper” in the terminology of the world.
[11] In other words, he understands the explanation of the concept itself, but he is not capable of applying this concept to other matters outside of the understanding of the concept itself.  This is because although he grasps the externality of the explanations of the concept, he has not grasped its true depth and essence.  Therefore, although he may even be able to explain the concept to someone else, he will only be able to explain it according to his own level of understanding, and will not be able to lower it down to the comprehension of one who is of lesser intellectual standing.  Furthermore, he will only be capable of explaining it the way he received it, but will not be capable of fashioning innovative explanations and allegories.
[12] He will therefore also not be capable of making any practical applications from this concept.  Rather, it remains theoretical and abstract.
[13] In other words, he only understands the concept in the way it was explained to him.  Therefore, there is a length of explanation that he knows, and a width of facets that he may know how to explain according to what he received, and a concealed depth and point to the concept. He is, nonetheless, incapable of bringing anything out of the depth, for it is hidden from him, in itself.  From this we see that although one may have a great length and width according to what he received or read on his own, it is quite possible that he actually could be lacking the essential depth of these concepts.  The way to reach the depth is specifically through Hitbonenut, as explained in chapter one.
[14] See previous footnote.
[15] That is, he understands and comprehends the reasons and explanations of both sides of the arguments.
[16] He only understands the case in the Talmud and its reasoning, as it is.  But he cannot practically apply this logic to the case which is before him, whose verdict has not been explicitly stated in the Talmud.
[17] There are two types of potentialities.  The first is called a “Heyulie” – “ability”, and the second is called a “Ko’ach” – “potential”.  The example usually given to explain the difference between these two potentialities is the difference between how fire exists in a coal as opposed to how it exists in a flint.  There is potential fire in a coal.  This potential energy is measurable.  One can calculate, by the size and density of the coal, exactly how much energy may be extracted from it, how long it will burn, how much heat it will produce etc.  The energy in the coal is limited.  As soon as it is burned up, it no longer contains any energy.  In contrast, the fire in the flint cannot be measured. It is unlimited.  As many times as one hits the flint, that is as many times as it will bring out fire.  There is no point when it can no longer produce fire, and yet, there is no potential fire in the flint.  The coal is an example of a Ko’ach – a potential.  The flint is an example of a Heyulie – ability.

This is similar to the power of speech, which is also a Heyulie ability. As much as a person may speak, it does not at all reduce his ability to speak. It is not that a person is born with the potential for five million words and that, as he speaks, he depletes his power of speech, until he runs out of words and becomes mute. Rather, his ability to speak is infinite, and the only factor which limits it, is his limited life span. Furthermore, even when he is sleeping, and his power of speech is “resting”, he still possesses the ability to speak. This is so, even though during sleep he is unconscious, and has no intention to speak.  This will all be discussed in chapter ten, in greater detail.

Here, it is understood that a Heyulie is the power of ability, and as it exists in this state, it is unknown what will be brought forth from it.  For example, from the ability for movement or speech, it is not yet known where one will move, or what one will speak.  It is all included in the essential ability in a completely concealed way.
[18] It is specifically this power of Tvunah which brings about an arousal of the emotions from the concept which is understood.  Without Tvunah the concept remains in his mind of Binah, as an abstract “theory”.  It is the power of Tvunah, the lower mother, which gives “birth” to the emotions.  It is this power of Tvunah which brings out the essential depth and point of the comprehension, either into the emotions, or any other separate matter.
[19] In other words, he can bring this essential depth out in many different explanations, and is not limited to any single explanation.  As explained, it is like a heyulie essence.  Therefore once he has grasped this essential depth he is capable of bringing all manner of things from it, in many different ways, and not just a single way.
[20] Here, the Rebbe is asking a question.  That is, we previously said that Tvunah constitutes the emotional sefirot of Binah.  But, we can clearly observe that in Binah itself there are emotions, such as a reasoning which leans towards merit or a reasoning which leans towards guilt.  Furthermore, we know these exist even before there is any Tvunah.  In other words, even before he applies this reasoning to anything it particular, and it is all theoretical, nonetheless, these intellectual leanings already exist.
[21] As explained previously, these are similar to the intellectual reasons to pronounce a guilty verdict, or the intellectual reasons to pronounce an innocent verdict.  Nonetheless, it is all in theory, within the boundaries of the concept itself. 
[22] As previously explained, this deep grasp of the essence of the concept comes through the aspect of Hitbonenut (or Iyun) which was explained in the previous chapter.
[23] This refers to the omek hamoosag – the depth of the comprehension itself.
[24] Parenthesis of the Rebbe: This then is the aspect of the lower father and mother, Yisrael Sabba and Tvunah.  Yisrael Sabba is the aspect of the emotions of Chochmah, and Tvunah is the aspect of the emotions of Binah.  However, these two are how these emotions come into revelation, to the outside.  The aspect of Malchut of Tvunah is the aspect of the intellect which comes in thought, which is called the letters of intellectual thought (Machshevet Sechel), within which the intellect becomes invested.  It is the external vessel for analytical thought (Machshava Iyunit), which is the revelation of the comprehension of Binah itself, from the aspect of the essence of the concept and explanation.  From the aspect of Malchut of Tvunah is drawn the source of the letters of thought themselves, which is called Leah.  This (Malchut of Tvunah) is the aspect of the large Dalet (ד) of the word Echad (אחד).

                [All of the above will be explained later in chapter 40.  What is important to understand here is that the Rebbe has answered the previous question (see footnote 20).  That is, he explained that Tvunah is the aspect of the revelation of the emotions of Binah, while the emotions of Binah themselves refers to how they are in and of themselves, without being revealed outside to be applied to anything external to them.]
[25] As previously explained, the power of Tvunah comes because of one’s grasp of the depth of the concept (omek hamoosag).  Therefore, the depth of Tvunah, i.e. its strength and power is according to how deep and strong his grasp of the essence of the concept is, while it is in his mind.  This grasp of the depth of the concept itself, is exactly the same as the depth of his power of Tvunah.
[26] That is, his grasp of the depth of the concept itself.
[27] This refers to the concept which he understands and grasps, itself.
[28] It has already been explained that the dimensions of length and width are according to the depth.  Therefore, immediately upon his grasp of the depth of the concept, his mind will expand with explanations and understanding of the concept from many angles.  Likewise, he will immediately notice the relevance and application of this concept to other areas and aspects, and be capable of explaining it to others.  One who thinks that he has grasped the depth, but is lacking in length and width (or the length and width is not commensurate to the depth which he feels that he has grasped), has certainly not grasped any depth at all.  This is quite clear, for the length and width are commensurate to his grasp of the depth.  (Nonetheless, it is possible for one to possess explanations of a subject matter without having grasped any depth altogether. Such a person will only be capable of repeating what he has learned, but will be incapable of innovating new explanations or applications.  Likewise, he will be incapable of bringing to light any new angles or insights of how to understand the subject.  He will, furthermore, be incapable of bringing any of the depth of the concept to light, for he does not possess its depth.)
[29] These refer to the actual heartfelt emotions of love and fear, as will be explained.  Likewise, Zeir Anpin (which represents the emotional sefirot) is called “son”, and Malchut (which represents speech or action) is called “daughter”.  These are all born of the power of Tvunah which is the lower “mother”.
[30] In other words, it is specifically the power of Tvunah (the grasp of the essential depth, the seminal drop of Chochmah) which gives birth to emotions, while Binah itself (when it lacks Tvunah) does not.
[31] See Zohar parshat VaYechi 219a.
[32] See Etz Chaim (Shaar Av”I) Shaar 14, chapter 8.
[33] That is it spreads forth the light of the comprehension out of the abstract and theoretical, into the practical, real, and emotional.  Therefore, it is specifically Tvunah which gives rise to emotions.  Nonetheless, it is the “upper mother” – Binah, which gives birth to the “lower mother” – Tvunah.
[34] The intellect of the emotions will be discussed later at greater length.  Here it is important to know that it is the emotions of the intellect which become the intellect of the emotions.  However, it is specifically from the aspect of the revelation of the emotions of the intellect, downward.  Therefore, it is specifically from the aspect of Tvunah that the emotions become aroused.
[35] Proverbs 3:19
[36] This is a reference to the fact that the “daughter” – Malchut (speech) comes specifically from the “father” – Chochmah.  This is not really relevant here and will be explained at great length and detail later.  It is the second part of the verse, which will now be explained, which is important here.
[37] See tractate Chagiga 12a.  There it states that the Hebrew word for “heaven – Shamayim” (שמים) is a conglomeration of two words, Esh (אש) and Mayim (מים), which mean fire and water.  Firstly, these two elements correspond to Chessed – kindness, and Gevurah – might.  Secondly, as will be explained later, the actual makeup of the emotions is from these two elements.  Thirdly, it is the emotions which influence the speech and action, and therefore, the emotions (Zeir Anpin) are called “heaven” while speech and action (Malchut) which receives from the emotions, is called “earth”.
[38] See the Magen David of the Radbaz on the letter Nun.  Also see Pardes Rimonim of the Ramak, Shaar HaOtiyot (27,17).
[39] As previously explained, the letters can all be expanded.
[40] When one expands the letter Nun – נ (as opposed to just N) it would be spelled out as - נו"ן.  It then includes both the bent Nun and the straight Nun.  The Rebbe’s point is therefore clear, that the length is included in the width.  In other words, according to the depth is the width and according to the width is the length.  This is true also regarding the power of Tvunah, that it is included in the power of Binah.  The power of Binah itself can be seen as the width, while the power of Tvunah is the power to draw out this width, as a length.  What the Rebbe is bringing out is that the power of Tvunah is according to the width of Binah.
[41] See previous footnote.  See also footnotes 25, 28 and 33.
[42] Isaiah 1:3
[43] In other words, the aspect of Hitbonenut – contemplation or analysis on the known body of knowledge, brings one both to the essential understanding (Binah), and the capability to explain this essential understanding (Tvunah).
[44] As explained in chapter one, this is the aspect of the investigation into all the particular components, aspects and angles of a subject matter.  This is a width, which leads one to the depth and length.  This width, of all the particulars of the subject matter, and all its angles, is the intermediary between Binah – the essential understanding, and Tvunah – the ability to draw out new lengths from this essential understanding.
[45] From all of the above it is clear that it is Hitbonenut which is the lynch pin that awakens all the other faculties.  It is specifically analysis which awakens the power of insight (Chochmah), and it is the understanding which awakens the interest and desire (Da’at or Keter).  Likewise, it is through Hitbonenut that the lower mother (Tvunah) is aroused.  Once Tvunah is aroused, the lower heartfelt emotions (Zeir Anpin) are awakened and one is also motivated to act (Malchut).  This then is the reason why Hitbonenut is the chief methodology of Chassidic and Kabbalistic worship of G-d.  It is specifically Hitbonenut which awakens and arouses one to serve G-d completely, with one’s entire being, with desire and interest, intellect, the emotions of love and fear and, finally, practical deeds.

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