• 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 

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    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 Three

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 Three

 

ובכל זה יובן בענין ההתבוננות בהשגת האלקות, שיש ב' מדריגות, בינה ותבונה. בינה היינו בחי' עצם ההשגה האלקית בכל פרט ענין שמתבונן, איך הוא ומה הוא, ועומד על הדבר בעיון רב בכל פרטי חלקיו כו' כנ''ל  

From all of the above we understand that in the matter of contemplation (Hitbonenut) on the comprehension of G-dliness, there are two levels, Binah and Tvunah.  Binah is the aspect of the essential comprehension of G-dliness, [to understand] every particular of the matter which he contemplates, [to understand] how and what it is.  He keeps [his mind] upon the matter with a great analysis [to understand] all of its particular components, as explained above[1]. 

כמו בהשגה פרטיות דממכ''ע שהוא התהוות יש מאין הנק' כח הפועל האלקי בנפעל כו'

An example of this ]can be understood[ from the comprehension of the details of Memeleh Kol Almin[2] (The fact that G-d permeates all worlds).  This is [the matter of[ the coming into being of something from nothing, and is termed “the G-dly power and effect upon the affected”[3]. 

והוא בחי' שם אד' או שם אלקים, לשון כח כידוע. הנה יש בזה כמה חלוקי פרטים באופני חיצוניות הענין עד אשר יושג תוך תוך הענין הזה בפנימית העצמי, איך שהוא בעצם כו' שזהו הנק' עומק המושג כו' 

This is the aspect of the name Adon”ay (אדנ"י) or the name Elokim (אל"הים), which is a terminology of power[4], as is known.  In the externality of this matter there are many various particular facets [that one must understand], until he grasps the very inner [aspect of the] matter, [to understand] its inner essence, how it is essentially[5].  This is what was called [above], “the depth of the concept”[6] (omek hamoosag). 

כנ''ל שהעיון הוא בחי' כלי לבא לבחי' העומק כו' ובחי' האורך הוא בחי' התקרבות הענין הזה אל השכל במשלים שונים הידועים

We previously explained that the aspect of Iyun - analysis[7] is the aspect of the vessel which brings one to the aspect of the depth.  The length is the aspect of bringing the concept close to one’s intellect through the use of the various known allegories. 

עד שיהיה הדבר הזה קרוב במוחו מאד בלבוש הגשמה, עד שיוכל תינוק להשיג כו' כנ''ל

[He does this] until the matter becomes very close to his mind, by investing it in physical [analogies], to the point that even a child can grasp it,[8] as explained above. 

והרוחב היינו להרחיב זה הדבר כמו שהוא בכמה אופנים שונים, ולא באופן א' לבד

The width is to expand and explain how the matter is [manifest] in many different ways, as opposed to just a single way. 

כמו המשל לזה הדבר מחיי הנפש בגוף, שאין זה רק התפשטות מן העצם כידוע 

For example, an allegory for this matter[9] [may be understood] from [how] the life force of the soul [is manifested] in the body.  Now, this is only [the aspect of] a spreading forth from the essence[10], as is known. 

ויש רבוי אופנים למאוד בהתפשטות מן העצם וגם בגלוי ההעלם, כתנועת החי וכאותיות הדבור כו' או כהתחכמות מן עצם החכמה או כגלוי הראי' דעין או כגלוי שלהבת מן הגחלת כו' וכ''ז נק' גלוי ההעלם

There are a multitude of [other] ways [to understand the concept] of a spreading forth from the essence.  Or, [regarding the concept] of the revelation of that which is hidden[11], [it may be understood] from [the allegory of] the movement of an animal, or from letters of speech etc.  [Another allegory is the flash of] insight from the essential Chochmah, or the revelation [of the power] of sight in the eye.  [A further example is] the revelation of the flame from the coal. All of the above [allegories] are examples [of the concept] of the revelation of that which is hidden.

משא''כ משל זיו השמש או אור הנר וכח הפועל כו' שנק' התפשטות כו' וכה''ג

In contrast, the allegories of the ray of the sun, or the light of a candle, or an applied force of energy[12] and the like, are allegories [for the concept] of a spreading forth [from the essence].

הרי כ''ז בעצם הענין רק שנתרחב, וההיפך מזה הוא הקיצור רק באופן אחד, וגם הוא בדרך קצרה נסקר במוחו בלתי התפשטות להרחיב בו כלל כו'

All of the above is the expansion on the essential matter[13].  The opposite of this would be the short summation [and explanation of the concept] in only one way.  Moreover, [in the summation the explanation] itself is in a short way, [only] glanced [upon] by the mind, without any spreading forth to expand [his thoughts upon it] at all[14].

אבל כמו שזה הדבר נתפס לעומקו בעצם, אחר כל רבוי הסבר דמיון המשלים, הוא הנק' עומק ותמצית זה המושג כנ''ל

In contrast, the way this concept is grasped to its essential depth after the abundant explanation and comparative analogies, is called the depth and essence of this concept, as explained above. 

ודווקא אחר האריכות והרוחב במשלים בעיון רב יבא לבחי' העומק שמובן מהם, דהיינו אחר הלבשת חיצוניותו בכל העיון הרב כו' וד''ל

It is specifically after the length and width of the [many] allegories and abundant analysis that he will come to the aspect of the depth which is understood through them.  This is to say [that he will only reach the depth], through the external enclothements[15] and abundant analysis.  This will suffice those of understanding.

(וכל מה שכתבנו למעלה בכל פרטי כח''ב דבינה, הכל ימצא בהשגה פרטיות כזאת, וכה''ג בכל השגת אלקות בפרטים וכמשי''ת )

(Everything that was previously explained regarding the particulars of Keter, Chochmah and Binah of Binah[16] may be found in a particular concept such as this[17], and, likewise, in every other particular concept in the comprehension of G-dliness, as will be explained.)

ובחי' הדעת הוא בחי' ההכרה והרגשה במושכל בהתקשרות כנ''ל

Now, the aspect of Da’at is the aspect of the recognition and feeling, i.e. the connection to the intellectual concept, as explained above. 

וע''ז נאמר וידעת כו' דע את אלקי כו' שהוא בהשגה זו דממכ''ע דוקא כידוע

About this it is stated[18], “V’yadata – You shall know etc”, and “Da et Elokei Avicha[19] – Know the G-d of your father”, which refers specifically to the comprehension of how it is that G-d permeates all worlds, as is known. 

שהוא דוקא המביא לבחי' עומקא דכולא, דהיינו לעומק דחכ' שמאין תמצא כנ''ל

It is specifically this that brings one to the aspect of the “depth of everything”, that is, the depth of Chochmah “which is found from nothing[20]”, as explained above. 

דהיינו בבחי' עומק ראיות השכל בהשגה זו דבחי' מכ''ע שלמעלה מהשגת השכל כידוע

In other words, [this is] the depth of the sight of the intellect, into this comprehension of how G-d permeates all worlds, which is higher than the [actual] grasp of the intellect, as is known. 

(וכמ''ש ברע''מ, בעין בשכל, דבלבא אתחזי כולא, ונק' לאסתכלא ביקרא כו' וגם בזה יש בחי' עומק כנ''ל באריכות)

(This is as stated in Ra’aya Mehemnah[21], “with the eye of the intellect, for the heart sees all”[22].  This is [also] called[23], “Gazing at the preciousness [of the King]”.  Now, in this too there is an aspect of depth, as explained above at length[24].)

ובחי' התבונה היינו לדלות ע''י מעומק זה הנעלם במושג זה דממכ''ע הנ''ל לידי גילוי, כי בהיותו קולט בכי טוב לעצם ההשגה הזאת, ע''כ יוכל להביאה בכמה ענינים נבדלים ממנה

Now, the aspect of Tvunah is to draw forth from this concealed depth, into revelation in the comprehension of how G-d permeates all worlds.  For, since he grasps the essence of this concept very well, he is, therefore, capable of bringing it into many separate matters[25]. 

כמו בכמה פרטי מציאות עולמות הנבראים, איך שמתהווים מאין ליש בבחי' ממלא דרך פרט אשר נעלם בכללות השגה זו כו'

For example, [he can understand] many details in the existence of the created worlds, how they come into being from nothing to something[26].  [He understands this and draws this out] in a particular manner from the general concept of Memaleh Kol Almin, in which these particulars were concealed. 

ובלתי כח התבונה הזאת בהשגה זו שממכ''ע הרי נשארת השגה זו רק במוח הבנתו לבד, ולא ידע מה לעשות בה ואיך להביא זאת ההתבוננות באיכות ענין התהוות היש מאין כלל, כמובן מכל הנ''ל וד''ל

Without this power of Tvunah in this comprehension of Memaleh Kol Almin, his comprehension of it would remain in his brain of understanding alone.[27]  He would not know what to do with this [concept], or how to bring this Hitbonenut to comprehend how [his very own] existence is brought about something from nothing.  [He would not be capable of doing this] at all, as is understood from all the above.  This will suffice for those of understanding.

(ומזה מובן סיבת המניעה בחדשים או גם בישנים בחסרי תבונה, גם שמשיגים היטב הדק בשעה ששומעים ורואים, לא יוכלו להביא הדבר כלל בהתבוננות בתפלה בענין התהוות העולמות  

(From the above we may [now] understand the reason for the lacking [which may be found] in beginners or even in those who are experienced, but are lacking in Tvunah.  Although they grasp [the explanations of the concepts well], when they hear or read them, they are incapable of bringing the matter of the coming into being of the worlds out of nothing, into contemplation during their prayers.[28] 

עד שישאל מה לעשות בכל זה ולאיזה תועלת צריכים לזה כי ב' דברים נבדלים הם לדעתו, מפני שנשאר רק בחי' ההבנה עצמה במוחו, נבדל לגמרי מכל ענין כו' וד''ל:

[Because of this] they may reach the point where they ask [themselves], “What am I to do with all this?” and “Of what benefit is this [to me]”.  This is because in his mind these are two separate things, because the understanding remains in his mind [as an abstract concept], totally removed from all matters.  This will suffice those of understanding.)

 

End of Chapter Three



[1] See Chapter One
[2] In general, in Kabbalah and Chassidus there are two main contemplations.  One is called Sovev Kol Almin –The fact that G-d encompasses and transcends all worlds, while the other is called Memaleh Kol Almin –  The fact that G-d permeates all worlds.  Clearly, the first deals with how G-d literally transcends all worlds and how the worlds are literally as nothing before Him.  The second deals with how even after the existence of the worlds, they do not exist in any way at all separate from G-d, for He “permeates all worlds” and is their very life force and the source of their existence.  Generally, the first contemplation deals with the aspect of the Infinite Light before the Tzimtzum, until the aspect of Malchut of the world of Atzilut, which is still considered totally one with G-d, and is still called the world of the Infinite.  In contrast, the creation of something from nothing, of the second contemplation, refers to how, the aspect of the “speech” of the King, i.e. Malchut of Atzilut, brings forth into existence the three created worlds of Briyah, Yetzirah, and Asiyah.  All of this, including both of these aspects of contemplation, and all of their various details, will be discussed and explained in great detail later in this book.  At this point, the Rebbe is speaking about the methodology of contemplation as opposed to the actual explanations of these particulars.
[3] In Hebrew this is “Koach HaPoel Ha”Eloki B’Haniphal”.  This refers to the creation of something from nothing, i.e. the G-dly speech vested in each created being, which brings it into existence constantly.  Were this force to withdraw for a single moment, the existence of the being would withdraw back into its source and it would revert to nothingness.  This will be explained later.
[4] The name Adon”ay means “my L-rd”, which is a terminology of force and strength.  It is known that this name refers to how Malchut of Atzilut, the speech of the “King”, descends to be the enlivening force of the created worlds of Briyah, Yetzirah and Asiyah.  It is therefore called the “L-rd” over the created realms.  Likewise, the name Elokim is also a name of strength and power. This is exactly the meaning of E”l.  The name Elokim represents the creative force before it descends to enliven the created worlds.  The reason it is in plural form is because it represents the power of the division of speech (and of thought), to enliven each particular creation individually.  This will be explained at greater length later.
[5] That is to say, that there are an immense amount of facets and explanations to this concept.  Nonetheless, there is an incredible difference between the grasp of these external explanations themselves, and the grasp of the very essence of this concept itself.  That is to say, one who grasps the very essence of this concept itself literally recognizes the creation of something from nothing at every moment, continuously.  There is no comparison between this type of recognition and understanding, and the comprehension of the external explanations.
[6] That is, the recognition of this truth, that G-d literally permeates all worlds, is called “the depth” of this concept.
[7] Or, in the terminology of Chassidus this is “Hitbonenut”, as previously stated.
[8] For example, mathematics deals in abstractions.  Rather than explaining 1 + 1 = 2 to a child, one would explain to him 1 apple + 1 apple = 2 apples.  Through this he is capable of grasping the concept itself, which is invested within the allegory.  He is then capable of separating the allegory from the analogue and understanding the original intent of addition.  This is the entire purpose of allegories.  Although the allegory is something separate from the true intent of the concept, it can contain and convey it.  One must be careful though, to make the distinction between the allegory and what is contain within it.  This will be explained later at great length.
[9] The concept referred to here is the concept mentioned previously of Memaleh Kol Almin – How G-d permeates all worlds.
[10] This allegory of the life force of the soul is only a revelation of the hidden essence of the soul, but is not the essence of the soul itself.  For example, when a person does a kind act, this is only a revelation that, in essence, he is kind, but it is not his essential kindness itself, and there is no diminishment in his essence from doing this kind act.  Likewise, from this allegory it is understood in the analogue that just as the life force of the soul spreads forth to enliven the body, so does the revelation of G-d spread forth to enliven the created worlds.  However, it is only a revelation of the essence, and not the actual essence of G-d Himself.  This will be discussed later.  The main point here, though, is that this is only one angle of looking at it, for there are other allegories for this concept, each of which conveys a certain facet of the concept.  Through understanding each facet of each angle, and the point which each allegory conveys, one can reach the true depth and essential point of the concept of Memaleh Kol Almin.
[11] These two matters and all their allegories will be explained in chapter 19.  The Rebbe’s main point in bringing these concepts here is not to explain the concept of Memaleh Kol Almin itself, but rather, to explain how each allegory and concept is multifaceted, and has many different angles.  For the explanations of each facet of the allegories presented here, see Hillel Paritcher’s explanations to Shaar HaYichud, chapter 3.
[12] For example if one were to throw a stone, his strength and energy is contained by the stone for the duration of its flight.
[13] Each of these various analogies explains the same essential concept of Memaleh Kol Almin – how G-d permeates all worlds. Each allegory provides another facet and angle of understanding of this same essential concept.  That is, this concept is essential to all of these allegories.  The multitude of these allegories and facets expands the essential concept and sheds light and insight to all of its various angles.
[14] In other words, the understanding is in a completely general and external manner.
[15] In other words, it is only through the analysis in the abundant allegories which make the concept tangible and close to his mind, that he will ever be capable of reaching the intangible depth of the concept.
[16] As explained in chapter one, these three aspects refer to the depth, width and length of any concept.  What the Rebbe is pointing out in this parenthesis is that this methodology of Hitbonenut is universal to grasping the depth of any concept.
[17] Referring to the concept of Memaleh Kol Almin – How G-d permeates all worlds.
[18] Deuteronomy, V’etchanan, 4:39
[19] Chronicles 1, 28:9
[20] This refers to the ultimate depth and source of Chochmah itself, which is Keter.  The difference is understood through the allegory of the difference in comparison between the spring and its source in the aquifer. 
[21] See Zohar (Ra’aya Mehemnah) Mishpatim, 116b
[22] That is to say, although this perception does not become invested within the logical thought of Binah, it is still possible for one to have an intuitive perception of it.  Just as a person is physically incapable of “handing” someone the essential point of a concept, and can only give the other person external explanations.  Through these external explanations the other person is capable of grasping the depth of the teacher’s original intent.  Likewise, here he grasps the essential depth of the concept in its undefined intangible state, and may draw explanations from there.  Now, this grasp of the essence of the concept is still limited in that it is defined and confined to being an essence for this particular concept or subject matter.  This would be like the depth of Binah (which is Chochmah).  Now, through delving into this itself, one can reach its depth, which is the totally undefined and intangible essence, the source of the Chochmah itself, which is the “depth of everything”, for everything originates from it.  This is the grasp of the essential G-dliness of the concept, and it is this level which is called, “Gazing at the preciousness of the King”, (see Kuntrus HaHitpa’alut).  From this we can understand the three subsequent levels of Hitbonenut-contemplation mentioned in HaYom Yom (20 Tamuz).  The first is the grasp of the external explanations, and the analysis into them, with a length and width, bringing them close to one’s mind.  Through this one reaches the second level of Hitbonenut, which is the grasp of the depth of the concepts, which is the essence of this particular concept (and is therefore somewhat defined and limited).  The third level of Hitbonenut is the delving into the depth itself, to grasp the G-dliness of the concept.  These are three subsequent levels of contemplation and meditation, which must follow one another, as explained.  (For lengthier explanations see R’ Hillel Paritcher’s explanations to Kuntrus HaHitpa’alut.)
[23] See Zohar Miketz 199a, Bereshit 38a-b, Pikudei 247b, Trumah 134a
[24] The grasp of the essential depth of the concept, i.e. the essential truth of it, is this aspect of the “sight” of the intellect, which is called “Gazing at the preciousness of the King”.  In this too there are different levels of depths, infinitely, as explained previously.  The delving into the depths itself is what is called Ma’amik – Delving.  See chapter 1, and also see Kuntrus HaHitpa’alut.
[25] He will recognize how G-d permeates all things particularly, as opposed to just a general understanding of the concept.
[26] He will understand how each general existence of each of the worlds and each particular being of the general worlds is individually created and receives its existence from the G-dly nothing which creates it.  This is as opposed to only a general understanding that “G-d creates all things from nothing”.  Rather, he “sees” this in a particular fashion.  Ultimately it is this power of Tvunah which relates this “abstract” concept to his own self, realizing that his very own existence is entirely dependant upon G-d, from every angle.  It is specifically this type of application, which comes from the power of Tvunah, which awakens great love and awe of G-d, as explained above.
[27] His comprehension of this would be abstract and theoretical, and he would not grasp the true reality of this concept, that G-d literally permeates everything, himself included.
[28] That is, they are incapable of relating concepts such as creation ex-nihilo, back to themselves.  In other words, these concepts remain theoretical to them, and they do not recognize the true reality of these concepts, that G-d literally brings them into existence at every moment, continually.  Because of this, they are not inspired with love and awe of G-d during prayer, which is the purpose of contemplation during prayer.  This is simply because they are lacking the power of Tvunah.  Because all these concepts remain as abstract theories completely separate from everything, a person will come to ask himself of what benefit is contemplating these matters altogether etc.  This is only because he does not relate these concepts to himself or anything else outside of the theoretical understanding.  The solution to this dilemma is that one should invest himself greatly into the toil of Iyun, to analyze and investigate all the particulars of these concepts. Tvunah is the automatic result of the Iyun, as explained above about how the length is included in the width.

 

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