• 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.
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    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 Five

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 Five

 

והנה אחר שנתבאר שצריך להתבונן דרך פרט דוקא, הרי מן ההכרח לידע כל פרטי חילוקי המדריגות בכל פרטי סדרי ההשתלשלות דאבי''ע,  להתבונן בהם

After having explained the need to contemplate specifically in a particular manner, it follows, of necessity, that one must know all the particular levels in all the details of the chaining down of the worlds (Seder HaHishtalshelut) of Atzilut, Briyah, Yetzirah, and Asiyah, so that one may contemplate them. 

אשר אינם מובנים לכל מכללי התורות כו'

These particulars cannot be understood by everyone through the general teachings [of Kabbalah and Chassidus].

ויבוארו כולם בקונטרס מיוחד, מן הצריך מכל פרט, וממילא יובן למבין ויודע כמה פרטים אחרים

Therefore, whatever needs explanation in each detail, will all be explained in a special pamphlet[1], so that a person of understanding[2] will automatically understand them and will know many other details[3].

אך תחילה צריך להקדים באיכות ההתבוננות גם בדרך פרט, עוד ענין א' הצריך ביותר לכל החפץ באמת בקרבת אלקי' ואינו רוצה לצאת י''ח להטעות א''ע כו'

However, it is first necessary to introduce one more point (which also will be explained in detail) of how Hitbonenut contemplation should be done.  This is extremely necessary for all those who truly desire closeness to G-d and do not merely seek to fulfill their obligations, and deceive themselves [that they are thereby truly serving G-d] etc. 

והוא בהיותו ידוע שבכל התבוננות בענין אלקי דהתהוות יש מאין בכל מקום לפי מה שהוא הרי, כולל ב' ענינים

As known, every contemplation upon the G-dly matter of the creation of something from nothing, each contemplation according to its place [in the order of things], includes two matters;

הא' בחי' ביטול היש לאין, שזהו השגת ערך הב''ג תחילה באיכות אופן התהוות מציאותו מאין כו'

The first is the aspect of the sublimation of the “something” to the “nothing”.  This begins with the comprehension of the relativity of limited beings[4], by understanding how their existence is derived from the “nothingness”. 

שזה קרוב אל השכל ביותר ע''י כמה מיני הסברים ודמיונות המשלים, וכה''ג עד שנתאמת במוח היטב

This is brought close to the intellect through various explanations and analogies and the like, until the truth of it becomes well settled in his mind.

והב' ענין בחי' האין האלקי המהווה אותו ואיך שהוא נבדל בערך, להיותו בלתי בע''ג כו'

The second matter is the aspect of the G-dly “nothingness” which creates him, and how He [G-d] is totally separate, relative [to created beings], since He has no limitations. 

וזהו הנעלם מעיני השכל בהשגה גמורה

This matter is concealed from the eyes of the intellect and cannot be grasped completely.

רק מ''מ יוברק כמו ברק בסקירה בעלמא במוחו אמיתת ענינו כמו שהוא 

However, the truth of it will, nonetheless, flash like lightning in his brain, so that he will glimpse it, as it is. 

אבל הוא בבחי' ההעלם כאילו נתאמת הדבר בראי' חושיית

However, although it is in an aspect of concealment, it will be as true for him as if he saw it with physical sight[5]. 

והוא ההפרש בין בחי' ראי' דחכמה כח מ''ה שבנפש, שרוא' ולא בראי' חושיית כ''א ראי' שכליית בהברקה למעלה מן השגה הגמורה

This is the difference between the aspect of the “sight” of Chochmah, [and the aspect of the “hearing” of Binah].  The sight of Chochmah, the Koach Ma”h[6] (the power of “what”), is the sight of the soul which sees, but not with tangible sight.  Rather, it is a flash of intellectual sight which is beyond complete comprehension. 

וע''כ ההתפעלות מזה אינו רק בחי' הביטול שהוא רק העדר הרגשת עצמו מכל וכל כו'

Therefore, the arousal which results from it is nothing but the aspect of sublimation, which is the complete absence of awareness of self.

ובין בחי' שמיעה דבינה, שבאה בהשגה גמורה ממש, שהוא באיכות התהוות היש מאין כנ''ל

The aspect of the “hearing” of Binah, on the other hand, comes with complete comprehension, literally.  This is to say that he comprehends how the “something” comes into existence from the “nothing”, as explained above.  

שההתפעלות מזה הוא השמחה במורגש וטוב לב

The resulting arousal is a tangible feeling of joy and good-heartedness. 

כל שמשיג יותר, יותר טוב לו, וכל שמעמיק יותר, יותר משיג

The more he grasps, the better he feels and the more he delves into it, the more he grasps.

ובבחי' הראי' דחכ' הוא להיפוך, כל שיעמיק יותר, יותר יפלא ממנו מהות בחי' האין האלקי המהווה כו'

In contrast, the aspect of the “sight” of Chochmah is the opposite.  The more he delves into it, the more the G-dly “nothingness” which creates, becomes removed and astounding to him. 

בהפלאת הערך יותר ויותר כו' עד שיצטער וידאג כו'

This astonishment over the awesome gap and absence of any comparison [between  G-d, who is beyond all limit, and himself], grows and grows, until he is bewildered and consternated over it etc[7].

ולפי''ז הרי בכל מעיין בדרך פרט יבוא לכלל ב' ענינים האלה בהתבוננות, בהעלם וגילוי

According to the above, all those who contemplate in a particular manner [rather than a general manner] will become [aware of] these two aspects through their contemplation; the concealed[8] aspect and the revealed[9] aspect. 

והתפעלות הנולד ב' הפכים הם, לבו דואג בקרבו על עוצם הפלאת ההשגה באין האלקי המהווה כו', והשמחה מהשגתו בכי טוב באיכות התהוות המתהווה כו'

Accordingly, the arousal which is born of it [is comprised of] two opposites; “His heart is worried within him”[10] because he comprehends the astounding greatness of the G-dly “nothing” which creates, but he is [simultaneously] joyful because of his thorough grasp of how all that exists comes into being.

כמו ע''ד דוגמא המתבונן דרך פרט בהתהוות הגלגלים מאין האלקי שהיא מבחי' כלים חיצונים דמל' דמל' דעשיי'

This may be understood by example of one who contemplates in a particular manner into the coming into being of the planetary orbits from the G-dly “nothing”, which comes about from the aspect of the external vessels of Malchut of Malchut of Asiyah. 

שהוא רק מבחי' כלי חיצוניות, הארה דהארה לבד, המאיר בנפש של זה הגלגל בהשגה במהווה אותו

In other words, he comprehends how it is only from the external vessels and is merely a glimmer of a glimmer, which radiates within the soul of the planet as it grasps that which gives it its existence. 

ועד''ז גם במלאכים דבריאה דאימה מקננא כו' שמשיגים כח האלקי דמל' דמל' דאצילות כו' המהווה אותם 

Likewise, he understands how the angels of the world of Briyah, (“In which Imma (Binah of Atzilut) resides”), comprehend the G-dly power of Malchut of Malchut of Atzilut which brings them into existence.

הרי זהו המושג בהשגה, ויתפעל מגדולת הבורא ואיך שהמה בטלים בתמידות, כמ''ש וצבא השמים לך משתחוים, בסיבובם כו'

He grasps these concepts in a way of comprehension, and he becomes aroused by the greatness of the Creator, and how they [the angels and planets] are constantly sublimated [to Him], as stated, “And the hosts of the heavens bow down to You”, in their orbits etc.

אבל בחי' האין האלקי דמל' דעשי' המהווה, נעלם מהותו מן ההשגה

However, the aspect of the G-dly “nothingness”, the essential creative force of Malchut of Asiyah, is concealed from his grasp.

רק שממילא הוא מוכרח בהשגה, אחר התאמת אופן הענין של ההתהוות היש כו'

However, it is automatically forced into his comprehension, because the understanding of how the “something” comes into existence has become true for him.[11] 

ובבחי' ההעלם לבד הוא מושג, ובהפלאת הערך נבדל דוקא

Furthermore, it is only comprehended in a concealed way, specifically because of the astonishment over the total absence of comparison.

וכך הוא בהתבוננות פרטיות באצילות באו''כ, כמו באצילות אור חסד שבמל' או באצילות אור חסד שבחכמה ואיך שנאצל 

This is likewise so in the contemplation of the particulars of the world of Atzilut, in its lights and vessels.  For example, the contemplation on the light of Chessed of Malchut of Atzilut, or the contemplation on the light of Chessed of Chochmah of Atzilut, to understand how they were emanated. 

יושג ע''ד דמיון מאור הנאצל למטה בגילוי מהעלם העצמות

This can be comprehended by way of analogy from how light is emanated into revelation from its concealment in the essence[12], here below [in the physical world].

כמו ויאצל מן הרוח דמשה כו' וכה''ג

This is also similar to how Moshe, “emanated from his spirit”[13], and the like. 

ויושג ג''כ בענין התהוות מדות דאצילות גם שהן בחי' מקוריים נבדלים מן השפעה האלקית בנבראים כו'

Furthermore, although the emotive attributes (Midot) of the world of Atzilut are only in the aspect of sources,[14] and are separate from the G-dly influence as it is within Creation[15], he will, nonetheless, comprehend how they come into being. 

אבל בחי' אין האמיתי המאיר עליהם מאור עצמות המאצילם, לא יושג אף בדמיון שכל כ''א בהעלם לבד, והוא בבחי' ראית השכל שלמעלה מן השגה ותפיסא ממש 

However, the aspect of the true “nothingness” which shines upon them from the light of the essence [of G-d], which emanates them, cannot be grasped even through intellectual comparisons.  Rather, it may only be [grasped] in a concealed fashion, which is the aspect of the intellectual sight, which is higher than actual comprehension and grasp. 

וכמאמר לית מח' תפיסא בך כו', שהוא מח' דבינה כו'

This is like the saying, “No thought can grasp You”, which refers to the thought of Binah. 

דהיינו שזהו היפך ההשגה, כי כל שמעמיק יותר, יותר מופלא הימנו עצמיות אור המאציל כו'

In other words, this is the opposite of comprehension[16], for the more he delves [into it], the more astounding will the essential light of the Emanator be for him. 

והסימן לזה הוא הנולד מזה, בחי' הביטול ביותר כנ''ל

The indication of this [type of arousal] is that a very great aspect of sublimation is born [in him][17].

ונמצא בחי' הביטול והשמחה שמסתעפים ונולדים מחו''ב שבכל פרט, בהכרח שבאים כא' דוקא

[From all the above] we find, that of necessity the [opposite] aspects of sublimation and joy which branch out and are born of the Chochmah and Binah [i.e. contemplation] of each particular, specifically come together, as one. 

בכל התבוננות בכל פרט ופרט דווקא

This is true of all Hitbonenut-contemplation of each particular detail, specifically. 

והא בהא תליא, ואם לא השמחה ביש מההשגה בטוב, לא יבוא להפלאת וריחוק ההשגה באי''ן

These two aspects[18] are interdependent.  If he has no joy from the thorough comprehension of the “something”, then he will also not come to the astonishment and sense of distance in his inability to grasp the “nothingness”. 

ולפי ערך השמחה כך ערך הביטול ממש, כי כפי ערך ההשגה במתהווה, כך ערך ההפלאה בהבדל המהווה כו'

The degree of his joy is, literally, commensurate to the degree of his sublimation, for his comprehension of the created is commensurate to his astonishment at the separation of the Creator. 

וזהו כלל גדול בכל ההתבוננות בפרט ובכלל

This is an important principle [which applies to] every Hitbonenut-contemplation, whether general or particular.

(משא''כ מי שנדמה לא שתופס היטב ההתהוות ואין לו בחי' ביטול מצד המהווה, לא השיג כלום בוודאי בלי ספק

(In contrast, if it appears to someone that he thoroughly grasps the aspect of creation, but he is lacking in sublimation to the Creator, then, without a doubt, it is a certainty that he has not grasped anything. 

ומי שידמה לו בחי' הביטול בעצמו מצד הפלאת ערך המהווה כו' ולא השיג בכי טוב לאופן המתהוה כו', דמיון שוא הוא ואין לו בחי' ביטול כלל

Likewise, if someone imagines that he possesses the aspect of sublimation through the realization of the wondrousness of the Creator, but he does not thoroughly comprehend the manner of how [everything] has come into being, it is a false imagination and he has no sublimation whatsoever. 

כי הא בהא תליא לפי ערך דוקא מטעם הנ''ל

These two are interdependent and commensurate to each other, for the above mentioned reason. 

וכידוע לכל טועמי טעם בהתבוננות באמת ואינם מטעים א''ע כלל

This is known to all those who have tasted true Hitbonenut, and do not at all delude themselves.

וכאשר יובן כ''ז לרגילים בד''ח מנעוריהם כו' ורבים מאד יטעו בעצמם בכ''ז בכמה אופנים שונים וכו'):

This is likewise understood by those who are accustomed to the teachings of Chassidut from their youth.  However, a great many people delude themselves in all this, in many different ways etc.)

End of Chapter Five



[1] This refers to the second part of this book from chapter 10-54, where the Rebbe explains all the details upon which one should contemplate.
[2] In the original Hebrew “a person of understanding” is called by the term “Mayvin”. This means a person who actively engages in analyzing a subject until he understands it, i.e. Hitbonenut.  These two words are different conjugations of the same three letter root. Hitbonenut (Analysis) is the act of understanding and a mayvin is the person who understands.  
[3] In other words, the Rebbe will explain all of the principles and particulars of the entire Seder Hishtalshelut (Chaining down of the worlds).  (This is as stated in the Rebbe’s introduction, that he “will explain a summation of everything that is possible for a human being to bring close to his mind and heart…Including all the particulars of the entire Seder Hishtalshelut”.)  One who properly contemplates and understands the second part of this book (in a way of Tvunah) will also come to understand things that were not said outright.  (He will even be capable of understanding particulars up to the 5th power (and more), as the Rebbe promises in the beginning of chapter 10.)  It is for this reason that this book is called “the Key to Chassidus” (see HaYom Yom).
[4] That is, one is to understand the properties and limitations of created beings, and understand how they derive their existence and are totally dependent on the G-dly “nothingness”. More importantly, one must realize that this relates specifically to himself. These are not merely abstract concepts, but relate to him personally, for he is not outside of the equation.
[5] G-d’s existence is true for him as if he saw it, literally. However he cannot comprehend what it is that he saw, since that remains concealed.
[6] The letters of Chochmah (חכמה) can be rearranged to spell Koach Mah (כח מה), meaning “the power of ‘what’”.  This represents the aspect of the sublimation to G-d of Chochmah, as in the verse, “V’Nachnu Mah – and what are we”.
[7] Parenthesis of the Rebbe: (as it is written in Chassidic Manuscripts).
[8] This is the delving into the G-dly “nothingness” which is concealed, as explained above.
[9] This is the delving into the created, and how they are created “something from nothing”, which is revealed.
[10] See Tractate Chagigah 13a
[11] See chapter 4, footnote 10.  After comprehending how our entire universe is brought into existence by only a glimmer of a glimmer of waste-matter from the lowest order of angels of the world of Asiyah, by logical necessity, one is forced to say that our entire universe is as nothing compared to it.  Nonetheless, the existence of these beings, and the G-dly creative force itself, remains concealed.
[12] The analogies for this will be given later in chapter 19.  In general though, through understanding the allegory, like the revelation of the light of the soul to enliven the body etc, one can then understand how things are above.
[13] Moshe “emanated” a spirit of prophecy to the elders.  However, this was only an emanation and revelation, rather than the essence of the spirit of prophecy of Moshe himself.  This will also be explained later at length, in the explanation of the “emanation” and revelation of the concealed.
[14] That is to say, the sefirot of the world of Atzilut are still totally unlimited and undefined.  They are called by Sefer Yetzirah, “Ten sefirot without whatness”.  That is, the sefirot of Atzilut are themselves undefined, and are only the sources for what will later come into defined created existence.  However, he will comprehend the nature of this as well, as will later be explained.
[15] That is, they are the source of the divine influence, but they, themselves, transcend Creation.  Rather, it is the light of Malchut of Atzilut which becomes invested within creation.  The source of the light of Malchut of Atzilut, are these emotive attributes of Atzilut (Zeir Anpin).  The light of Zeir Anpin itself does not become invested within creation, and is completely removed from it, remaining only as “the source”.  This will be explained at length in the second part of the book.
[16] That is, comprehension means a total “something”, which is a completely concrete and tangible description.  The “Undefinable” is therefore clearly ungraspable in a way of comprehension.  Rather, the more one delves into it, the more astonished he will become.
[17] In other words, according to the depth of his delving into this aspect of the sight of Chochmah, the more astounding and removed the essence of G-d will be for him.  The more astonishing it is, the more sublimated will he be to the essence of G-d, as explained previously.
[18] This refers to the aspect of the sublimation and the joy, which are born of the particular contemplation.  These two aspects, the Chochmah and the Binah, are interdependent, and therefore the sublimation and the joy are also interdependent.

 

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