• 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.

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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 Eight

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 Eight

 

וכך עד''ז שבבחי' הכתר יש יחוד כל פרטיהם אל הכלל עד בחי' הרצון הפשוט שבעצמיות אא''ס ממש כנ''ל, כך יוכל האדם להתבונן גם בבחי' החכמה שבל עולם מראש לסוף

Now, just as in the aspect of Keter, there is a unification of all the particulars to the general principle, reaching, literally, all the way to the aspect of the simple desire [as it is] in the Essence of the Infinite Light, in this same way, a person may contemplate the aspect of the Chochmah of each world, from beginning to end[1].

והוא מ''ש בראשית ברא כו'

This then is the meaning of what is written[2], “Bereshit Barah – In the beginning (G-d) created etc”. 

ותירגם יונתן בחוכמתא ואונקלוס תירגם בקדמין ברא 

“Bereshit” is translated by Targum Yonatan as “B’Chochmeta - with Wisdom”.  Onkelos translates it as “BeKadmin – Primordially”. 

שהוא בחי' הכתר שנק' קדמון, להיותו בבחי' העצמיות שמקודם לחכמה

This is the aspect of Keter, which is called Kadmon – Primordial, since it is the aspect of the essence as it precedes Chochmah. 

כי החכמה מאין תמצא, לא בחי' אין ממש, משא''כ הרצון כו'

This is because[3], “Wisdom is found from “nothing” but it [itself] is not an actual “nothing”, which is not the case in regard to desire[4].[5]

אבל כמו שהרצון נתצמצם מן העצמות עד שמתלבש בעשיה להיות כל אשר חפץ עשה כנ''ל כך בחי' החכמה

However, just as desire is [brought about] from the Essence by means of Tzimtzum, until it [finally] becomes invested in action, thus fulfilling the above mentioned verse, “Whatever HaShem desires He did”, so is it with the aspect of Chochmah. 

מתצמצמת מן העצמות

[In other words, Chochmah too is brought about] by means of Tzimtzum from the Essence. 

שנק' שם חכמה הקדומה או חכמה הפשוטה באחדות פשוט כו'

[The Essential Chochmah] is what is called “the Primal Chochmah” or “the Simple Chochmah” as it exists within [G-d’s] Simple Unity. 

ומשם נמשך מלמעלה למטה בכל עולם ועולם דאבי''ע עד בחי' חכמה שבמל' דמלכות דעשיי'

From there it is drawn down into each particular world of ABY”A, until [it reaches] the aspect of Chochmah of Malchut of Malchut of the world of Asiyah[6]. 

שע''ז נאמר כולם בחכמה עשית

About this [last level] it states[7], “In wisdom hast thou made them all”. 

כי כמ''ש בראשית, בחכמתא ברא, כך בחכמה יצר ועשה

For, just as it states “Bereshit”, that “He created” with wisdom,[8] in the same way, he likewise “formed” and “actualized” with wisdom[9].

כמו ברצון, שברא ויצר ועשה הכל ברצון א' 

This is similar to how it is that the desire to create, form, and actualize are all [rooted] in a single [primary] desire[10]. 

רק שנשתלשל וירד מעולם הבריאה לעולם היצי' ומעולם היצי' לעשיה בירידת מדריגות עו''ע 

However, it chained down from the world of Creation to the world of Formation, and from the world of formation to the world of Actualization, with a lowering of levels from cause to effect[11]. 

כמו ממל' דכתר דבריאה נעשה כתר ליצירה כו'

For example, from Malchut of Keter of the world of Briyah there came Keter of the world of Yetzirah.

כך בחכמה א' ברא ויצר ועשה

Likewise, He created, formed and actualized [everything] with as single wisdom. 

רק שירד ונשתלשל מבריאה ליצי' כו'

However, [here too, in regard to Chochmah] it chained down from Briyah to Yetzirah etc. 

דהיינו שנמשך מבחי' מל' שבחכמה דבריאה לחכמה שבמל' דיצי'

In other words, from the aspect of Malchut of Chochmah of Briyah [influence] is drawn down to Chochmah of Malchut of Yetzirah. 

ועד''ז מיצי' לעשיה עד חכמה שבמל' דעשיה שעז''א כולם בחכמה עשית, וכן ה' בחכמה יסד ארץ וכה''ג

Likewise, in this manner [influence chains down] from Yetzirah to Asiyah, until [it reaches] the aspect of Chochmah of Malchut of Asiyah about which it states, “In wisdom hast thou made them all”.  Similarly, it states[12], “HaShem by wisdom founded the earth”, and other such verses.

(והגם שדרך פרט הרי משתלשל מבחי' מל' דמל' דבריאה להיות כתר ליצי' והחכמה דיצי' ממל' דכתר דיצי' מ''מ דרך כלל כל בחי' עו''ע מעולם לעולם נמשך מזה לזה שלא ע''י צמצום רבוי הממוצעים שביניהם

(More particularly the chaining down is that Keter of Yetzirah comes from the aspect of Malchut of Malchut of Briyah, and Chochmah of Yetzirah comes from Malchut of Keter of Yetzirah.  Nevertheless, generally, all aspects of cause and effect from one world to the next are drawn one from the other without being diminished by the multitude of intermediaries which are between them. 

כמו וה' נתן חכמה לשלמה, שהיה בעולם העשיה

For example it states[13], “And HaShem gave Shlomo wisdom”. [Now, Shlomo] was in the world of Asiyah. 

הרי נמשך השפעה זו מחכמה שבעצמיות אא''ס לחכמה דא''ק

This influence was drawn down from Chochmah [as it exists] in the Essence of the Infinite Light (Ohr Ein Sof), to Chochmah of Adam Kadmon. 

ומחכמה דא''ק לח''ס דע''י וא''א

From Chochmah of Adam Kadmon [it was drawn down] to the Concealed Chochmah[14] of Atik Yomin and Arich Anpin. 

ומשם לאור אבא דאצי' עד בחי' חכמה שבמל' דאצי'

From there [it descended] to become the light of Abba[15] of Atzilut.  [From there it descended] until [it reached] the aspect of Chochmah of Malchut of Atzilut. 

ומשם לחכמה שבמל' דבריאה

From there [it descended further] to Chochmah of Malchut of Briyah. 

וכן עד''ז מבריאה ליצי' ומיצ' לעשי', עד שבא האור ושפע חכמה אלקית הזאת בנשמת שלמה מחכמה שבמל' דעשיה

In this manner it [descended] from Briyah to Yetzirah, and from Yetzirah to Asiyah, until from Chochmah of Malchut of Asiyah this light and influence of G-dly wisdom entered the soul of Shlomo[16].

וכן בהיכל ק''ק שבבהמ''ק האיר מכתר וחכמה שבעצמיות עד בחי' כתר וחכמה שבהיכל ק''ק דעשיה בלוחות וארון גשמי' שהיו עומדים בהיכל ק''ק הבנוי למטה, היה שורה מכתר וחכמה דהיכל ק''ק דעשיה הרוחניות כו'

[This was] likewise [the case], in the chamber of the Holy of Holies in the Temple.   There radiated from Keter and Chochmah of the Essence [of the Infinite Light] until [it reached] the aspect of Keter and Chochmah of the chamber of the Holy of Holies in the world of Asiyah – Actualization.  [This is to say that] the spiritual [light] of Keter and Chochmah of Asiyah rested upon the physical Tablets and the Holy Ark, which stood in the chamber of the Holy of Holies in the physical Temple below.

(וכך אנו מבקשים, אתה חונן לאדם דעת כו' וחננו מאתך דוקא כו' וד''ל)

(Similarly, [in our daily prayers] we request[17], “You grace man with knowledge” and, “Grace us from You”, specifically[18].  This will suffice for those of understanding.)

(ועד''מ הנה יובן באדם התחתון, כמו שחכמתו העצמיות ההיולית כולל כל הסתעפות התפשטות אור חכמתו, עד לחוץ מעצמות שלו לגמרי

(By way of example this may be understood from human beings below.  For instance, a person’s essential Heyulie wisdom includes [within itself] all that spreads forth and branches out of the light of his wisdom, even completely outside of his essence,

והוא עד שכל המלובש בעשיה גשמית, נבדלת לגמרי

i.e. even [to the point of] intellect that is invested in a physical act, which is separate [from his essence].

ואין הפרש אצלו בין התפשטות חכמתו העצמיות בעצם שכלו להשכיל עיון שכלי, להתפשטות שלה בעשיה נבדלת  

For him there is no difference between the spreading of his essential insight (Chochmah) within the essence of his intellect, in which he conceptualizes [in a way of] intellectual analysis, and the spreading forth [of the intellect] into a [physical] act which is separate [and apart from his essence].[19]

שהכל נק' בשם התחכמות א' אלא שזה ברוחניות ובעצמותו יותר, ובעשיה בא בדבר נבדל

It is all considered to be a single insight[20], except that this [level] is more spiritual and essential to him, while in action it [the wisdom] becomes [invested] into a separate thing. 

עד שלגבי בחי' העצמות ממש הרי הכל רק התחכמות א', רק שהולכת ומתפשטת מעיון שכלו למדותיו ולמחשבתו, עד שעושה ממש בחכמתו זו

This is so much so, that in relation to the aspect of his actual essence it is but a single wisdom, except that it spreads forth from his intellectual analysis into his emotions and thoughts, until, ultimately, he actually puts this insight into action.

כמו בהתחכמות בעסק מו''מ כו')

An example of this is [when someone has] an [innovative] insight in business matters etc.[21](

וכמו ויאמר אלקים יהי אור שבדיבור, ובא לידי מעשה כמ''ש ויהי אור

Similarly, [this may be understood] in regard to the speech [of G-d], as in the verse, “And  G-d said, let there be light” which then came into action, as in the verse, “And there was light”. 

הרי התחלתו מבחי' חכמתו העצמית שבעצמיות המאציל

Of course, this originated from the aspect of His Essential Wisdom as it is in the essence of the Emanator. 

שהאציל האור ואח''כ ברא ויצר ועשה כו'

[This is to say,] that He emanated (Atzilut) the light, and afterwards he created (Briyah), formed (Yetzirah) and made (Asiyah). 

וכך הוא בכל פרטי התהוות הנאצלים והנבראים והנוצרים והמעשים מעצמות הא''ס כו'

This is likewise the case in regard to all the specifics of the coming into being of the emanated, created, formed and actualized, from the Essence of Ein Sof. 

כולם מיוחדים ומקושרים כל פרטיהם בעצמיות אא''ס שבאבי''ע

All the particulars of these [worlds] are unified and bound with the Essence of the Infinite Light (Atzmoot Ohr Ein Sof), which is [vested] in ABY”A. 

ואין הפרש לגבי עצמו בין ראשון לאחרון כלל

Moreover, from [the perspective of] His essence, there is absolutely no difference between the first and the last.

וא''כ מ''ש אני ראשון ואני אחרון קאי גם בבחי' החכמה שבראש האצילות עד חכמה שבסוף העשיה כו'

This being the case, the statement, “I am first and I am last” likewise applies to the aspect of Chochmah at the beginning of the emanation – Atzilut, until Chochmah at the end of the Actualization - Asiyah.

וכן יובן עד''ז דרך פרט בחי' יחוד כללי בבחי' המדות ומחדו''מ שבכל עולם מד' עולמות דאבי''ע

Furthermore, in this way, the aspect of the general unification of the emotions, thought, speech and action of each of the four worlds of ABY”A, may also be understood in a particular manner.

שמדות דאצי' מתלבשים במדות דבריאה ומדות דבריאה במדות דיצי' ומדות דיצי' במדות דעשיה, עד שבחי' ו''ק דעשיה נעוץ בתחלת הכל, במדותיו העצמיים שלפני האצי' 

[This is to say] that the emotions[22] of Atzilut become invested within the emotions of Briyah, and the emotions of Briyah become invested within the emotions of Yetzirah.  The emotions of Yetzirah [then] become invested within the emotions of Asiyah, so that ultimately the six directions[23] of Asiyah are bound up with the beginning of everything, i.e. with His [G-d’s] Essential emotions, which precede the world of Atzilut.[24] 

שעז''א המתנשא מימות עולם כידוע

About these [emotions] it states[25], “[The King who is exalted and alone,] who is exalted above the days of the world”[26]. 

והם בחי' ז''ת דע''י עד ז''ת דא''ק עד מדות שבאא''ס עצמו הגנוזות בעצמות שלו ממש

This refers to the aspect of the seven lower sefirot of Atik Yomin, [which receive] from the seven lower sefirot of Adam Kadmon, [which receive] from the emotions of the Infinite Light itself, which are concealed within His Essential Self, literally.

כמו בחי' חסד שבאא''ס עצמו שעז''א חסדי ה' כי לא תמנו כו' בבחי' א''ס ממש

An example [of the above] is the aspect of Chessed – Kindness of the Infinite Light.  About this [Kindness] it states[27], “HaShem’s kindnesses have not ceased”, since it, literally, is in an aspect of Limitlessness. 

אנו אומרים יהי חסדך זה עלינו ממש

[Regarding this Kindness] we say[28], “Let Your Kindness…be upon us”, literally. 

בבחי' חסד מצומצם שבמדות דמל' דמל' דעשיה שמאיר בעוה''ז כו'

[This is to say that it should radiate] within the kindness of the diminished emotions of Malchut of Malchut of Asiyah, which radiates in this world.

וכן מבחי' מח' שבעצמותו נמשך עד בחי' מח' דמל' דעשיה, אשר חושב לעשות בפו''מ

Likewise, from the aspect of His essential thought, [influence] is drawn down until [it reaches] the aspect of the thoughts of Malchut of Asiyah, in that He thinks to do it, in actuality. 

וכן בדו''מ כו', כי כמו שכל אשר חפץ ברצון העצמות עושה, כך כל אשר חפץ ברצונו העצמי חושב כו'

The same [principle] applies to speech and action, because just as “everything that the HaShem desires” in His Essential desire, “He does”, so too, “everything that HaShem desires” [to think], He thinks. 

רק שיורד ונמשך בהשתלשלות עד חפצו ורצונו ושכלו ומחשבתו בעשיה בפו''מ כו'

[The] only [difference between this and the desire as it exists in His essence is] that it descends and is drawn into the [order of the] chaining down [of the worlds from cause to effect] until His desire, intellect and thought is to actually do. 

אבל הכל רק רצון ושכל ומדה ומח' ומעשה א' תחשב לגבי בחי' העצמות ממש, כמובן מכל הנ''ל וד''ל

However, [the entire chaining down process] of the desire, intellect, emotions, thought and action are all considered to, literally, be one [thing] relative to the aspect of His actual Essence[29].  This is understood from all the above, and will suffice for those of understanding.

ואחכ''ז הרי ישכיל האדם בהתבוננותו במי ברא אלה בגשמיות, איך שלא נבדל גם הפרט היותר אחרון מהמקור הכללי היותר ראשון

Now, after [contemplating] all this, a person should conceptualize and contemplate “Who created these”, physically, how it is that even the last particular is not separate from the first general source[30].

גם בכל פרט שבכל דבר ודבר כמו בבריאת שמים או ארץ או כל פרטי חלקי דצח''מ

[He should contemplate this in regard to] each particular of Creation, such as the creation of heavens and the earth, or all the particulars in the categories of Inanimate, Vegetation, Animal, and Speaking Beings.

איך ששרשם ברוחניות דמל' דעשיה עד רום המעלות אחוז וקשור כשלשלת כו'

[He should contemplate] how their spiritual source in Malchut of Asiyah is bound up and connected to the highest heights, like a chain[31].

וכמ''ש בראשית ברא, בקדמין ובחוכמתא כו' הרי בחי' כתר וחכמה שבאבי''ע מיוחדים 

This is so, just as the aspects of Keter and Chochmah of ABY”A are unified [with their source], as stated, “In the beginning He created” [which was translated as] “Primordially – Keter[32]”, and, “With Wisdom – Chochmah”.

כך כל פרטיהם המסתעפים מהם במדות ובמדו''מ שבכל עולם

So too, with the particulars which branch out from them, i.e. the emotions, thought, speech and action of each world.[33]  

עד בחי' עשיה דמל' דעשיה, נעוץ סופן בתחלת הכל 

[This continues] until the aspect of Action – Asiyah of Malchut of the world of Asiyah.  The end [of everything] is bound with the beginning of everything. 

דכמו שבקדמון האציל כו' כך בקדמון זה עצמו ברא ויצר ועשה, כמ''ש כל אשר חפץ כו'

For, just as He emanated with Kadmon (Desire), so too, with this very same Kadmon (Desire) He created, formed and made[34], as is written, “Everything that He desired etc.”

וכך במדות, כמו הנה מקום אתי, ביטול הו''ק

Likewise, the emotions, the six directions, are sublimated [to G-d], as in “Behold, the place is with Me”.[35] 

לך הוי' הגדולה, בכל עולם לפי מה שהוא

[For example,] “Yours, G-d, is the greatness” [represents the sublimation of Chessed] in each world, according to what it is. 

עד בחי' מקום העצמי שנק' מקומו, וכמאמרז''ל הוא מקומו של עולם ואין העולם מקומו 

[This continues upward] until the aspect of His Essential Space.  This is called “His Place”, as in the dictum of the Sages[36], “He is the place of the world but the world is not His place”. 

וכן מאמר הידוע דאיהו תפיס בכל עלמין ולית מאן דתפיס ביה, אפי' מח'  ורצון הקדום כו'

This is similar to the well known adage[37], “He grasps all worlds, but there are none who grasp Him”.  Even the Primal Thought and Desire[38] [cannot grasp Him].

ומכ''ז הרי יובן בחי' יחוד וחיבור הפרט אל הכלל דרך כללות הכל מעצמיות אור א''ס באבי''ע

From all this, the matter of the unification and connection of the particulars to the general principle by way of the totality of everything in the essence of the Infinite light [as it is drawn down] into ABY’’A, may be understood.

מלבד בחי' היחוד שבכל עולם דרך פרט, בע''ס שבו כו'

This is besides the aspect of the unity [as it relates to] each world, in a particular way, in regard to the ten Sefirot [of each world].

אך אעפ''י שיודע האדם כל ביאור ההשתלשלות דאבי''ע בפרט, ימשוך נפשו ליחוד הפרט אל היחוד בכלל, עד עצמיות אא''ס ממש ע''ד הנ''ל וכה''ג

Now, although a person may know the explanations for the entire chaining down of ABY”A [with all its] specifics, he should [nonetheless] draw his soul to [contemplate and] unify the particulars to the general totality, in the aforementioned manner, until [they are] literally [one] with the Essence of the Infinite Light (Ohr Ein Sof).

מלבד היחוד וביטול כל עולם בפרט לגבי העצמות כו'

This is aside from [his contemplation in] unifying and sublimating each particular world to the Essence. 

עד שיבוא לו כל ההתבוננות שמרחיב בפרט בענין זה, בקיצור מופלג

[He should do this] until his vast contemplation in the particulars of this matter become encapsulated in a wondrously brief summary[39]. 

כמו מלכותך מכ''ע

An example of this [can be understood from the verse][40] “Your kingdom is the kingdom of all the worlds”. 

שזהו בחי' מל' דא''ס במל' דמל' דעשיה ע''ד הנ''ל ברצון וחכמה ומדות כו'

This is the aspect of Malchut of Ein Sof  [as it is invested] within Malchut of Malchut of Asiyah, as previously explained regarding the Desire, Wisdom and Emotions. 

כמ''ש ראו כי אני אני הוא ממש

This is in accordance with the verse, “See now that I, I am He”, literally. 

וכן אני הוי' לא שניתי

Similarly, [regarding the verse[41],] “I HaShem have not changed”. 

בחי' אני הוא בחי' מל', שהוא בחי' אין דכתר, דנעוץ תחלתן בסופן

“I – Ani”, which is the aspect of Malchut, is the [same] “nothingness” as[42] Keter, since “the beginning is bound up with the end”. 

בכל עולם בפרט וכן דרך כללות הכל

[This is true] both particularly in each particular world, and in the general totality of everything. 

ולזה או' אני הוי' לא שניתי, בין מל' דא''ס למל' דעשיה, כלל

For this reason it states, “I HaShem have not changed”.  [That is, there is no difference] whatsoever between Malchut of the Infinite, and Malchut of Asiyah. 

וז''ש מלכותך הוא מלכות כל עולמים עד מלכות דמלכות דעשיה, מטעם כל הנ''ל וד''ל:

This, then, is the meaning of, “Your kingdom is the kingdom of all the worlds”, i.e. even until Malchut of Malchut of Asiyah. [It is all] because of the reason explained above[43].  This will suffice for those of understanding[44].                                               

 



[1] This is to say that in the previous chapter the Rebbe displayed the chaining down of the aspect of Keter and explained how it is literally bound up with the Essence of the Infinite Light.  This type of contemplation can be done in regard to all the other particulars, such as the Chochmah or Binah of each world etc.  This means that a person can trace back the wisdom which there is in this world to see how it is literally bound with G-d’s wisdom, blessed be He.
[2] Genesis 1:1
[3] Job 28:12.   The Hebrew reads, “VeHaChochmah M’Ayin Timatze”.  The literal translation of this is “But where shall wisdom be found?”  However, this can also be understood  to mean, “Chochmah is found from Ayin – “nothingness”.  If it is “found” from nothingness, it itself cannot be true “nothingness”.
[4] This is to say that while Chochmah – Wisdom (insight) is only found from “nothing”, it is not nothing itself.  However, Keter, which corresponds to the faculty of desire is actually “nothing”, and is the “nothing” from which Chochmah is found, as explained in chapter one.
[5] The Rebbe will now begin to explain the relevance of these words.  This is to say that just as “He created with desire”, He also “created with wisdom”, all the way to the final action.
[6] This is to say that in the same manner as the chaining down of Malchut or of Keter, as mentioned in the previous chapter, there is also a chaining down of Chochmah, from the “beginning of everything” until “the end of everything” at the end of the world of Asiyah.
[7] Psalms 104:24
[8] As per Targum Yonatan, mentioned above.
[9] This refers the the three worlds of Briyah – Creation, Yetzirah – Formation and Asiyah – Actualization.  Just as we learn out of the first verse of the Torah, that “with wisdom He created”, so too, with wisdom he “formed” and “actualized”.
[10] See the end of chapter 7.
[11] This can be understood through the analogy of one who desires something to eat.  Included in this desire is his desire to take his wallet, his desire to get into his car, and his desire to go to the store and purchase food.  All these subsequent desires are included in his original desire to eat and do not exist independently of it.  If, as he is about to leave his house to go to the store, his friend brings over some food, all the subsequent desires which “chained down” from the original desire dissipate.  Moreover, it is he himself who desires all of them, equally.
[12] Proverbs 3:19
[13] Kings I, 5:26
[14] Chochmah Stima’a – The Concealed Wisdom of Atik Yomin and Arich Anpin, as will later be explained.
[15] Abba – Father, refers to Chochmah of Atzilut as will later be explained.
[16] This applies not only to Shlomo, but to everyone.
[17] See the beginning of the Amida prayer.
[18] This is to say, from the Essence of G-d, specifically.  In other words, when we pray, our prayers should be directed to the Essence of G-d Himself.  Since, as we see from the examples of various particular chaining downs, everything comes from Him.  He is “the Cause of all Causes”.
[19] For example, the intellectual thought process and conceptualization for the theory of an automobile, and the actual building of the automobile.  These two are the same to him, and are both called “his wisdom”.  Furthermore, if when he builds the automobile it is flawed and does not function properly, there is certainly a flaw in the wisdom in his head as well.  For, they are really the same exact thing.  Only, at first it is expressed in his intellect and afterwards it is expressed in his action, but they are the same.
[20] See the previous and following footnotes.
[21] For example, a person will have an inspiration flash of innovative insight in business.  He will then analyze it and contemplate all of its advantages or disadvantages etc.  Then, when he thinks about how great a plan it is, his emotions will become aroused by it, and he will become excited.  Then, he actually implements the plan and brings it into actuality.  All of these are just different expressions of the same wisdom.  First it is revealed and expressed into his intellect, then into the emotions and thoughts of his heart, and finally into action, but they are all one and the same thing.  The end is in no way disconnected from its beginning, and it did not diminish along the way.  This is more clearly understood from the following:  If someone were to say, “I know someone who is a genius in chess”, we obviously expect this person to be capable of playing chess.  In other words, if he is a genius in this subject intellectually, certainly, in his actions as well, he must be a genius in it.  Moreover, the reason we expect him to be able to play chess is because the original desire and intellect and the final action, are not two different things.  If he says “I am a genius in chess, but I cannot play chess”, then there is certainly a flaw to his “genius”, and he is not the “genius” he believes himself to be.
[22] The emotions refers to the six emotive attributes (sefirot) of Chessed – Kindness, Gevurah – Might,  Tiferet – Mercy, Netzach – Conquest, Hod – Majesty, Yesod – Foundation.
[23] This refers to the six emotional sefirot, and will later be explained.
[24] For example, when a person sees a poor child who looks like he hasn’t eaten a square meal for a while, this will arouse emotions of pity and sympathy in him.  The arousal of pity towards someone outside of himself is because, in essence, he is a merciful person.  Now, although this appears instantaneous, there is an entire process involving a multitude of particulars.  Nonetheless, all of the particulars, thoughout, are literally bound up with his essential mercifulness, and are only aroused because of it.  If the essential mercifulness would be lacking, then the external emotions or actions which come out of it would not be.  It is a direct chain, and essentially, from his perspective, they are all the same.  Furthermore, there is no diminishment throughout the entire chaining down.  In other words, the emotions of his heart are exactly like the emotions of his brain, which are exactly like the emotions of his desire, which are exactly like the emotions of his essence.  If in his essence the emotion of mercy is aroused, similarly, his desire will be aroused to mercy, his intellect will think in merciful terms, and his emotions will be aroused with sympathy and mercy, and he will speak words of mercy and act with mercy.
[25] See the morning prayers, blessing of Yotzer.
[26] That is, the seven lower sefirot (the emotions) are called “days” (as in the seven days of the week).  These emotional sefirot transcend the “days” (emotions) of the worlds of ABY”A.
[27] Lamentations 3:22
[28] Psalms 33:22, and Shabbat Prayers
[29] In other words, the entire of Seder Hishtalshelut is like one line of action or expression.  This means that the multitudes of particulars are considered to be a single expression which includes them all.  Although they are expressed in a continuum, nonetheless, the source of them all, equally, is from the essence of G-d.
[30] An example of this kind of understanding can be seen when a person throws a stone through a window.  We do not say that the stone broke the window, because, really, it was his hand which threw the stone.  However, we do not say that his hand broke the window, because his hand is connected to his heart etc.  We do not say his heart broke the window, because his heart only receives from his head, and is totally connected to it.  Furthermore, we don’t even say his head broke the window, because his head is connected to his desire.  Likewise, we cannot say that his desire broke the window, for his desire does not exist independent of him.  Rather, we immediately say that he broke the window.  Although there is this complete chaining down, even into a totally separate entity, such as a stone, nonetheless, it is all totally bound to the essence of the thrower of the stone.  This is why we require him to rectify the wrong, rather than the stone to rectify it.
[31] That is, he should contemplate how each particular creation is literally bound up with the Creator.  This is called a “Yichud – Unification”.
[32] Desire
[33] Parenthesis of the Rebbe: (This is the general inclusion of the ten sefirot of each world.  That is, Atik Yomin and Arich Anpin, Abba and Imma, Zeir Anpin and Nukvah of [each of] the four worlds of ABY”A.)
[34] Allegorically, this can be understood by one who desires to build a home.  First he has the general desire for the kind of home he would like.  Then he contemplates and analyzes all the particulars which he desires.  Then he “forms” the blue print.  Then he builds the actual house.  Even though there is a chaining down from cause to effect, and to an outsider they may appear as separate things, they are literally all part and parcel of one desire.  Furthermore, the final desire to actually build the home and dwell in it, is greater than all the desires which preceded it while it was still in the thought and planning stage etc.
[35] The six emotional sefirot correspond to the six directions.  Chessed corresponds to South, Gevurah to North, Tiferet – East, Netzach – Up, Hod – Down, - Yesod – West. They therefore represent the aspect of place or space.
[36] See Bereshit Rabba, chapter 68, 9.
[37] See Zohar (Raya Mehemnah) Pinchas 225a
[38] In Hebrew this is Machshava V’Ratzon HaKadoom.  This aspect will be explained later, in chapters 17 and 18.
[39] That is, just as in the previously mentioned example of a person who throws a stone (footnote 29) we immediately recognize that it is he who threw the stone.  We immediately see the entire chaining down of the act of throwing a stone through the window, from beginning to end, as one thing.  It is totally bound with the thrower of the stone, without any cessation or separation at all.  It is his act, and only he is culpable. Similarly, when one thoroughly grasps the Seder Hishtalshelut – The Chaining down of the worlds, he must grasp it to the point where he sees the entire matter as one act, from beginning to end, immediately.  That is, he sees how G-d Himself is literally acting, down here in this world. 
[40] Psalms 145:13
[41] Malachi 3:6
[42] This is to say that relative to G-d’s Essence, both the desire and the action are literally the same. There is absolutely no difference between them.  Just as it is He who desires, it is He who actualizes.  (We previously explained that Keter is the aspect of “Ain – nothingness”.)  Furthermore, the final action (of what comes out in this world) and the original desire are literally the same.  What G-d desires He does, in actuality.
[43] This is to say that a King is as much a King in his capital as he is at most remote the borders of his kingdom. Moreover, the real display of his Kingship is at his borders.  For this reason the Megilah of Esther does not say that Achashverosh was the King in Shushan, which was the capital.  Rather it says, “He was the King from Hodu to Kush” which were the furthest reaches of his kingdom, at the borders.  If  He desires to enlarge his kingdom, he makes his borders bigger, through conquest etc. 
[44] In summary and conclusion of this chapter:  The point of all of the above, and the point of the knowledge of the chaining down of the worlds, is to recognize and be aware that everything that occurs, even down here in this physical world, is literally an act of G-d Himself.  For example, we previously mentioned a verse, “Yours, G-d is the greatness”, which refers to Chessed.  This does not just represent an abstraction of some kind of “spiritual” kindness, but rather is stating that ALL kindnesses that occur are themselves G-d’s Infinite kindness, since they cannot exist independently of Him.  Therefore, when a person is having an emotion of kindness, it is literally G-d’s own kindness being expressed through the vehicle of this person.  The person’s kindness cannot exist otherwise.  This is true in the opposite sense as well, as in, “Yours, G-d, is the might”, which represents the attribute of Gevurah.  All acts of Gevurah – Might (which includes even evil acts, as will shortly be explained), are literally acts of G-d Himself, and cannot exist independently of Him.  To return to the analogy above, with the thrown stone, we see an entire process of chaining down.  That is, first he desire’s to throw the stone, then he thinks about it, has heartfelt emotions, then gut emotions, and then is moved to act. Then the act affects a separate object, the stone, which is propelled through the air until it hits and breaks the window.  This entire chaining down from cause to effect is one continuum, which is totally bound with the essence of the thrower.  This matter may be applied to the Seder Hishtalshelut as well.  The desire is in Atzilut, the thoughts about it are in Briyah, the emotions in Yetzirah, and the actions in Asiyah, and, finally, even in a separate thing like the “stone” which corresponds to the Kelipot.  There is a direct chaining down from beginning to end, and G-d Himself is the one who “threw the stone”, so to speak.  One may then ask, “Do we have free choice?”  The answer to this can be understood from the Talmudic story of Caesar Nero. Caesar Nero set out to attack Jerusalem. As he approached he shot an arrow to the east (away from Jerusalem) and it fell in Jerusalem. He then shot one to the west, and it fell in Jerusalem. He shot an arrow in each of the four directions and each one fell in Jerusalem. He then asked a young boy, “What verse did you learn today?” The boy replied, “I shall take my revenge against Edom (Rome) through the agency of my people Israel.” (Ezekiel 25:14) Nero said to himself, “The Holy One, blessed be He, wants to destroy His house, and He wants to wipe His hands on that man”, (referring to himself). He ran away and converted to Judaism and Rabbi Meir was his descendant. As is clearly understood from this story, G-d Himself is the perpetrator of all actions.  However, from this story we also see that our free choice lies in what we choose to be a vehicle for.  When we choose to fulfill the desires of G-d by fulfilling His commandments, G-d Himself is actually fulfilling the commandments and His desire.  When we choose to violate His commandments, we are literally dragging G-d into violating the commandments, as it says in Tanya, that it is as if we grab the king’s head and force it into vile refuse.  In other words, by transgressing His commandments we force G-d to act in a way which is against His will.  Now, we are capable of this is only because He allows us to be.  However, there are incidents, such as the incident of Bilaam, in which G-d took away his free choice and did not allow him to act according to his desire.  Thus, he was incapable of cursing the Jewish people.  The point of contemplating the Seder Hishtalshelut in a way of particulars is to see this reality in a true and inner manner.  In other words, through the particular contemplation in the aforementioned manner, one comes to clearly understand how the end is totally and completely bound up with the beginning, and that everything that occurs is literally from G-d Himself.  This is to say, he becomes totally aware of G-d’s presence, in an inner way. 

 

(It is also understood from all of the above that there are actually only ten sefirot.  These are G-d’s ten sefirot.  They are manifest in many different ways, but it is all G-d’s.  That is to say, my kindness and someone else’s kindness are just different manifestations of the same Simple Essential Kindness of G-d.  It is also clear from all of the above that it is only fitting to pray to G-d Himself.  That is, if one were to pray to any “intermediary” in any of the worlds, it would be no different than thanking the hand for doing an act of kindness, rather than the person, or punishing the gun for perpetrating a murder, rather than the murderer.)

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