• 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 Nine

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 Nine

 

אך הנה לכאורה אינו מובן מה שאמר אני הוי' לא שניתי

At first glance, the verse, “I HaShem have not changed”, is not understood. 

שזה מדבר במל' דא''ס עצמו

Now, [this verse] is speaking in regard to Malchut of Ein Sof (The Infinite) Himself. 

הרי אם בבחי' מל' דעשיה יש בו שינוי בין דין לחסד, שהוא בחי' התפעלות כו', מוכרח שגם במל' דא''ס יש שינוי זה 

However, if in Malchut of Asiyah (Actualization) there is a change between judgment and kindness, which is [only] an aspect of a reaction, then it must be that in Malchut of Ein Sof (The Infinite) this change also takes place[1]. 

מאחר שאמר אני אני הוא כו' כנ''ל

After all, it states, “See now that I, I am He”. 

וכן מלכותך מכ''ע בשוא ממש כנ''ל

It likewise states, “Your kingdom is the kingdom of all worlds”, literally equally,[2] as explained previously. 

דהיינו כאשר עולה ברצונו הפשוט שבעצמות ממש, להיות חפץ חסד, הרי חפץ חסד העצמי הזה יורד עד למטה ממש בחפץ חסד דמל' דעשיה 

In other words, when the desire for kindness arises in His simple essential desire, this very same essential desire for kindness descends until the very end, to the desire for kindness of Malchut of Asiyah, literally[3]. 

וכן להיפך כפי המובן מכל הנ''ל

According to all the above mentioned, it is likewise understood that the opposite is true as well[4]. 

וגם הרי בכ''י מחדש מע''ב למטה מטה

Furthermore, we recite [daily],[5] “He renews every day…the act of creation” here below [in our physical world]. 

שהוא בקדמין ובחוכמתא דבראשית ברא

In other words, [“he renews”] in “Kadmin – Desire” and “Chochmeta – Wisdom”, [which are the translations] of “In the beginning He created”. 

עד רום המעלות בעצמותו ממש 

[These are “renewed”] all the way until the highest heights, literally in His Essential Self. 

א''כ יש בחי' חידוש גם בעצמיות אא''ס

 

This being the case, then [it seems] that there is a renewal even in the Essence of the Infinite Light (Atzmoot Ohr Ein Sof). 

ואיך אמר אני לא שניתי כלל

How then can it state, “I HaShem have not changed”, [implying that there is no change] whatsoever? 

וכן אנו או' אתה הוא קודם שנבה''ע כו' וכמ''כ קודם שהאציל כו' וכידוע

Similarly, we say[6], “You are He before the creation of the world; You are He after the creation of the world”.  This [principle] likewise applies “before He emanated[7]”, as is known. 

ועד''מ מאדם התחתון, הרי יש שינוי גם ברצון העצמי מרצון של דין לרצון של חסד וכידוע

Moreover, in the analogy of man below, there is change from a desire for judgment to a desire for kindness, even in the essential desire, as is known. 

ואיך אנו אומרים יהי רצון מלפניך, רצון חדש, שיתהפך רצון של דין לחסד כו'

Likewise, how can we [pray and] request, “May it be desirable before You”, [requesting of G-d to have] a new desire; that a desire for judgment should be overturned into a desire for kindness? 

ואנו רואין שנויים רבים בכל יום ושעה כו' בכל אשר חפץ עשה תמיד בשמים ובארץ כו'.

[This question is further strengthened by the fact that] we see multitudes of changes every day, and every hour, in “everything that G-d desires” and constantly does in the heavens and the earth[8].

והתירוץ לכל זה הוא ענין הצמצום כידוע

Now, the resolution for all this is the matter of Tzimtzum[9], as is known. 

דאם היה השפע דרך עילה ועלול, היה נופל ענין שינוי התפעלות כו' 

For, if the influence was in a manner of cause and effect, then the matter of change and reaction would fall upon it. 

אבל מאחר שההמשכה בבחי' אור וזיו לבד, וגם הוא ע''י צמצום, ע''כ אין בעצמות אלקות שום שינוי כלל, גם במל' דמל' דעשיה 

However, since the aspect of the drawing down [of influence] is only in an aspect of a light and ray, and this too is by means of Tzimtzum, there is therefore no change at all in the Essence of G-dliness, even in Malchut of Malchut of Asiyah.[10] 

וכך הוא עד רום המעלות

Such is the case, all the way to the highest level. 

ואחר הצמצום יש בחי' שינוי, וזהו מצד המקבלים לבד כידוע.

After Tzimtzum [however] there is an aspect of change, but only from the perspective of the recipients, as is known[11].

וביאור ענין ההפרש בין אור לשפע ידוע לכל

The explanation of the difference between “Or (Light) and Shefa (Influence) is known to all[12]. 

ואמנם גם בבחי' אור הוצרך להיות ע''י צמצום

However, even in the aspect of the light it was necessary for [its revelation] to be by means of Tzimtzum.

וע''כ צריך כל אדם לידע ענין הצמצום ולהתבונן בו בכל עולם לפי ערכו

It is therefore incumbent upon every individual to know the matter of Tzimtzum and to contemplate it [relative] to each world according its value.

כי הוא העיקר בכלל היחוד האלקי באין שינוי לגבי העצמות

This is because it is the main principle in the general matter of the unity of G-d, and [in understanding] how there is no change relative to the Essential Self [of G-d].  

וכמו קמיה כחשיכה כאורה, רוחניות וגשמיות שוין, עד אצי' ועשיה שוין כידוע  

[This is to say] that before Him, “the darkness and the light are equal”,[13] the spiritual and the physical are equivalent, so much so that the world of Atzilut and the world of Asiyah are equal [before Him], as is known.

הגם שזהו לגבי בחי' המקיף בלבד הנק' סוכ''ע בכלל ובפרט

Now, the [above] is only in relation to the encompassing light, which is called Sovev Kol Almin (The light that encompasses or transcends all worlds) both generally and particularly.

שלמעלה מהדרגת האור שבבחי' ממכ''ע כידוע

This [light] is higher than the level of light which is in an aspect of Memale Kol Almin (Permeating all worlds), as is known. 

אך הנה גם בבחי' או''פ, בחי' ממלא בכלל ובפרט, אין שינוי כו' 

However, even in the aspect of the pervading inner light of Memale, both generally and particularly, there is no change. 

ועליון ותחתון שבו שוין

[Here too] its upper and lower [levels] are equivalent. 

כמ''ש אני לא שניתי, ואני הוא בחי' ממלא כידוע

This is as stated, “I HaShem have not changed”, and “I – Ani” refers to the aspect of Memale [the inner, pervading light], as is known. 

וכן מ''ש את השמים ואת הארץ אני מלא, בהשוואה אחת דווקא מלא

Likewise it states[14], “Do I not fill the heaven and the earth?” He, specifically, fills them equally.

זה ג''כ בבחי' או''פ וכמאמר לית אתר פנוי מיניה כידוע

This too [refers to] the aspect of the inner pervading light, as in the dictum[15], “There is no place devoid of Him”, as is known. 

והיינו משום דגם בבחי' ממלא בא ירידת האור והשפע ע''י צמצומים דוקא

The reason for this is because even in the aspect of [the pervading light of] Memale, the light and influence descends specifically by means of Tzimtzumim.[16]

וכידוע דגם בבחי' הקו''ח שנמשך מעצמות אא''ס שנק' ממכ''ע דאבי''ע בכלל, הרי הוא נמשך ע''י צמצום בתחלה בעצמות 

As is known even the aspect of the line and thread (Kav V’Chut) which is drawn from the Essence of the Infinite Light and is generally called the pervading light[17] of the worlds of ABY”A[18], is, likewise, initially drawn by means of Tzimtzum in the Essence. 

והוא צמצום הראשון הנק' מק''פ וחלל ריקן כו' כמ''ש בע''ח

This is the first Tzimtzum which is called the “empty place” and the “empty void”, as stated in Etz Chayim[19]. 

וכן בירידת הקו למטה בבחי' עגולים ויושר כו' עד שנעשה בחי' כתר לא''ק הוא ע''י צמצום

This is likewise the case in the descent of the Kav[20] down, into the aspects of Igullim and Yosher[21], until it becomes the aspect of Keter of Adam Kadmon, [this too] is by means of Tzimtzum.

וכן מא''ק לע''י וא''א כו'

The same [principle] applies [in the descent] from Adam Kadmon to Atik Yomin and Arich Anpin. [It too is by way of Tzimtzum]. 

וגם באצי' עצמו יש מסך בין כתר לחכמה בכלל

Even in the world of Atzilut itself, generally, there is a Masach[22] (screen) between Keter and Chochmah. 

והוא מ''ש והבדילה הפרוכת פרסא בין כו' כמ''ש בזוהר

This is the meaning of the verse[23], “The curtain shall be for you as a division between the holy and the holy of holies”, as explained in the Zohar. 

וכן מאו''א לז''א ומז''א לנוק' כידוע

Similarly, [there is a screen] between Abba and Imma to Zeir Anpin, and between Zeir Anpin and Nukva, as is known. 

וממל' דאצי' לבריאה יש מסך, והמל' בוקע המסך ונעשה כתר לבריאה

[Furthermore], between Malchut of Atzilut and Briyah, there is a Masach (screen) and Malchut penetrates the screen and becomes Keter of Briyah. 

ועד''ז יש מסך בין בריאה ליצירה ומל' דבריאה בוקע המסך ונעשה כתר ליצי'

In this manner, there is a Masach (screen) between Briyah and Yetzirah, and Malchut of Briyah penetrates the screen and becomes Keter of Yetzirah. 

וכן מל' דיצי' בוקע המסך ונעשה כתר לעשיה

Similarly, Malchut of Yetzirah penetrates the screen and becomes Keter of Asiyah. 

עד מל' דעשיה שנק' המלך המרומם לבדו כו'

[This continues] until Malchut of Asiyah, which is called “The King who is exalted and alone”. 

כמאמרז''ל כברייתו של עולם, ברישא חשוכא והדר נהורא

This is also like the statement of the Sages[24], “Like the creation of the world: At first there was darkness, and then the light returned”[25]. 

וכן משאמרז''ל בתחלה עלה במח' לברוא במה''ד, שהוא בחי' הצמצום דשם אלקים שבמל' דעשיה

Similarly, the Sages stated[26], “Initially it arose in His thought to create with the attribute of Judgment”.  This [attribute of Judgment] is the aspect of Tzimtzum, [which is] the name Elokim of Malchut of Asiyah. 

כמ''ש בראשית ברא אלקים, בחוכמתא, בקדמין, רצון וחכמה דמל' דעשיה וכו' וד''ל: 

This is as stated, “Bereshit Bara Elokim – In the beginning G-d (Elokim) created etc”[27].  [“Bereshit – In the beginning” is translated as] “Bechochmeta – With Wisdom”, and “BeKadmin – With Desire”, which is the desire and wisdom of Malchut of Asiyah.  This will suffice for those of understanding.

ועפ''ז יתורץ הכל דמ''ש אני הוי' לא שניתי 

According [to all of the above] everything is resolved [in regard to] the verse, “I HaShem have not changed”. 

בין רצון של חסד או דין בכל עולם דאבי''ע

[This is to say that there is no change] between a desire for kindness or for judgment in all of the worlds of ABY”A. 

היינו כמו שהוא קודם הצמצום ומסך שבוקע בו ונעשה כתר לעולם התחתון

In other words, [this refers to] how He is before the Tzimtzum or Masach (screen) through which [the light] penetrates and becomes the Keter of the lower world. 

וע''ז אמר יהי רצון מלפניך דייקא

It is, specifically, to this aspect, [i.e. the Essence of G-d, that we pray and] say, “May it be desirable, specifically, before You”. 

וכל בחי' מעלה ומטה שבעולם זה שוין כו'

[Relative to the Essence of   G-d] all aspects of “higher” and “lower” in the world, are literally equivalent. 

אבל אחר הצמצום נמשך הרצון בחכמה ומדות בשינויים עד מל' דעשיה, אומרים יהי רצון מלפניך, בשינוי לענין עשיה בפועל ממש, מדין לחסד וכה''ג וד''ל:  

However, after the Tzimtzum, the desire is drawn into the intellect and emotions with changes, until the aspect of Malchut of Asiyah [about which] we say, “May it be desirable before You”, [meaning that G-d should cause] a change in actual action, from judgment to kindness and the like.  This will suffice those of understanding[28].

 

 

[1] In the previous chapter we explained how the entire chaining down from beginning to end is literally an act of G-d, and that he is the perpetrator of everything that occurs.  This was the explanation of the verse, “See now that I, I am He”.  If this is the case, then certainly if there is any change at the end action, there must also be a change in the beginning, in His essence.  How then can we understand the aforementioned verse, “I HaShem have not changed?”
[2] As explained in the previous chapter, a King is as much King in his capital as he is in the farthest reaches of his Kingdom.  This is to say that he rules there as much as he does in his capital.  Likewise, from Malchut of the Infinite to Malchut of Actualization (Asiyah), G-d is equally King.  This is analogous to how a person’s innermost thoughts and end actions are all equally him, as previously explained.
[3] For example, when a very wise person takes a pen and writes down his wisdom, we do not say “If I could get my hands on such a pen I too would be wise”.  Likewise, we do not say, “It is not the wisdom of the pen. Rather it is the wisdom of the hand, because it is the hand which moved the pen in such a wise way.”  Rather, we immediately recognize that the person himself is wise, and that this is a revelation of his wisdom, not the pen’s wisdom and not the hand’s wisdom.
[4] This is to say that this is not true only with the desire for kindness, but, it’s opposite desire also reaches to the very essence.  The opposite of Kindness (Chessed), is Sternness (Gevurah). Additionally, this may be understood differently.  In other words, that the opposite is true as well.  Not only is the beginning bound up with the end, but from the end action we may deduce the initial desire, which is at the beginning.
[5] See the blessings before the Shema recital.
[6] See the morning prayers.
[7] See Avodat HaKodesh (R’ Meir ben Gabay) Chelek HaYichud, chapter 2.
[8] The question is quite clear.  We previously explained that the very end action is bound with the essence, literally.  Since we see changes down here in the final reaction, certainly in the original action there must be a change.  How, then, can the verse state, “I HaShem have not changed” and other such verses?  Furthermore, how is it possible for us to pray, asking G-d to overturn one desire for another desire, to bring about a different end action?
[9] This will be explained momentarily.
[10] In order to understand this paragraph, we must first understand the difference between a “light and ray” and an “influence” of cause and effect.  An example of an influence of light is when a teacher expresses an intellectual thought into speech.  Here, there is no change in his intellect at all, and it remains completely whole, as it was before he spoke.  His intellect did not diminish whatsoever.  Likewise, his speech itself did not diminish, in that he does not run out of words.  Furthermore, the recipient of this “light” did not receive the actual light of the intellect itself, but only a glimmer of it in the speech.  The intellect remains where it was the entire time, in the mind of the teacher.  This is an example of a “light and ray”.  In contrast, an example of the “influence of cause and effect” is when one lifts a heavy object.  Here, his strength will diminish slowly, and he will not be able to hold it indefinitely.  There is a diminishment from the time he picked it up to later, and, therefore, there is a change.  Furthermore, there is cause and effect here. Therefore if there is a difference in the effect it is because there is a difference in the cause. However, the chaining down of the worlds (Seder Hishtalshelut) is in the way of a “light and ray”. 
[11] This is to say that there is no diminishment or change whatsoever in the Essence.  The appearance of change only comes about through the aspect of Tzimtzum, and then too it is only from the perspective of the recipients.  This may be understood from the example of a slide projector.  The slide projector emanates light.  When, one puts a slide of film over the projector the image on the screen changes.  However, clearly, no change has taken place in the light itself and certainly not in the projector.  Rather, the slide of film conceals some of the light to the recipients, so they only see the image of the slide.  As explained above, the chaining down of the worlds is in a way of a “light and ray”.  The allegory is therefore understood as follows:  The light source is analogous to the Essence of G-d, while the light emanating from the projector is analogous to the Infinite Light.  The slide is analogous to the aspect of Tzimtzum, which conceals the light, but only from the perspective of the recipients. From the perspective of the light source no change has taken place.  Therefore, since to begin with, the influence is entirely in the way of “light”, rather than “influence”, and furthermore, it is brought about through the aspect of Tzimtzum, in which there is no change, even to the light, it is quite clear that the Essence of G-d, Himself, has not changed at all.
[12] See footnote 10.
[13] Psalms 139:12
[14] Jeremiah 23:24
[15] See Tikkunei Zohar, 457 (91b) and 470 (122b) and other sources.
[16] This is the plural of Tzimtzum.
[17] Memale Kol Almin.
[18] This is an acronym for the four worlds, Atzilut, Briyah, Yetzirah and Asiyah.
[19] See Etz Chayim, Shaar 1, Anaf 2 (Drush Igullim V’Yosher)
[20] The Kav is the thin band of limited revelation.
[21] This will all be explained later.  The main point here is that since the revelation is only by way of a “light and ray”, and this revelation is by means of Tzimtzum, there is no change at all.  There is no change in the Essence of G-d Himself.  Furthermore, since the light is also restricted by means of Tzimtzum, there is no change even in the light.  In order to truly appreciate and comprehend this, one must truly understand the manner of Tzimtzum, and how it is applied throughout the chaining down.  This will be explained later.
[22] This may be understood as follows.  The world of Atzilut corresponds to the general sefirah of Chochmah.  However, it is only from the last level of Chochmah that a flash of intuition comes into Binah. Furthermore, it is only through the intermediary medium of letters of description, that the light of the concept can be understood in Binah (Comprehension and grasp).  The actual light of the Chochmah itself is altogether beyond the grasp of Binah. When a person has an intuitive flash, he does not perceive the light of Chochmah directly.  The “light” which he “sees” is actually only the letters, which contain the light of intuition.  Nonetheless, through the secondary “light” of the letters of the Chochmah as they come into Binah, the primary “essential light” of Chochmah is recognized. It is only viewed through the screen and partition of the letters, which is called a Masach.

This may be understood by how a television works. Behind the television screen there is a “ray gun” which emits a ray onto the back of the screen. When the ray hits the phosphorus points on the screen, they light up. What the viewer sees on the television screen is not the original light of the “ray gun”, but the secondary light of the phosphorus.  There is no change at all in the original light emanating from the ray gun.  Furthermore, the secondary light is only an induced light.  Similarly, in the world of Atzilut itself, there is no change.  It is only in the Masach and Tzimtzum where there is change.  Likewise, in the Essence of the Infinite Light, and even in the Infinite Light before Tzimtzum, there is no change.  It is only after Tzimtzum, to the recipients, where there is change.  This should suffice for now, as this will all be explained later at great length.
[23] Terumah 26:33
[24] See Tractate Shabbat 77b
[25] The explanation of this is that first there was the concealment of the Tzimtzum and then afterwards there was the secondary induced light of the screen (Masach).  In other words, in the original Infinite Light, and in the Essence of G-d Himself, there is no change.  This is like the aforementioned allegory of the television.
[26] See Rashi on Bereshit 1:1
[27] In other words, the creation of the world is specifically through the aspect of Tzimtzum.  This is signified by the Torah’s usage of the name Elokim in verses pertaining to creation.  The name Elokim signifies the concealment of the name Havayah, which signifies revelation.  This is understood from the verse, “A sun and a shield is Havayah Elokim.”  In other words, the Tzimtzum of the name Elokim is like a “shield” or “screen” that covers over the revelation of the name Havaya.
[28] An allegory used to explain this is a husband’s desire to please his wife.  Because of this desire, he purchases a beautiful diamond ring.  However, when he presents it to his wife, she does not like this particular ring, and is unhappy with it.  Her husband returns to the store, exchanges the ring for a different one which is even more splendid and opulent than the first one.  Again, his wife is displeased with it. Again he returns to the store. This time he purchases a sapphire necklace.  He brings it home and now his wife is pleased.  Now, throughout, there was never a change, whatsoever, in the essential desire of the husband.  It was only in the expression of this desire to the recipient (his wife) where change occurred.  Here too, in regard to G-d, in the Inner essential light, which is analogous to the inner desire of the husband to please his wife, no change occurs at all.  It is only in the restriction of revealing this desire, i.e. in selecting a specific emanation to express this desire, where change occurs.  Similarly, this is why we are capable of praying to G-d, and requesting of Him to change a revelation of judgment to a revelation of kindness.  In G-d’s essential desire there is no change.  It is only in the specific expression of this desire where there is the appearance of change.  However, even in this constricted expression of the Essence, it is still G-d Himself who is absolutely in control, as explained in the previous chapter.  This may be understood from the story of Esther.  When the wicked Haman, may his name and memory be blotted out, came to antagonize and attack the Jewish people, Mordechai did not bow down or appeal either to Haman or King Achashverosh.  Rather, he immediately recognized that G-d is the source of everything, including Haman.  He therefore gathered all the Jewish people to repent and appeal to G-d Himself to avert the evil decree. It is for this same reason that when we read the story of Esther on the festival of Purim, the written names of Mordechai and Haman are literally equal to each other.  When the Megillah is read, just as if the reader were to miss the word “Mordechai” we would not have fulfilled our obligation, so too, if he were to miss the word “Haman” we, equally, would not have fulfilled our obligation.  This is because the inner light of both Mordechai and Haman, is G-d Himself.  He is the active cause of them both.  This principle is true of everything in all of existence.

 

Now, these three chapters, seven, eight and nine, cannot not be fully understood to the beginner.  However, from chapters 10 to 54 the entire explanations of the entire chaining down (Seder Hishtalshelut) will be given.  Afterwards, one should return to these chapters and study them over again. 

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