• 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......

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    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 11

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 Eleven

 

 

והנמשל מכל הנ''ל בנפש יובן למשכיל למעלה בעצמות אא''ס שלפני הצמצום שנק' יחיד

Now, the analogue for all that was mentioned above[1] about the soul [of man] may be understood by [a person who conceptualizes [how it is] above in the Essence of the Infinite Light before the Tzimtzum, which is called Yachid - Singular. 

וכלול גם שם מע''ס, ונק' ע''ס הגנוזות בהעלם העצמות ממש

Included [in the level of Yachid] there are also ten sefirot.  These are called “the ten sefirot which are concealed.”[2] [They are] hidden in the Essence, literally. 

כמו בחי' חפץ חסד שכלול בבחי' עצמיות דאא''ס, שמחמתו וסיבתו היה הרצון הפשוט לכל ההשתלשלות, שזהו בדבר פרט

For example, the simple desire for the entire chaining down, which is a specific [line of revelation], arose because of the desire for kindness included in the aspect of the Essence of the Infinite Light. 

כמ''ש בע''ח בהקדמה, כשעלה ברצונו הפשוט כו' 

This is as stated in the introduction of Etz Chaim[3], “When it arose in His simple desire”. 

ובודאי סיבת עליית הרצון הפשוט בעצמותו היינו רק כי חפץ חסד הוא בעצמו

Certainly the reason for this arousal of the simple desire of His Essence is only because “He desires kindness” within His Essential self. 

ע''כ עלה ברצונו להטיב חסדו להיות מקור למקור להשתלשלות דקו''ח כו'

It therefore arose in His desire to bestow His goodness and kindness, to be a source for the source of the chaining down of the line and thread (Kav V’Chut).

וה''ז ע''ד דוגמא כשמחמת עצמיות המדה דחפץ חסד הכלולה בבחי' יחידה כנ''ל, עולה ברצונו לעשות טוב וחסד בדבר פרט כנ''ל

This is like the aforementioned analogy, where, because of the essential attribute of the [Heyulie] desire for kindness which is included in the aspect of the Yechidah [of the soul], it arises in [a person’s] desire to do goodness and kindness through a specific act, as explained previously. 

שבא בגלוי מן העלמו ההיולי דחפץ חסד, לכלול כל מה שיעלה בפרט ברצונו להטיב

[That is,] it becomes revealed from its concealment in the Heyulie for the desire of kindness, to include every particular that will ever arise in his desire to bestow goodness. 

הכל בא מחמתו וכחו כו'

Everything [that becomes revealed] comes because of [this Heyulie], and because of its strength. 

וכמו שבגלוי רצון שבא מחמת חפץ חסד זה, כלול מי', חב''ד ומדות כו'

Furthermore, the revelation of the desire which comes because of this [Heyulie] desire for kindness includes ten [sefirot]; ChaBa”D[4], emotions etc. 

מזה מוכרח שגם בבחי' חפץ חסד ההיולי שכלול בעצמות ממש, כלול מי', חכמה ומדות כו'

From this we must conclude that also the aspect of the Heyulie desire for kindness which is literally included in the Essence, likewise includes ten [sefirot]; intellect and emotions etc. 

רק שלא יתכן בהם לומר גם ענין ההתכללות והאחדות, אחר שכלול בעצמות בבחי' היולי עדיין כו'

However, it is not fitting to speak of them using a terminology of “inclusion” or “unification”, since they are still included in the Essence in the way of a Heyulie[5].

וכמ''כ במדה זולתה, כמו מדת הגבורה או הנצח והת''ת וכה''ג

This is likewise the case in regard to the other qualities such as the qualities of Gevurah, Netzach or Tiferet etc. 

הכל הוא כלול בעצמיות דאא''ס שנק' טה''ע

They are all included in the Essence of the Infinite Light which is called the “Upper Purity”. 

והוא הנק' יחיד שלמעלה מאחד פשוט כו'

It is this [level] which is called Yachid – Singular, and is higher then Echad Pashut – Simple Oneness [or Unity][6]. 

עד בחי' מדת המלוכה בעצמות אא''ס שנק' מל' דא''ס

This [inclusion] is so, until the quality of Kingship in the Essence of the Infinite Light, which is called Malchut of the Infinite.

גם הוא כלול בבחי' היולי העצמי דעצמות אא''ס

It too is included in the aspect of the essential Heyulie of the essence of the Infinite Light. 

שהוא בבחי' א''ס ממש

[Furthermore,] it is literally unlimited. 

וכמו שחפץ חסד בבחי' א''ס ממש בעצמות, או לחכמתו א''ס, כך מדת ההתנשאות שכלול בעצמות אא''ס הוא בבחי' א''ס 

Just as the desire for kindness of the Essence is completely unlimited, and [just as] there is no limit to His wisdom, likewise, the attribute of “ruling over” (Malchut) which is included in the Essence of the Infinite Light, is unlimited. 

וכלול מי' בהעלם העצמות, שהוא בחי' הרצון והתענוג וחכמה ומדות שבמדות המלוכה

Moreover, in the concealment of the Essence it [too] includes ten [sefirot].  These are the desire, pleasure, wisdom and emotions of the quality of Kingship – Malchut.

אך ענין אנא אמלוך שעלה ברצונו ומחשבתו הפשוט, היינו כשבא בדבר פרט, לבחי' ההשתלשלות בגלוי מהעלמו ההיולי

However, the matter of “I shall rule” which arose in His simple desire and thought, represents [the essential Heyulie desire for kingship] as it comes out of the concealment of the Heyulie[7], to be revealed in a particular thing; [namely,] the entire chaining down of the worlds[8]. 

כנ''ל במדה דחפץ חסד באדם למטה, וכנ''ל במשל י' כחות הכלולים שבבחי' יחידה, בבחי' היולי ועצמיות כו'

This is similar to what was explained above in regard to the quality of the desire for kindness in a human being below, and as explained in the analogy of the ten powers which are included in the aspect of the Yechidah [of the soul], [that they are there] in a way of an essential Heyulie. 

שאינן נבדלים מן העצם כלל

[That is,] they are not at all separate from the essence. 

וכמו כח התנועה שכלול בעצם החי, וכהתפשטות החיות ההיולי הכלול בעצם הנפש ממש כנ''ל

Similarly, [analogies were given of] the power of movement which is included in the essence of an animal, and the Heyulie ability to spread forth life force [and enliven], which is included in the essence of the soul, literally, as previously explained.

ולמטה מזה הוא בחי' אא''ס המאיר ומתפשט

Lower than this [level] is the aspect of the Infinite Light which radiates and spreads forth[9]. 

והכל עדיין בבחי' עצמותו לפני הצמצום

However, this is all still in the aspect of His Essence, before the Tzimtzum[10]. 

וזהו הנק' אחדות הפשוטה

This [level] is what is called “Achdut HaPshuta – Simple Oneness [or Unity]”. 

שיתכן שם בחי' התכללות ואחדות בע''ס וגם הם נק' ע''ס בלי מה, כי הוא למעלה גם מבחי' הכנה להשפעה למטה בגלוי עדיין

Here it is possible [to speak of the] “inclusion” and “unification” of the ten sefirot, [however,] they too are called[11] “ten sefirot without ‘whatness’”[12], because, nonetheless, they are still beyond the aspect of preparing to influence below, in [actual] revelation.

רק שמוכן לצאת מההיולי בדבר פרט

However, it is ready to come out of the Heyulie state [into revelation] in a particular matter. 

כמו חפץ חסד ההיולי הנ''ל, כשבא לענין הרצון וחפץ חסד בהשתלשלות דקו כו'

 

For example, in the aforementioned analogy of the Heyulie desire for kindness, [this is] when it comes to the realm of will and desire [to be expressed in actuality] in the chaining down of a line [of action]. 

גם שלא יצא עדיין בגלוי גמור, גם בעצמו, עכ''פ שם יתכן בחינת אחדות והתכללות

Although, even within Himself, this has not yet come out into complete revelation, nonetheless, here the aspects of “unity” and “inclusion” are applicable. 

רק שנק' אחדות הפשוטה בהיותו עדיין באור עצמותו הפשוט בתכלית

However, it is called a “Simple Unity” because it is still within the light of the Essence, which is of the ultimate simplicity. 

וכמו בחי' התחלקות שכל ומדות כו' שבחפץ חסד זה, שמחמתו הוא שעלה ברצונו וחכמתו להטיב כו' גם טרם בואו לגלוי כלל וכלל כו', וכנ''ל במדריגה הב' בהפש האדם.

For example, in the [Heyulie] desire for kindness there are the aspects of division of intellect and emotions etc, even before it comes into any [actual] revelation whatsoever.  [It is] because of [these concealed qualities] that it arose in His [revealed] desire and wisdom to bestow goodness, as was previously explained in regard to the second level in the soul of man[13].

והג' כאשר מבחי' חפץ חסד זה הוא שעלה כבר ברצון ושכל כו'

Now, the third [level] is when from the aspect of this desire for kindness, it already arose in the desire and intellect etc. 

והוכן בכל השיעור באותיות ששיער בעצמו איך יהיה איכות אופן ההשפעה ממש לחוץ מעצמותו

An entire estimation is ready in “letters”,[14] which He estimates within Himself of how the influence will actually be drawn outside of His Essence. 

ע''ד דוגמא מכח התנועה המוכן איך להניע

For example, in the analogy of the power of movement, [this is when he] prepares how to move[15]. 

וכח החיות המוכן איך להחיות

[This may also be compared] to the power of the life force of the soul, as it is ready to enliven. 

כשמוכנים כבר בשיעור ואופן מוגבל, כנ''ל בענין מדריגה הג' בנפש

[This is to say that] they are already ready and estimated in a limited way, as previously explained in regard to the third level in the soul [of man]. 

ולמעלה, היינו מה ששיער בעצמות אא''ס שנק' טה''ע

Similarly, [in regard to G-d] above, this [level] is what He estimated within the Essence of the Infinite Light, which is called the “Upper Purity”. 

באופן ושיעור מה שרוצה בהשתלשלות בפועל התגלות דקו עד סוף עולם העשיה

[That is, He makes] an estimation of how everything that he desires in the entire chaining down [will be revealed], as an actual line of revelation, all the way until the end of world of Asiyah[16]. 

שזהו מ''ש גליף גליפו בטה''ע כנ''ל

This, then, is [the meaning of] the statement, “He engraved an engraving in the Upper Purity”, as mentioned previously. 

והוא הנק' בחי' קדמון, דהיינו מה שקדם אופן הרצון להשפיע טרם שמשפיע עדיין בגלוי ממש

This level is called Kadmon – Primordial [or Preceding].  In other words, this is the desire for the manner of the influence, which precedes any actual revealed influence.

וזהו עדיין לפני הצמצום הראשון הנק' מק''פ וחלל כו' כנ''ל וד''ל.

[All] this is still prior to the first Tzimtzum, which is called the “Void” or “Empty Place”, [17] as mentioned previously.  This will suffice for those of understanding.

ומדריגה הד' הוא מה שאחר הצמצום הנ''ל נשאר בחי' הרשימו ונמשך ממנו הקו

Now, the fourth level[18] is how after the Tzimtzum (withdrawal), there remained an aspect of an impression (Reshimu), from which the line [of limited revelation] was drawn.

שהוא בכללות בחי' טה''ע, בחי' מקיף כללי לכל השתלשלות דקו כו'

This is generally [called] the “Lower Purity”, which is the general encompassing [light] for the entire chaining down of the line[19]. 

שזהו הבא בבחי' השפעה למטה מן העצמות, כמשל חיות המתפשט בגלוי להחיות כו'

[The line] comes as an aspect of influence lower than the Essence, as in the analogy of the life force which spreads forth in revelation, to enliven [the body]. 

וככח התנועה שמתפשטת להניע הנפעל בגלוי כו'

It is also similar to the power of movement which spreads forth to actually move [the body], in a revealed way. 

שמשתנה ממהות רוחני למהות הגשמה כנ''ל

[Here], there is a change from spiritual existence to physical existence, as previously mentioned. 

וכמו צמיחה גשמית מצמיחה רוחנית

This is [also] similar to the physical growth [of a plant, which comes] from the spiritual [power] of growth. 

כך הוא ערך האור שאחר הצמצום לגבי האור העצמי שלפני הצמצום

Likewise, this is the difference between the light which follows Tzimtzum compared to the Essential Light which precedes Tzimtzum[20].

דמשום זה הוצרך להיות ענין הצמצום הזה, רק בשביל שיוכל להיות הארת האור שבקו, שבא בשביל מקור לאבי''ע כידוע

Because of this [infinite difference], the matter of Tzimtzum was necessary. It was specifically so that there could be a [limited] ray and line of light[21], the purpose of which is to be the source of the worlds of ABY”A[22], as is known.

אך עכ''ז הרי כל פרטי הע''ס דאבי''ע, הכל כלולים מתחלה בעצמות אא''ס בבחי' היולי ועצמי 

Nevertheless[23], all the particular specifics of the ten sefirot of ABY”A were originally included in the Essence of the Infinite Light, in the aspect of an Essential Heyulie. 

ואח''כ ע''י הצמצום משתנה לפי אופן מוגבל בהשפעה הכללית דקו בבחי' סובב

Afterwards, by means of the Tzimtzum, it changes [to be revealed] in a limited fashion, according to the general influence of the line[24], which is the aspect of the [general] encompassing [light]. 

וה''ז כדוגמת חיות הנפש הרוחנית כשבאה להחיות הגוף

This is similar to the spiritual life force of the soul when it comes to enliven the body. 

שכלולה ברוחניות מכל פרטי חיות הגשמיות, ראיה ושמיעה שבגוף הגשמי כנ''ל

Included in the spiritual [life force] are all the particular specifics of the physical life force, such as the physical sight and hearing etc, as explained previously[25]. 

(וענין הצמצום והרשימה יתבאר בסמוך)

(The matter of the Tzimtzum and the Impression – Reshimu which remained, will be explained in the next chapter.)

(וזהו פירוש כללי למ''ש ברוך שאמר והיה העולם

(This,[26] then, is the general explanation for that which is written[27], “Blessed is He who said and the world came into being”. 

פירוש שאמר בהעלם, ברצונו הפשוט שבמל' דאין סוף, בהיותו עדיין כלול בחפץ חסד העצמי הנ''ל  

The explanation is that “He said[28]” in concealment, in His simple desire in Malchut of Ein Sof (The Infinite), as it still is included within the aforementioned essential [Heyulie] desire for kindness. 

ואח''כ והיה, בגלוי אור המתפשט לדבר פרט להשתלשלות, להיות מקור לכל העולמות

Afterwards, “[and the world] came into being”, [refers to] the revelation of light which spreads forth for a specific matter to chain down, to become the source of all the worlds. 

ופי' והיה העולם, היינו דווקא מן מה ששיער בעצמו בכח

The explanation of “the world came to be”, is [that it came to be] specifically from that which He estimated within Himself in potential etc. 

שהוא שרש מה שמתהווה אח''כ העולם הכללי שנמשך מן הקו וכו' וכנ''ל וד''ל.

For, this is the source for what comes into existence afterwards, i.e. the general world which is drawn from the Kav - Line, as mentioned above.  This will suffice for those of understanding.

וברוך הוא, נסתר, היינו בחי' קדמונו של עולם

[The prayer then continues,] “Blessed is He”.  [The word “He”] is in the third person.  This refers to the aspect of the Predecessor of the world – Kadmono Shel Olam[29]. 

דהיינו מה ששיער בעצמו בכח כו'

In other words, this is the aspect of [Kadmon, which is] the estimation within Himself in potential. 

וכמ''ש מגיד מראשית אחרית, מראשית הקו עד סופו כו'

This is as stated[30], “He declares the end from the beginning”, i.e. from the “beginning” of the Kav-Line, to its end. 

ומקדם אשר לא נעשה עדיין

The verse then continues, “Umikedem Asher Lo Na’aseh – And from antiquity,[31] [He declares] that which has yet to been done”. 

היינו מקדמונו של עולם הנ''ל ונק' ימי קדם, שקודם למה שנמשך בקו

This [too] means, from the Predecessor of the world – Kadmono Shel Olam. [This] is also called[32], “Yemei Kedem – The days of antiquity”.  That is, it precedes that which is drawn in the Kav [the limited line of revelation]. 

והוא מה שקדם בעצמו בכח, מה שעתיד להיות בפועל כו' וד''ל.

This refers to the fact that He preceded [and prepared] within himself in potential, that which is destined to come out in actuality.  This will suffice for those of understanding.

ומ''ש ברוך אומר ועושה כו', היינו מה שנמשך בקו בפו''מ

[The prayer] then states, “Blessed is He who says and does”.  This refers to what is actually drawn into the Kav. 

ועושה בראשית כו', הוא כל שיעור קומת א''ק כו'

[The prayer continues,] “Blessed is He who makes the Beginning”.  This refers to the entire measure of the stature of Adam Kadmon[33] (Primordial Man) etc. 

וגוזר ומקיים, בתחלה, הוא בחי' קו המדה שלפני א''ק 

[The prayer continues,] “Blessed is He who decrees and fulfills” – in the beginning.  This refers to the aspect of the Kav HaMidah (The Measuring Line), which precedes Adam Kadmon. 

שהוא בחי' צמצום דרשימו שנמשך ממנו הקו כידוע, וכמשי''ת בעז''ה בסמוך):

This is the aspect of the Tzimtzum[34] of the Reshimu (Impression), from which the Kav-line is drawn, as is known, and as will soon be explained with the help of G-d.)

End of Chapter Eleven



[1] In chapter ten the Rebbe explained the concept of Heyulie, and how everything which comes from the essence of the soul must be included there in the way of a Heyulie.  He gave various allegories, such as the act of kindness, the power of movement, and the spreading forth of life force to enliven the body etc.  Furthermore, he explained the three levels in the essence of the soul, before any revelation in a defined line of action.  He now will relate these analogies to the three aforementioned levels and the ten sefirot as they exist within the Essence of the Infinite Light (Ohr Ein Sof) before the Tzimtzum.
[2] In Hebrew this is “Eser Sefirot Hagnoozot BeHelem Ha’Atzmoot”.
[3] See Etz Chaim, Shaar 1, Anaf 2.  Also see, Etz Chaim Shaar HaKlallim, chapter 1.  There it states, “When it arose in His desire to create the world, blessed be His name, in order to bestow goodness unto His creatures…”  This indicates that the desire for creation comes from a desire to bestow kindness and goodness.
[4] This is an acronym for the three intellectual sefirot, Chochmah, Binah and Da’at.
[5] That is, they have no actual existence separate from the Essence itself, and can therefore not be said to be “included” or “unified” with the essence.
[6] Yachid – Singular connotes an aspect of aloneness and absolute singularity of existence.  In contrast, as mentioned previously, Echad – One, connotes a unity of parts to form a single whole.  This level of existence, the very Essence of the Infinite Light, is the level called Yachid – Singular.  That is, only G-d exists, as a simple singularity, and there is nothing besides Him.
[7] That is, this is lower than the above mentioned level of Yachid, which only includes within it the Heyulie ability for this revelation etc.
[8] That is, the entire chaining down of the worlds (Seder Hishtalshelut) is like a single line of action or revelation.  As in the aforementioned example of “movement”, it is like a single line of movement and revelation from the concealed Heyulie power of movement.
[9] That is, there is a spreading forth and revelation from these “ten concealed Heyulie sefirot” of the Essence of the Infinite Light.
[10] In other words, this “light” and revelation is not outside of Him.  Rather, it is a revelation, to Himself, of what will be revealed after the Tzimtzum.  This means that it is the revelation of what will be revealed, however, it is before any actual revelation to a recipient.
[11] See Sefer Yetzirah Chapter 1, Mishnah 2
[12] That is, they are still totally beyond description.  This is because, until the first Tzimtzum, the essence of G-d is totally revealed and, therefore, their existence is not at all separate from Him.  Therefore, because His Essence is beyond description, the revelation of His Essence is also beyond description.  As mentioned above, these sefirot still precede any actual revelation.  Furthermore, as will now be explained, this revelation still precedes the aspect of the aforementioned “estimation”.
[13] That is, if the particulars did not exist in this concealed Heyulie desire of the essence, which is the source, then where did these particulars come from when they are revealed?  We must therefore say that they certainly are included there, only that they are concealed in the Heyulie of the desire for kindness of the essence.
[14] As previously mentioned and as will later be explained at great length, “letters” refers to a definition or “containment” of something.  Here, these particular “letters” refer to the “letters” of the simple essential desire which arose in the Essence.  That is, this is an actual estimation, in potential, of everything that will be revealed after the Tzimtzum, as an actual revelation of the entire chaining down of the “line” of influence to the recipient.  The Rebbe will now compare this to the aforementioned allegory of movement.  The previous level to this is called “Ratzon HaPashut – The Simple Desire”, which does not yet have any definite form of how it will come to be expressed.  In contrast, this level is called “Ratzon HaMuchlat – The Determined Desire”.  That is, He has already determined, estimated and prepared within Himself how the influence will be expressed.
[15] For example, when one reaches for something, like a glass of water, he estimates within himself the entire line of action, (i.e. how much energy to apply, in which direction to move etc…) before he makes any actual movement at all.
[16] The world of Actualization.
[17] The first Tzimtzum is called the Challal – Void, and Makom Panooy – Empty Space.
[18] The Rebbe has now completed explaining the three levels in the Upper Purity before the Tzimtzum.  He will now begin to explain the following levels in the chaining down, which is the Tzimtzum itself, and the Reshimu – Impression which remains etc.  Analogies and broader explanations will be given in the following chapters.
[19] In other words, this desire encompasses the entire chaining down of the line of revelation, equally.  Were this desire to be removed, the entire chaining down would cease to be.  One’s desire encompasses all of one’s actions, and is the cause and source of them all.  This concept will be explained further in chapters 17 and 18.
[20] In the analogy of movement there is an absolute difference between the light of the Infinite ability to move and an actual single line of movement.  This is likewise the difference between the Infinite Light which precedes the Tzimtzum in comparison to the single ray of limited revelation which follows Tzimtzum.  This is to say that the entire chaining down of the worlds is comparable to a single line of action, and is literally like nothing in comparison the Essential Heyulie ability of the Essence of the Infinite Light.
[21] For example, in order for one to bring forth a single limited line of movement from his essential infinite ability for movement, he must restrain himself to a single line of movement.  This can be seen by a situation in which a person is attacked (G-d forbid) by a wild animal.  Because he is so frightened, he freezes and is incapable of moving.  This is because his desire is to run in all directions at once.  However, because at this point he is not in control of his senses, he cannot focus and restrain himself to a single line of movement.  He, therefore, cannot move at all (because of the limitations of his body which force him to do a single action at a time.)  This may also be observed in people who stutter. It comes about because of a difficulty in deciding upon a single line of speech.  Likewise above, in order for there to be a limited line of revelation, it is necessary for there to be this aspect of Tzimtzum – restraint.
[22] This is an acronym for the worlds Atzilut, Briyah, Yetzirah and Asiyah.
[23] This means to say; although there is such an awesome difference between the light which precedes Tzimtzum and that which follows it…
[24] In other words, by means of Tzimtzum there is a change from infinite revelation to a finite band of revelation, as in the aforementioned analogy of the power of movement and an actual line of movement.
[25] If these particulars were not included in the original estimation for the line of revelation and higher, then it would be impossible for them to be revealed from there.  Rather, it is through the restraint of the whole of the power of movement that revelation of a specific limited movement is possible.
[26] This parenthesis may be skipped by the beginner, since many of the concepts mentioned within it will only be explained later in the book.)
[27] See the beginning of the daily prayers, “Baruch She’amar”.
[28] In Kabbalah, the Hebrew word “Amar - Said” refers to one’s thoughts to himself, whereas “Dibur – Speech” refers to actual speech, as will later be explained.
[29] The usage of the third person “He” indicates that the one spoken of is not present.  Rather, He is concealed.  This refers to the estimation, in potential, for the entire creation as it is before any creation is revealed.  In contrast, the usage of “You” indicates the G-dliness which is immediate and vested within Creation.
[30] Isaiah 46:10
[31] The Hebrew word used here is Kedem, which refers to the aspect of Kadmon.
[32] Micha 7:20
[33] This includes the entirety of creation, from beginning to end, as will be explained later.
[34] This is not referring to the first Tzimtzum, but to a secondary Tzimtzum – a lessening of the Reshimu, from which the Kav is drawn.

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