• 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 14

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 Fourteen

 

 

ומעתה יש להבין בבחי' הקו והחוט שנמשך מבחי' הרשימו הנ''ל, דרך פרט

We must now understand the aspect of the Line and Thread (Kav V’Chut), which is drawn from the aspect of the aforementioned Reshimu, in a particular manner. 

ותחלה י''ל בו בענין כללותו, שהוא בחי' ההיפוך ממש מבחי' הרשימו הנ''ל 

Firstly, we must understand the general matter of [the Kav ­– Line]; that it is the literal opposite of the aspect of the aforementioned Reshimu – Impression.

כי הנה הנקודה מורה ההעלם והסתלקות הכל, עד שלא נשאר רק כנקודה א'

This is because a point[1] indicates the concealment and withdrawal of everything, so that only a single point remains. 

וגם נקודה או רושם זה מורה בחי' העדר ההתפשטות למטה דוקא

Moreover, this point or impression specifically indicates an aspect of the absence of spreading forth below. 

דהיינו ענין העדר ההמשכה וההתגלות לאורך ורוחב

In other words, the matter [of a point] is the absence of extension and revelation to a length and width. 

כצורת הי' שאין בו תוך וחלל כו' כידוע.

This is like the form of the letter Yud[2] (י) which has no inner space, as is known.

והנה בענין צמצום שלו מלמעלה, דהיינו מה שנשאר בבחי' נקודה לבד, יוכל להיות שיהיה מזה להיפוך  

Now, regarding the matter of the tzimtzum of [the Reshimu] from above, in other words, that [everything] remains in the aspect of a point alone, it is possible that its opposite[3] can come from this. 

מפני שמחמת זה יוכלל בו הכל בקיצור ורמז וכה''ג

This is because, the result of the [Tzimtzim] is that everything becomes included in the [Reshimu] in a brief and “hinted” manner, and the like. 

ואדרבה זהו עיקר סיבת כל גלוי ההשפעה כנ''ל

On the contrary, this is the main cause of all revelation of influence [from the Reshimu], as mentioned previously.[4]

אבל מה שמנקודה זו מורה העדר ההתפשטות לגמרי למטה לכאורה, זהו ודאי נק' צמצום גמור ואמיתי 

However, at first glance, the fact that this point indicates a complete absence of spreading forth below, certainly could be considered to be a complete and true Tzimtzum. 

להעלים ולהסתיר לבלתי יבוא האור למטה

[That is,] it completely hides and conceals, making it impossible for light to come and [be revealed] below.

וא''כ איך יומשך מנקודה זו היפוכו ממש, שהוא בחי' המשכה והתפשטות דקו כו'.

This being the case, how is it possible that the opposite [of this point], which is the drawing down and spreading forth of the Kav – line, can be drawn from it?

אך הנה ידוע שבאמת הנקודה והקו אינם ב' הפכים, שהרי הקו נמשך מן הנקודה, ומחיבור נקודות יחד נעשה קו כו'.

Rather, as is known, the [explanation of the] matter is that, in truth, a point and a line are not two opposites, for a line is drawn from a point, and by the joining of many points, a line is made. 

אך הענין הוא כידוע שהנקודה הוא כמו בחי' ההיולי לגבי הקו

Rather, the [explanation of the] matter, as is known, is that a point is like a Heyulie[5] relative to a line (Kav). 

וכמו כל בחי' היולי או חומר פשוט

It [therefore] is similar to every [type] of Heyulie or simple substance.

שאע''פ שהוא בהעדר ההתפשטות דוקא, אין זה הכרחי כלל, רק מצד עצם מהות ההיולי מפני שהוא למעלה עדיין מבחי' התפשטות  

[This is to say that] though it [itself] is specifically the absence of spreading forth, nonetheless, this is not a necessary imperative altogether,[6] but is, rather, only because the essential nature of a Heyulie is that, as of yet, it is higher than [being in] an aspect of spreading forth.

ולזאת לא ירד מעצמותו

Therefore, it has not [yet] descended from its essential state.

וכמו היולי של חיות החי בגלוי, בעודנה כלולה בעצם, שאינה מתפשטת להחיות כו'

[For example,] this is like the Heyulie – ability [of the soul] of an animal to enliven [the body] in a revealed fashion, as this [ability] is still included within its essence, and has yet to spread forth to enliven [the body].  

וכהיולי של כח התנועה בעצם, טרם שמתפשט להניע

Similarly, it is like the Heyulie power of movement as it is in the essence, before it spreads forth to [actually] move. 

וככח הצמיחה טרם שמתפשט להצמיח

This is likewise like the [essential] power of growth before it spreads forth to [cause actual] growth.  

וככח השכל טרם שמתפשט להשכיל, וכה''ג רבים בדומה

The same [is true of the essential] power of the intellect before it spreads forth to [actually] conceptualize, and there are many other matters similar to this.

הרי יובן שהעדר ההתפשטות הזאת לא נקרא צמצום אמיתי מצד עצמו

It is, therefore, understood that this absence of spreading forth, cannot be called a true Tzimtzum, in and of itself[7]. 

אדרבה הרי הוא כח ההיולי העצמי שממנו נמצא הכל בהתגלות והתפשטות

On the contrary, all [subsequent] revelations and spreading forth [of the line], exist from this essential Heyulie.[8]

וכה''ג יובן בבחי' נקודה לגבי הקו

In this manner we may understand the aspect of a point relative to a line.  

שהעדר התפשטותה הוא רק מצד היותה בבחי' העצמיות שלמעלה מבחי' ההתפשטות עדיין

[That is], the lack of spreading forth is only because it is an essential aspect that, as of yet, is higher than the aspect of “spreading forth”.

והגם שבאה ע''י צמצום הכל, עד שלא נשאר רק כנקודה א' כנ''ל, אך ה''ז עצמו מורה שכל בחי' העצמיות כלול בה   

Now, although [the Reshimu] comes about through the Tzimtzum of everything, so that nothing remains except for a single point, as mentioned above, however, this itself indicates that the entire aspect of the essence is included in it. 

ולהיות כן, בלתי מתפשטת למטה 

Since this is the case, it therefore does not spread forth downward.[9]

וכמשל התלמיד לפני רבו

This is analogous to a student who is in the presence of his teacher. 

דאיידי דטריד למבלע ונעשה כנקודה בצמצום כל עצמותו כו', לא פליט להשפיע לזולתו בהתפשטות

As long as he is preoccupied with absorbing [the teachings] and is [focused], similar to a point, with a concentration (Tzimtzum) of his whole essence, he cannot “give out” by influencing his fellow [student, with explanations of the teachings]. 

אמנם אחר קבלתו, אדרבה

However, after he has received [the teachings], the opposite ]is true[. 

מזה הצמצום שהיה בבחי' נקודה, הוא שנמשך ממנו כל ההשפעה והתפשטות לזולתו כו' וכמ''ש במ''א

[Then,] it is from this very Tzimtzum, in which he was [focused in] the aspect of a point, that influence to his fellow [student][10] spreads forth and is drawn out, as explained elsewhere.

ומכ''ז יובן שהקו הנמשך מן הנקודה הוא רק כמו בחי' התפשטות מן היולי העצמי

From all this we understand that the line which extends from the point is just like the aspect of spreading forth from an essential Heyulie. 

אמנם מה שנמשך בבחי' קו קצר, הנה מבואר במ''א שכמו שהנקודה בחי' היולי לגבי הקו, כך הקו בחי' היולי לבחי' אורך ורוחב דשטח

However, [in regard to] the fact that it is drawn out in an aspect of a “short line”, it is explained elsewhere that just as a point is the aspect of a Heyulie relative to a line, likewise, a line is the aspect of a Heyulie relative to the aspects of the length and breadth of a plane.[11] 

להיות ידוע שהקו, הגם שהוא בא בבחי' המשכה והתפשטות מלמעלה למטה, אבל אינו ענין פרטית אופן המשכה כלל

As is known, although the Kav comes with a drawing down and spreading forth from above downward, nonetheless, it is not [yet] a specific manner of drawing down [or revelation] whatsoever. 

רק מה שנמשך האור מלמעלה למטה בלבד

Rather, it is only that the light has been drawn down from above to below.[12] 

שעי''ז נמצא בחי' מעלה ומטה מהמשפיע אל המקבל

It is through this that the aspects of “above” and “below”, from influencer to recipient, comes about. 

משא''כ בהיולי דנקודה אין בו מעלה ומטה, ראש תוך וסוף כו' כידוע

This is not the case in regard to the Heyulie of a point, in which there is no up or down, beginning, middle, or end, as known. 

(וזהו מ''ש בע''ח דכל עיקר הארת הקו אינו רק להיות בחי' מעלה ומטה כמשי''ת)

(This is the [meaning] of the statement in Etz Chaim,[13] that the whole essential [purpose of the] radiance of the Kav is solely to bring about the aspects of “up” and “down”[14], as will be explained.)

וכמשל אמת הבנין, שאינו בא בגדר שטח הבנין עצמו, לאורך ורוחב   

This [Kav] is analogous to a “Builder’s Rod”, which is not [counted] into the measurements of the length and width of the area of the building, itself.[15] 

רק שבו מודד כל מדידת אורך וכל מדידת רוחב

Nonetheless, with [the builder’s rod, the builder] measures all the measurements of the length and width [of the building]. 

והוא עצמו רק כמו קו הקצר שכולל כל אופני מדידות של אורך ורוחב כו'

[However, the builder’s rod] itself is only like a short line, but it includes all possible measurements of length and width.[16]

כך ציור הקו בחי' היולי לגבי בחי' שטח האותיות לעשותם באורך ורוחב, כמו בחי' קוין שבאות הב' כו' וכמ''ש במ''א

Likewise, the form of the Kav – Line is an aspect of a Heyulie relative to the expanse of the letters and gives them their length and width, such as the lines of the letter Beit (ב), as stated elsewhere.[17]

ולפ''ז גם ראשית המשכת הקו מן הנקודה, הגם שהוא בא בבחי' התפשטות והמשכה, אבל הוא בחי' המשכה היולית עדיין, לכלול כמה פרטי אופני המשכות לאורך ורוחב במדה

According to this, even the beginning of the extension of the line from the point, although it comes in an aspect of spreading forth and drawing down, nonetheless, it is still an aspect of a Heyulie, which includes many different ways that a length and width may be drawn out within measure.

ולזה נקרא קו המדה כידוע

This is why it is called the Kav HaMidah – The Measuring Line, as is known. 

וע''ז מורה צורתו שהוא קצר בעצם, והולך ונמשך מלמעלה למטה בלבד

This is indicated by its form, which is essentially short, and merely issues forth from above to below. 

אבל הוא כולל בהמשכתו עכ''פ כל מה שיש בהעלם ההיולי דנקודה כו', רק שבא באופן המשכה למטה

Nonetheless, included within this issuance is everything which was concealed in the Heyulie of the point, except that it [now] comes in a way of being drawn down.

והוא בא מכח אור העצמי הנעלם שבעצמות המשפיע שלפני צמצומו בנקודה א'

This [ability] comes from the power of the essential light which is concealed in the essence of the influencer, before being concentrated (Tzimtzum) into a single point.[18] 

רק שבא דרך קו לבד, ולא כמו שהוא בעצמות המשפיע, שהוא בהרחבת הערך של העצמות ממש

However, now it comes [into revelation] solely by way of a line, and not as it [originally] was in the essence of the influencer, where it was with the great expanse of the actual essence. 

ובקו זה הנה אור העצמות בא לפ''ע המקבלים לבד

In this Kav – line, the light of the essence only comes according to the capacity of the recipients.[19] 

אבל עכ''ז הרי יש בו מעין ודוגמת אור העצמות הנעלם בנקודה כו', רק שבא בדרך המשכה למטה

However, it nonetheless possesses a likeness to the light of the essence that is concealed in the point,[20]  except that it [now] comes [into revelation] in a manner of being drawn down.  

ע''כ בא בציור קו

It therefore comes in the form of a Kav – line. 

והוא בחי' היולי לכל אור ושפע המקבלים כו' וד''ל:

This [Kav – line] is an aspect of a Heyulie for all the light and influence [given] to the recipients.[21]  This will suffice for those of understanding.

End of Chapter Fourteen



[1] As mentioned in the previous chapters, the Reshimu – Impression is compared to a point, in which there is a complete withdrawal, with no extension or revelation outward.  In contrast, the Kav is a thin band of limited revelation which is drawn from the Reshimu.  At first glance, these seem to be opposites. A point represents total withdrawal, while a line signifies revelation.
[2] The Reshimu – Impression is compared to the letter Yud (י) which is the shape of a point.  In contrast, the Kav is compared to the letter Vav (ו) whose beginning is a Yud (י).
[3] i.e. revelation, which is the opposite of concealment.
[4] The Rebbe begins by posing a question.  How is it that the revelation of the Kav can come out of its opposite, which is the total concealment of the Reshimu.  However, the fact that the Reshimu contains the entire Infinite Light within it in the form of a short, “hinted” summary, resolves the difficulty.   On the contrary, it is specifically because of this that revelation can take place.  This is the main point of this paragraph.  However, in the next paragraph the Rebbe points out the fact that this Reshimu indicates a complete concealment, like a point, which does not extend into revelation, whatsoever.  How, then, is it possible that a line (Kav) of revelation should be drawn from the complete concealment of a point (Reshimu)?
[5] A Heyulie is a potentiality which is an ability.  That is, it does not have to spread forth into revelation, but if the possessor of the ability so desires, he can bring forth his ability.  (This was explained earlier in chapters 2, 10 and 11.)  Likewise here, as will be explained, a point is a potential for a line (and likewise, a line is a potential for a plane).
[6] For example, when one observes a flint stone, he does not see fire at all.  Nonetheless, this does not mean that the flint lacks the ability to bring out fire.  In other words, just because, at the moment, the flint is not bringing out fire, it still has the Heyulie ability to do so.
[7] In other words, in a point, the lack of spreading forth alone cannot be called a true and complete Tzimtzum.  Rather, it is a Heyulie which has not yet come into revelation.  This is in accordance with the analogies given by the Rebbe in the previous paragraph.
[8] As mentioned previously, the Kav – Line of revelation of the chaining down (of the worlds) is drawn from the point of the Reshimu.  Just because the “point” of the Reshimu has not yet spread forth, we are not forced to say that this is a true and complete Tzimtzum.  Rather the point of the Reshimu is only a Heyulie and just like all Heyulie powers, the fact that they are not necessarily spreading forth into revelation does not mean that they are lacking this ability and cannot spread forth.  Rather, it is from the essential Heyulie itself that all revelation comes.  For example, just because one is not moving, we do not say that he lacks the power of movement.  He does indeed possess the power of movement, but for the time being his power of movement is completely within its Heyulie potential, and is not spreading forth into revelation.  Moreover, when he finally does move, it is from this same essential Heyulie which was withdrawn into itself that this movement comes into revelation.
[9] The example for this will now be given by the Rebbe.  It is like a student who is receiving from his teacher.  During this time he must be completely focused like a point, and cannot be thinking any other thoughts or even analyze the teachings.  Likewise, during that time he cannot be relating the teachings to his fellow student.  Rather, his entire being must be completely focused on the teacher.  Furthermore, complete focus indicates that his whole being is invested into this.  However, it is specifically because of this focus that he is capable of relating the teachings to his fellow student, afterwards.  If he was not entirely focused like a “point”, while he was receiving the teachings, he will not be capable of relating them to his fellow student etc.
[10] In other words, it is only because he was completely invested into the subject, like a point, that he is afterwards capable of drawing out explanations to his fellow student.  If he was not invested like a point, then he would be incapable of drawing forth influence etc.  We see then that the revelation of the line, which follows the point, comes specifically because of the focus of the point.
[11] In other words, as soon as there are two points there is already a line.  This is the case even though the line is very short.  This short line already represents an expression from the essential Heyulie of a point, and is no longer a point.  Nonetheless, this short line is not yet a specific revelation to the recipient.  Rather, all it does is create the dimensions of “up” and “down”, and makes the relationship of an “Influencer” and a “Recipient” possible.  The Rebbe will now begin to explain the aspect of this short line, which is the Heyulie for all subsequent revelations, and is called the Kav HaMidah – The Measuring Line. 
[12] This is to say that it is only the first extension of expression from the point of the Reshimu.
[13] See Etz Chaim, Drush Igullim V’Yosher, Shaar 1, Anaf 2.
[14] Clearly, this statement of the Etz Chaim refers to this primal aspect of the Kav – Line of Revelation, which is known as the Kav HaMidah – The Measuring Line.
[15] For example, a ruler or yardstick is not the size of a building.  Nonetheless, one is capable of measuring the dimensions of any building with this measuring rod.
[16] Similarly, this Kav HaMidah – Measuring Line may be understood through the teacher/student relationship.  The Kav HaMidah represents the teacher’s ability to “measure” the student.  This is to say that before he can begin an actual line of explanation, he must first “measure” exactly how “long” or “broad” the line must be.  If he is speaking to his intellectual equal, the line need not be very long, and he does not have to bring the concept down so far.  In contrast, if he is teaching young children, the line must be much longer in order to bring the concept down to their intellectual capacity.  It is clear that this “short line” precedes the actual line of explanation and revelation to the recipients, and is only a “measuring line” to “size up” the recipient and assess what he is capable of receiving.
[17] That is, one is capable of writing any letter with this line, but it itself does not constitute any of the letters.  It is merely a Heyulie –a potential ability to bring about the dimensions of the length and width of a plane.  (On another note, this short line is the potentiality for tangible “letters” of explanation and expression, while it itself is higher and more essential than the “letters” of tangible explanations and expressions.)
[18] This ability to bring forth a length of expression and explanation comes specifically from the essential knowledge of the influencer and is totally unified with him.  It is not something separate from him, but is an essential ability like any other ability.  That is, if he so wishes, he can choose to express himself in the limited revelation of a line.  Furthermore, he is capable of bringing this depth down, even to the comprehension of a child.  This is specifically because he comprehends the concept essentially, as explained in chapter two.  Likewise here, regarding the Kav HaMidah, it is an essential ability of G-d, that since He is all-capable and possesses an essential knowledge of Himself, He is therefore capable of expressing Himself in a limited fashion.
[19] As in the analogies given previously, were the teacher to express his knowledge according to his own understanding of the subject, he would not be revealing anything to a recipient who is not on his level of knowledge or intellectual capabilities.  On the contrary, it would actually be concealing knowledge, since it would be totally above the “head” of the student.  It is specifically this “line of measurement” which allows one to “assess” and “measure” the recipient and formulate a line of expression or explanation that is tailored to the capabilities of any recipient, each student according to his level and capabilities.
[20] Continuing the previous example, although this is like a lessened explanation, such as an allegory given to a student in order to convey a deep concept, it nevertheless has a similarity to the essential light of the concept, which it comes to explain. Otherwise the allegory would not “fit” with the concept.  Furthermore, it is through this “lessened explanation” and “secondary light” that the student will come to grasp the essential light of the essence of the concept itself.
[21] Because of the fact that this Kav HaMidah - Line of Measurement, represents the ability to express and reveal influence to any recipient on any level, it itself cannot actually be considered to be limited at all.  This is to say that, this too, is the same infinite ability of G-d.  For, with this line he can reveal Himself on any level, whether it is the highest spiritual level in the highest worlds, or even to us lowly, insignificant and limited creatures.  Therefore, this “line” is the Heyulie ability to assess and measure any line of revelation to any recipient.  As will be explained in the following chapter, the three aspects spoken about up to this point; the Infinite Light, Tzimtzum & Reshimu, and the Measuring Line, represent three equal abilities in G-d’s essence (although they do follow one from the other).  The Infinite Light indicates G-d’s ability to reveal Himself Infinitely, as He is in His essence, the Tzimtzum and Reshimu indicate G-d’s infinite ability to conceal Himself infinitely and withdraw all revelation completely and the Kav HaMidah – Measuring Line indicates G-d’s infinite ability to reveal Himself on any level between the two extremes of absolute revelation and absolute concealment, to any recipient on any level.

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