• General


    Mount Ephraim - International Prayer Congregation

    O Dear Lost Sheep from the House of Israel let we try to make a Holy Agreement? No matter what your religion (or none religion) is, with Love and respect for each other. But let the 'base' be the Divine Commands given to Moshe Rabbeinu nothing lessor or nothing more......

    The https://watchmenfromisraelinjerusalem.com/  is a Home for all the Lost Sheep from Israel who turn back to Adonai their Elohim with all their heart and with all their being. But also you can represent yourself, your group or nation in unique a way. You can open a Profile and put blog-posts. Create a group with blog-posts and forums. People can subscribe to notifications updates from groups. The https://watchmenfromisraelinjerusalem.com/ is dependent on donations. To hold it free for maintenance and further development for everyone from the Lost Tribes of Israel….. 

    The goal is that we Jews and Ephraim may come to the ultimate ‘agreement’, a Holy, set apart by Adonai’s commandments agreement. As is foretold by the prophet YeshaYahu:

    When it shall happen: the disclosure of His Messiah - His Name,

    Isa 11:9-16  They do no evil nor destroy in all My set-apart mountain; for the earth shall be full of the knowledge of Yah, as the waters cover the sea.

    10  And it shall come to pass on that day, that the root of Jesse, that stands for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious.

    11  And it shall come to pass in that day, that Yah will set His hand again the second time to recover the remnant of His people, that shall remain from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

    12  And He will set up an ensign for the nations, and will assemble the dispersed of Israel, and gather together the scattered of Judah from the four corners of the earth.

    13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

    (Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. See: Yeshayahu - Chapter 11:13)

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    14  And they shall fly down upon the shoulder of the Philistines (The head of Amalek today PA, PLO, Hamas etc.) on the west; together shall they spoil the children of the east; they shall put forth their hand upon Edom (Western world today, Edom and Yishmael in unity) and Moab; and the children of Ammon shall obey them.

    15  And Yah will utterly destroy the tongue of the Egyptian sea (Today: Edom and Yishmael in unity with Amalek their leader); and with His scorching wind will He shake His hand over the River, and will smite it into seven streams, and cause men to march over dry-shod.

    16  And there shall be a highway for the remnant of His people (the dispersed from Israel and Yehudah), that shall remain from Assyria, like as there was for Israel in the day that he came up out of the land of Egypt.

    My part of the Holy Agreement is that I mention daily your profile names in my personal Prayers and when I am on the Har HaBait near where once was and soon shall be again the Kodesh Kodeshim. From where HaShem shall speak again from between the Cherubim above the Atonement lid of the Ark of the Covenant all the words that the Benay Yisrael need to know: The revelation of Messiah Ben David......

    It is unfair and shameful how Facebook treated me. I strongly believe it is not safe for every Lost Triber to be on Facebook. It has nothing to do that I am losing my hope. But I start to realize we, the Benay Israel, must build in unification their own companies by raising their own affairs. And no more to be dependent on (other) powers like Facebook etc. Because in the end they ‘work’ you out. Please stop believing in them.


    The messenger here on https://watchmenfromisraelinjerusalem.com/ is not so good to work with for my live videos from the Har HaBait. It is very good to chat with each other in personal contacts.
    So please as soon you become a member of the https://watchmenfromisraelinjerusalem.com/ download the application ICQ New. Where I created the group ‘Har HaBait’. From now on I do ‘live chat from the Har HaBait’ via the Har HaBait group on ICQ New. Everyone who likes to Pray with me when I do the Chat from the HarBait should download the application 
    Download, install and search for 'Ariel van Kessel' ask to become a member of the group 'Har HaBait'. When you are a member of https://watchmenfromisraelinjerusalem.com/ I add you to the be a member of the 'Har HaBait' group. My profile name: Ariel van Kessel.
    Gaddi and I are the administrators of the group. Only members from https://watchmenfromisraelinjerusalem.com/ have the possibility to become a member for free. 

    My goal is that we organize together the greatest Prayer Congregation from Israel operating from the Har HaBait in Jerusalem Israel.

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    First need,
    Please for a good life chat, from the Har HaBait I am in need of a special microphone + headphone for my android that I wear under my mask and speak whispering my Prayers, message and translation from some Hebrew speakers. I cannot shout but you have to hear it well my whispering. Around 300 Dollar.

    Second need,
    A Speech to text translation device that I can attach on a ‘selfie stick’ together with my Android. Maybe two ‘sticks’ to bring the translation device close by for reading. So that I can read the english translation and use what I choose for my talking to you. Around 300 Dollar.

    Thirth need,

    $239.40 next payment to my webhost.

    Thanks to my first donations I could make a good start. To go further I am dependent on Donations. Please let we together help the Mount of Ephraim grow into the Independent United States of Israel.

    So that may come in fulfillment,
    Jer_31:6  “For there shall be a day when the watchmen cry on Mount Ephrayim (united states of Israel), ‘Arise, and let us go up to Tsiyon, to Adonai our Elohim.’ ”

    Praying and hoping together according,

    Zec 4:1-5 And the messenger who was speaking to me came back and woke me up as a man was awakened from sleep (Your dispersion to the end of the earth).

    2 And he said to me, “What do you see?” So I said, “I have looked, and seen: a lamp stands all of gold with a bowl on top of it, and on the stand seven lamps with seven spouts to the seven lamps.

    3 “And two olive trees (Yehudah and Ephraim) are by it, one at the right of the bowl and the other at its left.”

    4 Then I responded and spoke to the messenger who was speaking to me, saying, “What are these, my master?”

    5 And the messenger who was speaking to me answered and said to me, “Do you not know what these are?” And I said, “No, my master.”

    11 Then I responded and said to him, “What are these two olive trees, one at the right of the lampstand and the other at its left?”

    12 And I responded a second time and said to him, “What are these two olive branches which empty golden oil from themselves by means of the two gold pipes?”

    13 And he answered me and said, “Do you not know what these are?” And I said, “No, my master.”

    14 And he said, “These are the two anointed ones (Yehuadah and Ephraim), who stand beside the Master of all the earth.

    Yehudah and Ephraim standing near the Kodesh Kodeshim........ Two separate nations: Yehudah (Their National soul Messiah Ben David) and Ephraim (Their National Soul Messiah Ben Yoseph) coming to unity by 'oil from themselves' (independent from each other): The 'sparks' of Messiah there (in unity) 'National Soul'....... Messiah Ben David, HaShem speaking from between the Cherubim above the Atonement Lid of the Ark of the Covenant.

    Please don’t accept another messiah but accept only Messiah Ben Yoseph/David.

    By coming into the Holy Agreement:
    And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

    (Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. See: Yeshayahu - Chapter 11:13)’

    The Jews (Yehudah) shall bring forth Messiah Ben David…..We, Yehudah and Ephraim, hearing again HaShem's Voice from between the Cherubim….. By the anointing of the King of the Jews: Messiah Ben David, the ‘ultimate’ expression of the national soul of Yehudah and Ephraim..
    The unification of Yehudah and Ephraim - The unification of Messiah Ben David/Yoseph.
    Messiah Ben David/Yoseph is the One who: Isa 63:9  In all their distress He was distressed, and the Messenger of His Presence saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old. What is he base of the HaBerith HaChadasha:

    Jer 31:1-37  “At that time,” declares Adonai, “I shall be the Elohim of all the clans of Yisra’ěl, and they shall be My people.” 

    2  Thus said Adonai, “A people who escaped from the sword found favour in the wilderness, Yisra’ěl, when it went to find rest.” 

    3  Adonai appeared to me from afar, saying, “I have loved you with an everlasting love, therefore I shall draw you with loving-commitment. 

    4  “I am going to build you again. And you shall be rebuilt, O maiden of Yisra’ěl! Again you shall take up your tambourines, and go forth in the dances of those who rejoice. 

    5  “Again you shall plant vines on the mountains of Shomeron. The planters shall plant and treat them as common. 

    6  “For there shall be a day when the watchmen cry on Mount Ephrayim (The United States of Israel), ‘Arise, and let us go up to Tsiyon, to Adonai our Elohim.’ ” 

    7  For thus said Adonai, “Sing with gladness for Ya‛aqoḇ, and shout among the chief of the nations. Cry out, give praise, and say, ‘O Adonai, save Your people, the remnant of Yisra’ěl!’ 

    8  “See, I am bringing them from the land of the north, and shall gather them from the ends of the earth, among them the blind and the lame, those with child and those in labour, together – a great assembly returning here. 

    9  “With weeping they shall come, and with their prayers I bring them. I shall make them walk by rivers of waters, in a straight way in which they do not stumble. For I shall be a Father to Yisra’ěl, and Ephrayim – he is My first-born. 

    10  “Hear the word of Adonai, O nations, and declare it in the isles afar off, and say, ‘He who scattered Yisra’ěl gathers him, and shall guard him as a shepherd his flock.’ 

    11  “For Adonai shall ransom Ya‛aqoḇ, and redeem him from the hand of one stronger than he. 

    12  “And they shall come in and shall sing on the height of Tsiyon, and stream to the goodness of Adonai, for grain and for new wine and for oil, and for the young of the flock and the herd. And their being shall be like a well-watered garden, and never languish again. 

    13  “Then shall a maiden rejoice in a dance, and young men and old, together. And I shall turn their mourning to joy, and shall comfort them, and shall make them rejoice from their sorrow, 

    14  and shall fill the being of the priests with fatness. And My people shall be satisfied with My goodness,” declares Adonai. 

    15  Thus said Adonai, “A voice was heard in Ramah, wailing, bitter weeping, Raḥěl weeping for her children, refusing to be comforted for her children, because they are no more.” 

    16  Thus said Adonai, “Hold back your voice from weeping, and your eyes from tears, for there is a reward for your work,” declares Adonai, “and they shall return from the land of the enemy. 

    17  “And there is expectancy for your latter end,” declares Adonai, “and your children shall return to their own country. 

    18  “I have clearly heard Ephrayim lamenting, ‘You have chastised me, and I was chastised, like an untrained calf. Turn me back, and I shall turn back, for You are Adonai my Elohim. 

    19  For after my turning back, I repented. And after I was instructed, I struck myself on the thigh. I was ashamed, even humiliated, for I bore the reproach of my youth.’ 

    20  “Is Ephrayim a precious son to Me, a child of delights? For though I spoke against him, I still remembered him. That is why My affections were deeply moved for him. I have great compassion for him,” declares Adonai. 

    21  “Set up signposts, make landmarks; set your heart toward the highway, the way in which you went. Turn back, O maiden of Yisra’ěl, turn back to these cities of yours! 

    22  “Till when would you turn here and there, O backsliding daughter? For Adonai has created what is new on earth: a woman encompasses a man!” 

    23  Thus said Adonai of hosts, the Elohim of Yisra’ěl, “Let them once again say this word in the land of Yehuḏah and in its cities, when I turn back their captivity, ‘Adonai bless you, O home of righteousness, mountain of set-apartness!’ 

    24  “And in Yehuḏah and all its cities farmers and those who journey with flocks, shall dwell together. 

    25  “For I shall fill the weary being, and I shall replenish every grieved being.” 

    26  At this I awoke and looked around, and my sleep was sweet to me. 

    27  “See, the days are coming,” declares Adonai, “that I shall sow the house of Yisra’ěl and the house of Yehuḏah with the seed of man and the seed of beast. 

    28  “And it shall be, that as I have watched over them to pluck up, and to break down, and to throw down, and to destroy, and to afflict, so I shall watch over them to build and to plant,” declares Adonai. 

    29  “In those days they shall no longer say, ‘The fathers ate sour grapes, and the children’s teeth are blunted.’ 

    30  “But each one shall die for his own crookedness – whoever eats sour grapes, his teeth shall be blunted. 

    31  “See, the days are coming,” declares Adonai, “when I shall make a renewed covenant with the house of Yisra’ěl (Ephraim, the Lost Sheep from the House of Israel) and with the house of Yehuḏah (The Jews). 

    32  Not like the covenant I made with their fathers in the day when I strengthened their hand to bring them out of the land of Mitsrayim, My covenant which they broke, though I was a husband to them,” declares Adonai.

    33  “For this is the covenant I shall make with the house of Yisra’ěl after those days, declares Adonai: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people. 

    34  “And no longer shall they teach, each one his neighbour, and each one his brother, saying, ‘Know Adonai,’ for they shall all know Me, from the least of them to the greatest of them,” declares Adonai. “For I shall forgive their crookedness, and remember their sin no more.” 

    35  Thus said Adonai, who gives the sun for a light by day, and the laws of the moon and the stars for a light by night, who stirs up the sea, and its waves roar – Adonai of hosts is His Name: 

    36  “If these laws vanish from before Me,” declares Adonai, “then the seed of Yisra’ěl shall also cease from being a nation before Me forever.” 

    37  Thus said Adonai, “If the heavens above could be measured, and the foundations of the earth searched out beneath, I would also cast off all the seed of Yisra’ěl for all that they have done,” declares Adonai.

    It doesn’t matter your ‘religious’ or ‘non-religious’ ‘background. Be what you are Christian, Muslim, Hindu or whatever but don’t change by taking off or adding to the Divine Laws ‘revealed’ to Moshe Rabbeinu the first five books of the Bible…… Let us do again all His Sabbath and Yom Tovim? But find a way to ‘use’ the laws of ‘your religion’ as a ‘halacha’ around the Divine Laws revealed to Moshe Rabbeinu. As is the ‘function’ of Jewish Halacha. Express Love in respect to every religion. By annihilating all the laws Avoda Zarah, robbery, murder, raping, murder the rape victim, homophily, pedofily etc. brought forth by following our Yetser Hara (evil inclination) and bringing fort her ‘head’ the ‘anointed’ king: Amalek, the ultimate expression of our evil inclination. But instead cultivating the sparks of Messiah our Yetser Tov (good inclination) into our National Soul. And accepting the areas West of the Jordan River as Jewish (Yehuda’s) Inheritance under Jewish (Yehuda’s) Sovereignty with only Jewish Halacha. Including the Har HaBait with a New Temple and her service under Jewish Halacha. Come and help the Jews to build and reinstitute: The Temple Service until Gen 49:10  “The sceptre shall not turn aside from Yehuḏah, nor an Inscriber from between his feet, until Shiloh (Messiah Ben David) comes, and to Him is the obedience of peoples…….. 

    Members can reach me via the https://watchmenfromisraelinjerusalem.com/ Messenger, located on the right side, under, on every web page Sun through Thursday from 9 AM (GMT +3) until noon 12 (GMT +3). By making an appointment. Write your suggested time? I answer so quickly as possible. It is free to become a member.

    Ariel Representative Bet Yisrael International

Shaar HaYichud The Gate of Unity Chapter 15

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 Fifteen

 

 

והנמשל מכל הנ''ל יובן בבחי' רושם שנשאר בחלל ומק''פ הנ''ל

Now, the analogue of all of the above may be understood regarding the aspect of the impression (Reshimu) which remained in the aforementioned “void” and “empty space”.[1] 

שהוא בחי' היולי כולל כל מה שיסתעף ממנו ע''י הקו''ח כו'

This is the aspect of the Heyulie which includes everything that will [afterwards] branch out from it [into revelation] by means of the Kav V’Chut – Line and Thread. 

וגם שנתעלם כללות האור העצמות עד שלא נשאר רק בחי' רשימו, עכ''ז ודאי הכל נכלל בו בקיצור עי''ז הצמצום דוקא כנ''ל 

Now, although all of the Essential Light was concealed until only the aspect of an impression remained, nonetheless, as mentioned above, specifically through this Tzimtzum, everything is certainly included in it in short form.[2] 

וגם מה שהוא מורה העדר ההתפשטות למטה, אינו בחי' צמצום גמור

Furthermore, although [the point of the Reshimu] indicates the absence of spreading down, [nonetheless] this is not an aspect of total Tzimtzum.[3] 

רק מצד שהוא בחי' כח ההיולי כו' כנ''ל

It is only because it is an [essential] Heyulie power [that it does not spread down], as explained above.[4]  

רק להיותו כח מגביל לכללות האור הראשון, ע''כ בלתי מתפשט רק דרך קו, לפי אופן ההשפעה כנ''ל.

Rather, since it is a power that restrains the entire original light, therefore it does not spread forth except by way of a line, according to the manner [necessary] for influence, as mention before.[5]

אמנם יובן מהנ''ל דקו  זה יש בו מכח האור הראשון שלפני הצמצום

Nevertheless, from the above it is understood that this Kav possesses the power of the original [Infinite] Light which preceded the Tzimtzum.[6] 

בבחי' א''ס ממש, רק שבא דרך קו, לפי אופן המקבלים כו'

[Furthermore, this light] is [still] literally in an aspect of Infinity, except that it comes by way of a line, according to the manner [in which] the recipients [are capable of receiving]. 

ובזה יובן מ''ש באורך נראה אור

Through this we may understand the statement[7], “In Your light is light seen”.   

בחי' הארה דהארה הנק' אור של תולדה

[This is a secondary light,] a radiance of a radiance, which is called an “offspring light”.[8] 

שאחר הצמצום בוקע האור דרך קו בעלמא כו', אבל הוא בא מאורך העצמי להיות שברשימו הרי נכלל הכל וממנו נמשך הקו 

For, [although] after the Tzimtzum the light breaks through[9] by way of a mere line, it nevertheless comes from “Your” essential light,  since everything is included within the Reshimu, and it is from [the Reshimu] that the Kav – Line is drawn. 

בבחי' היולי לכללות השפע להיות בבחי' מעלה ומטה עכ''פ, כמ''ש בע''ח

[The Kav] is an aspect of a Heyulie for all the influence [of the chaining down of the worlds], and [it] brings about the dimensions of “up” and “down”[10], as stated in Etz Chaim.[11]

ומזה הטעם יובן תירוץ על ב' ענינים הפכים שנמצא בקו זה

For this reason,[12] we may [now] understand the answer to two [seemingly paradoxical] opposites which are found in this Kav - Line. 

הא' אשר בכחו דוקא לאכללא שמאלא בימינא כו'

The first [aspect of the Kav] is that it has the power to “include the left in the right etc”.[13] 

שהוא בחי' ההתכללות והיחודים של כל האורות המסתעפים מכתר דא''ק עד מל' דאצי'

This is the aspect of the inter-inclusions and unifications of all the lights which branch out, from Keter of Adam Kadmon until Malchut of Atzilut.[14] 

עד שע''י דוקא יוחלף האור בכלי שאינו שלו, כמו אור החסד בכלי הגבורה כו'

It is specifically through [the Kav] that [it is possible for] a light to be exchanged into a vessel which is not its own, such as the light of Chessed – Kindness [being invested in] the vessel of Gevurah – Sternness.[15] 

כמ''ש במ''א באריכות בענין וא''ו דוהנורא כו'

This is in accordance with what is explained elsewhere at length in regard to the matter of the letter Vav (ו) of the word VeHanora (והנורא).[16]

והב' מה שנק' בשם קו המדה דוקא, למדוד כל או''כ כו'

The second [aspect of the Kav] is that it is specifically called the “Measuring Line”, in that it gives measure to all lights and vessels.[17] 

וכנ''ל בענין הקו שנק' אמת הבנין כו'

This is as we previously explained regarding the matter of the Kav, that it is called “the builders rod”. 

שזהו היפוך ההתכללות לכאורה.

[Now], at first glance, this seems to be the opposite of inter-inclusion [and unification] etc.

אך הענין הוא דשניהם אמת

However, [the explanation of] the matter is that both [these aspects of the Kav] are true. 

ואדרבה הא בהא תליא

Quite the contrary, the [two] are interdependent. 

משום דשרש זה הקו מכח הראשון דעצמיות אא''ס שלפני הצמצום הוא בא

This is because the root of this Kav comes from the original power of the Essence of the Infinite Light (Ohr Ein Sof) which preceded the Tzimzum. 

כנ''ל בענין באורך דוקא נראה אור דקו זה

This is as explained above regarding the matter that “In Your light”, specifically, “light is seen”, [referring to the light] of this Kav. 

ובכח האור העצמות דא''ס ודאי יש לעשות בחי' התכללות ויחודים של כל ההפכים בכל ההשתלשלות מראש דא''ק כו' עד מל' דאצי'

Certainly, it is within the power of the essential light of Ein Sof (The Unlimited One) to make inter-inclusions and unifications of all opposites throughout the entire chaining down [of the worlds], from the “top” of Adam Kadmon,[18] until Malchut of Atzilut. 

וכמאמר אנת הוא דמייחד לון ומקשר לון כו', אנת הוא מלגאו ומלבר כו'

This is in accordance with the statement[19], “You are He who unifies them and binds them… You are He, inside and out”.[20] 

וכן ענין שם מ''ה מלגאו דאיהו אורח כל האצי' כו' וכה''ג

This is also the [explanation of the] matter of “the name of 45 (Ma”H – מ"ה) within, which is the path of the entire Atzilut”[21], and there are other such statements. 

הכל הוא מצד הארת אור העצמות דא''ס שבקו זה, שהולך ונמשך עד למטה במל', סוף כל דרגין  

All this [inter-inclusion and unification] is [possible] because of the radiance of the essential light of Ein Sof (The Unlimited One) which is within this Kav and goes and extends down until Malchut, the end of all the levels [of the world of Atzilut].

והיא הנותנת דוקא שיש בכחו למדוד מדה וגבול לכל או''כ ולכל יחוד משפיע ומקבל, כמה יהיה מ''ד ומ''ן כו' 

It is for this very same reason that it is within the power [of the Kav] to measure every measurement and limitation.  [That is, it measures] all lights and vessels, and all unifications of “influencer and recipient”, [determining exactly] how much the “masculine waters” and “feminine waters”[22] will be. 

מצד בחי' הרשימו המגביל לכל אור העצמות באופנים שונים כמו ששיער בעצמות אא''ס לפני הצמצום כו'

This [aspect of measurement comes] from the aspect of the Reshimu, which limits all the light of the Essence in various manners, according to His estimation within the Ohr Ein Sof  (The Essence of the Infinite Light) before the Tzimtzum.

ונמצא מצד עצמות האור שבקו נק' בחי' היולי ליכלל ולחבר את הכל כו', ומצד כח הרשימו המגביל שבו מגביל שיעור ומדה לכל, ע''ד אותו בחי' השיעור הראשון שנכלל ברשימו זו

We find that from the angle of the Essential Light in the Kav – Line, it is considered to be an aspect of a Heyulie [the function of which is] to inter-include and unify everything, [whereas] from the angle of the limiting power of the Reshimu in it, it limits and gives measure to everything, according to the aspect of the first assessment [and estimation] which was included in this Reshimu.[23] 

עד''מ אומן העושה רושם, שמגביל האופן של המעשה, שיהיה הכל מדוקדק כמו שהוחלט השיעור בעצמו 

By way of analogy, this is similar to an architect who drafts a blueprint, which defines the manner in which the [building will be] built, so that everything should be precisely according to how he decided within himself of how the measurements [should be].

שלא ינטה ימין ושמאל כו'

[This is done] so that he should neither stray to the left nor to the right [from his original plan].[24]

ואעפ''י שאם לפעמים יהיה תוספת אור בנאצלים, יתר מכפי מאמר קו המדה כו', היינו מכח האור העצמות דוקא

Now, although at times it is possible for there to be additional radiance in the emanated [sefirot], more so than the dictates of the “measuring line” (Kav HaMidah), this specifically comes about from the power of the Essential Light. 

שלפעמים יאיר כך ולפעמים יאיר כך

At times it will radiate in one way, and at times in another way.[25]

ולזה הטעם כל בחי' התחדשות אור באבי''ע, הכל מעצמות אא''ס שלפני הצמצום דוקא

For this reason, any aspect of new light [found] within ABY”A[26] comes specifically from Atzmoot Ohr Ein Sof (The Essence of the Infinite Light) which precedes the Tzimtzum. 

דהיינו מפני שבאורו העצמי נראה אור בקו זה

This is because it is from His essential light, that light is seen within this Kav. 

לפעמים בתוספת ולפעמים בגרעון

At times there is additional [radiance] and at times there is diminished [radiance]. 

וכן בשינויי היחודים שבכל הפרצופים מא''ק עד עקב דא''ק בסוף העשיה

This also [accounts] for the changes [which take place] in the unifications of all the Partzufim (Statures), from [the top of] Adam Kadmon to the “heel” of Adam Kadmon, at the end of [the world of] Asiyah.[27] 

כמו השינוי מזמן בהמ''ק לזמן הגלות וכה''ג

An example of this is the change between the time of the Holy Temple to the time of the exile, and the like[28].

ודרך כלל הרי אנו אומרים יהי רצון מלפניך

Moreover, we generally [pray and] say, “May it be desirable before You”.

מלפני עצמותך ממש, שלמעלה מי''ס העצמיים ג''כ

[This to say,] literally before Your Essence, which is even higher than the ten essential sefirot. 

לשנות הרצון הפשוט שכבר נמשך בעצמות האור דא''ס

[We request that G-d] should change “The simple essential desire” which has already been drawn forth within Atzmoot Ohr Ein Sof (The Essential Infinite Light). 

לבא בשיעור ששיער בעצמו עד סיום הקו, באופן אחר, כמו מדין לחסד וכה''ג

[That is, we request that it should be drawn forth] and come into the estimation which He estimated within Himself [for the entire chaining down of the worlds] until the end of the Kav, in an entirely different way, such as from Judgment (Din) to Kindness (Chessed), and the like[29].

וכנ''ל (בסוף אות הט') בענין אני הוי' לא שניתי

This is as previously explained (at the end of chapter nine) regarding the matter of “I HaShem have not changed”. 

בין רצון של חסד לדין באור הראשון שלפני הצמצום 

[That is,] in the original light which precedes the Tzimtzum there is no change between a desire for kindness or [ a desire for] judgment.[30]  

מטעם הנ''ל (באות יו''ד) בענין חפץ חסד שבעצמות ההיולי שנכלל בעצמות כו'

[This is] because of the reason mentioned above (in chapter ten), regarding the matter of the essential Heyulie desire for kindness, which is completely included in the Essence.[31] 

שיש בו ג' מדריגות עד שבא בדבר פרט כו' (כמבואר באריכות באות י''א)

[It was previously explained] that there are three levels until it comes to a particular matter, (as explained at length in chapter eleven).[32] 

וכשאמרו אליו ולא למדותיו, מדבר גם במדותיו העצמיים שבאור העצמות

When the Sages stated, “[Pray] to Him and not to His attributes” this even refers to His essential attributes, which are [one] with the Essential Light. 

מפני שהעצמות דאא''ס, לאו מכל אלין מדות כלל כו' וד''ל.

This is because Atzmoot Ohr Ein Sof (The Essence of the Infinite Light) “Is not of any of these attributes altogether”[33].  This will suffice for those of understanding.

וזהו אנת הוא דמיחד לון כו', אנת דוקא, שזהו אנת הוא חד ולא בחושבן י''ס כו'

This, then, is the meaning of, “You are He who unifies them etc”.  It specifically states, “You [are He]”, referring to “He” who “is One, but not in [a way of] an enumeration”[34] of ten sefirot.[35] 

וכן מעצמות אא''ס דוקא בא כח הגבול והמדה אשר בבחי' רשימו שבקו שמחמת זה נק' קו המדה

Similarly, the power of the Reshimu and the Kav to limit and measure, (which is why it is called “The Measuring Line” (Kav HaMidah)), comes specifically from the Essence of the Infinite Light[36]. 

והא בהא תליה דוקא

Moreover, [these two powers] are interdependent.[37]


(וכמ''ש במ''א בענין כללות חו''ג שבעצמות אור אין סוף

(This is in accordance with what is stated elsewhere[38] regarding the general matter of Chessed (Kindness) and Gevurah (Might) within Atzmoot Ohr Ein Sof (The Essence of the Infinite Light). 

שהוא בחי' כח הגבול להגביל ולהעלים בעצמותו בעילוי אחר עילוי עד אין קץ ושיעור

[It explains there] that [the Gevurah of the Essence] is the power of limitation, to limit and conceal, [thus withdrawing into] Himself [in a way of] elevation after elevation, endlessly and without measurement. 

והיינו אא''ס למעלה עד אין קץ כו', ובחי' התפשטות האור למטה מטה עד אין תכלית שע''י הקו שנמשך מן הרשימו כו'

This is the meaning of the statement[39], “The Infinite Light is above without end”.  [In contrast, Chessed of the Essence] is the aspect of the spreading down of the light, “down below without conclusion”, by means of the Kav which extends from the Reshimu. 

וב' קוין שקולין המה בבחי' א''ס

These are two equally balanced lines, and [are both] unlimited. 

ע''כ גם בירידת האור דא''ס בקו זה, שקולין ב' כחות הללו לצמצם ולהגביל או לחבר ולייחד

Therefore, even in the lowering of the Infinite Light within this Kav, these two powers, i.e. the power to restrain and limit, and the power to bind and unify, are equal. 

וכן ענין שינויי האור וההמשכה, אם בתוספת או בגרעון, כמו מזמן לזמן, כמו מחול לשבת ויו''ט, וכן מזמן בהמ''ק לזמן הגלות, הכל בכח א' שקול, שנחלק לב' קוין חו''ג   

Likewise, regarding the matter of changes in the light and its expression, whether [it will be] with additional or diminished [revelation], such as [the difference] between the weekdays and Shabbat or Holidays, or the [difference between the] time of the Holy Temple and the time of exile, it all comes from one power.  [This one power] divides into the two lines of Chessed and Gevurah, which are equally balanced.  

הבא מכח ואור הראשון דעצמות א''ס כמו שהוא בעצמו בבחי' חו''ג כו' וד''ל)

This comes from the power of the original light, i.e. [the Light] of Atzmoot Ein Sof (The Essence of the Unlimited One), from the aspects of Chessed and Gevurah, as He is, in and of Himself.  This will suffice for those of understanding.)

והיינו כמבואר למעלה (באות הי''ד) דקו לגבי שטח הוא היולי

This is in accordance with what was explained above (in chapter fourteen), that a line is a Heyulie relative to a plane. 

כולל ע''ד אותו האור וכח העצמי שבעצמות של המשפיע, רק שבעצמות הוא בהרחבת הערך ביותר, ובקו זה בא כח זה עצמו בבחי' הצמצום שפע והמשכה למקבלים כו'

[This is to say,] it includes the essential power and light of the essence of the influencer,[40] except that in the Essence it is [revealed] with a great expanse, whereas in this line, the very same power comes [revealed] in an aspect of restricted influence and expression [according to the capacities] of the recipients.[41] 

וא''כ גם בבחי' צמצום והתפשטות שבו, משם הוא בא דווקא וד''ל:

 

This being the case, even the aspect of the restraint and expression of [the Kav], comes specifically from [Atzmoot Ohr Ein Sof  (The Essence of the Infinite Light).  This will suffice for those of understanding.

 

End of Chapter



[1] Parenthesis of the Rebbe:  (This is the Yud of Sa”G of the Upper Purity, as stated in the book Emek HaMelech).  See Emek HaMelech – Shaar: Yud of the name of Sa”G.
[2] See chapters 12 and 13, with the explanation of the analogy of the blueprint, and the other analogies given there etc.
[3] This is as explained in chapter 14, with the analogy of the student whose entire being is concentrated on receiving the teachings of his teacher.  It is because he was entirely focused, like a point, that he can afterwards relate these teachings to his fellow students etc.
[4] See chapter 2, 10, 11 & 14, for the explanation of the nature of a Heyulie power.  One of the examples given was the Heyulie ability for movement, before it spreads forth in actual movement.  Although at first it was completely withdrawn into itself and totally concealed, this cannot be called a complete Tzimtzum, for in truth, it is from this Heyulie power itself that all movement comes into revelation.
[5] In other words, as previously explained, the Tzimtzum and Reshimu conceal the revelation of the Infinite Light from the recipients in order to allow for the possibility of limited creations.  Therefore, the infinite light which is concealed within the subsequent revelation of the Kav only becomes revealed according to the capacities of the recipients, and not according to G-d’s ability to reveal.  Nonetheless, the ability to reveal is still completely infinite, and this Kav is therefore infinite as well.  It represents G-d’s infinite ability to reveal Himself to any recipient, on any level.  This is like the aforementioned teacher/student analogy.  When the teacher restrains and concentrates his broad and lengthy knowledge, it is not a true Tzimtzum, for his entire purpose in doing this is to bring out a limited line of explanation which will be understandable to the student.  However, in truth, the teacher’s goal is not that the student should only understand this limited line of explanation, but that through this he will ultimately receive and understand the entire knowledge.
[6] See chapter 13, footnote 15.
[7] Psalms 186:2, “With You is the source of life, in Your light is seen light”.
[8] This is to say that Infinite Light is not actually seen, but only a secondary “offspring” light which is born of the first Infinite Light is seen.  Nonetheless, as will be explained, this secondary light of the Kav is completely bound to the Essence of the Infinite Light, and comes from there.  For this reason, the light of the Kav also possesses a certain likeness to the original Infinite Light which precedes the Tzimtzum. 
[9] The concept of light “breaking through” a barrier (Masach) will be explained later in the book.  However, in general it is analogous to one who writes down an intellectual concept on a piece of paper.  There is absolutely no actual intellect on the paper, but only a bunch of squiggles of ink on paper.  The actual light of the intellect remains concealed in the mind of the author.  However, vested within the ink on the paper is a “secondary light” which may be expanded again into actual intellectual light, in the mind of the reader.
[10] This is to say that the first extension of the Kav, although it is not yet a particular line of revelation, creates the dimensions of “above” and “below”, influencer and recipient.  Therefore, as explained in the previous chapter, it is a Heyulie for all revelation, to any recipient on any level.
[11] See Etz Chaim, Drush Igullim V’Yosher, Shaar 1, Anaf 2.
[12] That is, because of the fact that this Kav comes from the Essence of the Infinite Light which is concealed within the Reshimu…
[13] See Zohar, beginning of Parshat Korach.
[14] This is a reference to the various Partzufim – Statures which are formed through the inter-inclusions and unifications of the ten sefirot.  These Partzufim (which literally means faces) represent different modes of conducts which are not pure essential conducts, but rather, composite conducts.  This will be explained later at great length.
[15] An example of the inner light being Chessed – Kindness, but the vehicle and vessel of expression being Gevurah – Sternness may be understood from a father punishing his child in order to prevent him from coming into harms way.  For example, if a child runs out into a busy street and the father restrains and punishes him, speaking harsh words, this is an example of the father’s love for his child  but it is expressed through its opposite vessel, which is Gevurah-Sternness.  The inner light is Chessed – Kindness, while the vessel of expression is Gevurah – Sternness.  These two sefirot are diametric opposites.  Their unification is only possible because, in the essence of the soul, they are an absolute inseparable unity (as explained in chapters ten and eleven).  Therefore, as explained, this power of the Kav to unify and inter-include the sefirot is only because of the power of the Essence of the Infinite Light which it contains and to which it is bound.  
[16] This refers to the beginning of the Amida prayer where we say, “The Great, the Mighty and the Awesome (הגדול הגבור והנורא)”.  It is explained that “The Great – HaGadol (הגדול)” is the essential attribute of Chessed, which represents G-d’s ability to spread forth and reveal infinitely.  This refers to the Heyulie of the Infinite Light (Ohr Ein Sof).  In contrast, “The Mighty – HaGibor (הגבור)” is the essential attribute of Gevurah, which represents G-d’s ability to restrain all revelation and conceal, absolutely. This refers to the aspect of the Tzimtzum and Reshimu.  Now, the third aspect is “The Awesome – VeHaNorah (והנורא)”.  This is a reference to G-d’s infinite ability to reveal in a limited fashion, on every level between the two opposite extremes of absolute Chessed and absolute Gevurah.  This is similar to the median conduct of Tiferet, which is a synthesis of these two opposites: revelation (Chessed) and concealment (Gevurah).  This is the aspect of the Kav-Line, as is indicated by the letter Vav (ו) of the word VeHanora (והנורא).  As previously mentioned, the shape of the letter Vav (ו) is in the shape of a Kav – Line.
[17] This is to say that it measures all lights and vessels, thus giving them their limits and borders.  Clearly, it is this ability which separates one sefirah from the other, by creating borders and definitions.  Seemingly, this appears to be an opposite power from the above power of unification and inter-inclusion, which unifies one sefirah with the other, thus seemingly defying their borders and definitions etc.  The Rebbe will now explain this.
[18] The concept of Adam Kadmon will be explained later, in chapters 17 and 18.  In short, it refers to the first Partzuf – Stature which was emanated.
[19] See introduction to Tikkunei Zohar, 17a.
[20] G-d is essentially absolutely singular.  In the Essence of the Infinite Light the sefirot are totally and absolutely bound with the singular essence, and are therefore inseparable and indistinguishable from it, as explained in chapters 10 and 11.  Furthermore, they are so totally one in essence, that they cannot even be said to be “unified” or “included” with each other or even with G-d’s essense.  This is because they are one and the same with the singular Essence of G-d.  Because the secondary light of the Kav contains a radiance of this Essential light, and is totally bound to G-d’s Essence, it therefore possesses the ability to unify and inter-include the sefirot, thus creating composite modes of conducts (Partzufim).  This is the meaning of “You are He who unifies them, and binds them…”
[21] As previously mentioned, the name of 45 – Ma”H (מ"ה) represents the aspect of the Koach Mah – The power of “what” (כח מ"ה) – which is the aspect of sublimation (Bitool) to the Essence of G-d (as in Moshe’s statement, “V’Nachnu Mah – What are we etc”.  It is this sublimation to the Essence of G-d which allows for inter-inclusion and unity.  This is because in G-d’s essence the sefirot are an absolute unity and singularity.  Therefore, it is because of the radiance of the Essential Light of G-d within the Kav that there can be inter-inclusion and unification of opposite sefirot within the entire Creation.
[22] Masculine waters – Mayin D’churin, represents an arousal and flow of influence from above to below, from influencer to recipient.  Feminine waters – Mayin Nukvin, represents an arousal and flow of influence from below to above, from recipient to influencer.
[23] In other words, the Kav is like a median conduct between the two extremes of the complete revelation of the Infinite Light of the Essence, and the complete concealment of the Tzimtzum & Reshimu.
[24] In other words, the limitations and measurements of the Kav are exactly according to the “blueprint” of the Reshimu, which was already estimated and determined within Him, as explained in chapters 11 and 12.
[25] An analogy for this may be drawn from a science teacher who creates a lesson plan of exactly what he will teach his students throughout the school year.  This lesson plan is a “blueprint” of exactly what will be “revealed” throughout the year.  Nonetheless, one day the teacher may decide to break the lesson plan and take his students to NASA.  Now, the things that they will see at NASA are completely beyond their young minds and they can neither understand them nor comprehend them, besides the fact that they will not learn what they were supposed to have learned that day according to the lesson plan.  Nonetheless, by taking them to NASA and revealing these things to them, even though they are above their heads, their interest will become aroused, and they will be excited to learn the subjects that he teaches them during the rest of the school year. Through going to NASA they may even be inspired to aspire to become scientists one day, themselves. On a different day, the teacher may decide not to teach his students anything because they were misbehaving. Instead, the class will have to sit silently and not receive any new lessons from their teacher. Of course, this certainly was not in the original lesson plan. It is nothing but the withholding of all influence. In the same way, it is possible that there may be additional influence in the Kav, over and above what the original blueprint of the Reshimu dictated.  At other times it is possible for there to be a withholding of influence and revelation, less than the Reshimu originally dictated. 
[26] This is an acronym for the worlds, Atzilut, Briyah, Yetzirah and Asiyah.
[27] This means that changes in the Partzufim – “Faces” (Statures or Personages) which are revealed to us, and the changes in the unifications of these Statures (which will be explained later on in this book) are a direct effect of the radiance of the Essential Light which radiates within the Kav in a limited fashion.
[28] In the time of the Holy Temple, G-dliness was openly revealed, while in exile the opposite is true.  This is the primary difference between exile and redemption, while all other differences are only side effects of this primary cause.
[29] That is, we make our requests directly to G-d, as He is, essentially.  This is because, as explained, it is the radiance of His Essence within the Kav in different measures which causes all changes throughout the chaining down of the worlds (Hishtalshelut).  This is possible for the reason which was explained previously (in chapters 9, 10 & 11), that in His Essence there is no difference between Chessed and Gevurah, for they are essentially one with the Essence itself, which is an absolute singularity and unity.
[30] This means that they are indistinguishable from each other, so that a change in the expression of these attributes and qualities does not effect a change in His Essence whatsoever.  This is because, as previously explained, the Tzimtzum only affects the recipients.  Therefore, this Kav which follows the Tzimtzum, also only appears to change from the angle of the recipient.  (See chapters 9 and 13).
[31] It was explained in chapter ten that “it is impossible to say about [the Heyulie attribute of Kindness (Chessed)] that it “unifies” with the Heyulie attribute of Netzach – Conquest, which is [also] embedded in the essence of the soul.  This is because the two are both absolutely united with the essence, and are not at all separate from the self.”
[32] This is a reference to the three levels explained previously, Yachid, Echad and Kadmon.  The light undergoes these three stages before it can be expressed as a particular expression.
[33] This is to say that although He includes all of these attributes within Him, in essence, He is above and beyond any of these qualities and is not defined by them.  Rather, it is He who defines them and brings them forth, out of His essence and into expression through the revelation of the Kav.  The reason that He is “not of any of these attributes whatsoever” is because of His absolute unity and singularity, that He is absolutely unlimited.  It is therefore clear that it is He who defines and limits, thus bringing forth and defining and limiting the different sefirot.  However, for this same reason, He is certainly capable of unifying the “opposites” which He Himself brought forth, (since in essence, in Him they do not conflict, and are not opposites).
[34] See introduction to Tikkunei Zohar, 17a.
[35] This is as explained in chapter 7- footnote 29.  That is, His absolute singularity is beyond the enumeration of the ten sefirot.  He creates them, but is beyond them, and cannot be counted by them or amongst them.  It is specifically from His Essential Singularity that all unity comes afterwards, in the revelation of the Kav.
[36] This is as explained in footnote 33 of this chapter.
[37] For, in essence, they are really one power, which is the Infinite power of the Essence of G-d.
[38] See Shaarei Teshuva 87a.
[39] See Zohar Chadash, Yitro 34, 3.  See also Tikkunei Zohar, 40b.  See also Torat Chayim, Noach 69b, and footnote 11 there.  The entire statement is, “The Infinite Light is above without end, and below without conclusion”.
[40] This is to say that the Kav – Line has the ability to expand back into the plane, the “length and breadth” of the Infinite Light before the Tzimtzum.  This is like the limited teaching of the teacher which can again become expanded in the mind of the student, so much so that through his toil, the student is capable of reconstituting the same depth of understanding of the teacher.  This is only because the essential light of the teacher is invested within his short teachings.
[41] This means that although it contains the light of the Essence within it, it contains it in the “short” form of the line (Kav), which has not yet been expanded into a “plane”.  This lessening takes place so that the influence may come within the grasp of the recipients, as in the analogy of the teacher/student relationship.  It is therefore clear that even the restraint and limitation of this influence, also comes from the Essence of the Infinite Light (Ohr Ein Sof).

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