• 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 16

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 Sixteen

 

 

והנה מעתה יש להבין בפרטי ענין הקו וחוט זה, איך שיש בו בחי' מקיפים ופנימים

We must now understand the specifics of the matter of this Line and Thread (Kav V’Chut), [and] how it has [both] the aspects of encompassing [lights] and inner [lights].[1] 

כמ''ש בע''ח מתעגל וחוזר ומתעגל כו' (כמ''ש במ''א באריכות)

This is as stated in Etz Chaim[2], “It circles, and returns, and re-encircles”, (as explained elsewhere at length).[3] 

ובחי' מקיף ועיגול הראשון הוא הנק' טה''ת כו', והוא בחי' המקיף הכללי שמקיף לד' עולמות דאבי''ע בשוה כמ''ש בע''ח

[It is] this aspect of the first encompassing circle which is called “the Lower Purity”.[4]  This is the aspect of the general encompassing [light], which encompasses the four worlds of ABY”A[5] equally, as stated in [the beginning of] Etz Chaim.

ותחלה יש להקדים כללות ענין הקו הזה, איך שהוא בחי' היולי כללי לכל הסתעפות המשכות פרטיים הרבה שמסתעפים ממנו עד סוף העשיה כו' כנ''ל

However, let us first precede with [the explanation] of the general matter of the Line (Kav), [to understand] how it is the aspect of a general Heyulie for all the many particular influences which “branch out” from it, until the end of the [world of] Asiyah, as mentioned previously.

ויובן זה עד''מ הידוע בענין מחשבה כללית

This may be understood by way of the well known analogy regarding the matter of a general thought. 

שבמחשבה זו הכללית צופה ומביט עד סוף כל הדורות בסקירה א' (ובל' הרמב''ם היינו מה שבידיעת עצמו יודע את כל הנבראים כמ''ש במ''א)

With this general thought, “He gazes and sees to the end of all generations…with one glance” .[6]  (As Maimonides[7] expresses it, this is the [meaning of the his] statement, “With the knowledge of Himself, He knows all creatures”, as explained elsewhere at length.)

וביאור הדברים ידוע שיש ב' מיני רצון

As is known, the explanation of these things is that there are two types of desire. 

א' רצון הפשוט שבעצמות שנכלל בעצמותו ממש, שלא נק' עדיין בשם בחי' מח' ורצון כללי כי מתאחד עדיין בעצמותו ממש 

The first is the simple [essential] desire of the Essence, which is literally included in His Essence.  This cannot yet be termed a “general thought or desire”, for it still is totally one with His Essence, literally.[8]

כמו גם שהוחלט רצון זה כבר בעצמו איך לעשות דבר חסד פלוני או איך לדבר ולחשוב אותו או להשכיל שכל פרטי או להיות לו רצון ותענוג בדבר כו'

For example, even if this desire has already been determined within Himself, [that is,] how to do a particular act of kindness, or how to speak or think it, or how to conceptualize a particular concept, or how to have desire or pleasure in a particular thing.

הגם שמתחבר רצון המוחלט הזה אל התפשטות הרצון בדבר הפרטי אבל נשאר כלול בהעלם עצמותו

Nonetheless even though this [essential] determined desire is connected to the extension of the desire to a particular matter, however, it [itself] remains included in His hidden essence.[9] 

וע''כ אין בו עדיין בחי' כלל ופרט כו'

It, Therefore, does not yet have aspects of “general” and “particular”. 

רק כאשר לאח''ז עולה רצון זה שהוחלט אצלו לבוא לידי מעשה בפו''מ הרי יוצא מהעלמו לגלוי

It is only afterwards, when the desire which He determined [in Himself] arises to come [out] into actuality[10] that it becomes revealed out of its hiddenness. 

אז יבוא הרצון בבחי' כלל ופרט, דהיינו מח' כללית שכוללת כל ענין המעשה מראש לסוף בסקירה א'

[Only] then does this desire come to an aspect of “general” and “particular”.  In other words, [now it may be defined as a] general thought which includes the entire [concept of] the act, from beginning to end, in one glance.

ואח''כ מתחלק בו רצונות פרטיים ולכל רצון שכל ומדות כו'

Afterwards, it divides into particular desires, each of which possess intellect and emotions etc.[11] 

ובאין זאח''ז בהשתלשלות זה עליון מקיף לתחתון, כאשר יהיה האופן בתוך האופן כו'

[Each of these desires] come in succession to one another in a chaining down, in which the upper [desire] encompasses the lower[12] [desire], “like a circle within a circle”[13]. 

והוא הנק' רצון המורכב שיש בו כלל ופרט

This [type of desire] is called a “composite” desire, for it [is made up of] a general [desire] and particular [desires].[14]

ויובן זה עד''מ הידוע, אדם שרוצה לבנות בנין גדול כפי הרצון שהוחלת מכבר אצלו להיות בו אופנים מיוחדים דוקא

This may be understood through the well known analogy of a person who desires to build a large building, according to his predetermined desire that it should specifically be [built] in a special manner.[15] 

שאותו הרצון שהוחלט אצלו מכבר, הגם שהוא בא במדה ותענוג מיוחד באופן כך וכך, וממילא בשכל ומדות בא בשיעור ומדה כו', אך כ''ז הוא השיעור וההחלט שבעצמותו עדיין, ונכלל בעצמו והיה כלא היה כו'

Now, even though this predetermined desire comes in a way of a measured, specific pleasure, that it should [specifically] be thus, and it obviously [follows that] the intellect and emotions [of this desire] come with [certain defined] proportions and measurements, nevertheless, all of this is the estimation and predetermination as it still [exists] within his essence. [As of yet] it is [totally] included in his essence, and it is as if it is nonexistent.[16] 

רק כאשר לאחר זמן באה מחשבה זו לבא למעשה, ניכר בו התחלקות אותן אופנים שונים ממש שכבר הוחלט אצלו בכל פרטיהם

Only with the passage of time, when this thought comes to be acted upon, is it that the actual divisions of all these predetermined particulars and various specifications become recognized.

רק שמתחלה בא הרצון הזה בדרך כלל שיהיה לו בנין בציור כך וכך

However, at first, this desire comes in a general manner, i.e. that he should have a building with a particular form.

ואח''כ מתחלק בו רצון פרטי לכל ענין פרטי

Afterwards, it divides into particular desires for each particular detail. 

ויורד ובא בסדר והדרגה מכלל הראשון שכולל הכל בסקירה א' לפרט רצון שהוא נקרא כלל לגבי רצונות המסתעפים ממנו

It [thus] descends with order and levels, [beginning with the first general [desire] which includes everything in one glance, to a particular of this desire.  [Now, the particular desire] is [also] considered to be a general [desire] relative to the [particular] desires which branch from it.

עד שבא אל רצון ושכל פרטי היותר אחרון שבסוף מעשה בכלות הכל כו' וד''ל.

[This process continues] until the very final desire and concept which is the final action, at the conclusion of everything[17].  This will suffice for those of understanding.

והנמשל מכ''ז יובן למעלה בהפרש שבין בחי' טה''ע ובין בחי' טה''ת שלאחר הצמצום

The analogue of all this may be understood [in regard to how it is] above, as far as the difference between the aspects of the Upper Purity and the Lower Purity which follows the Tzimtzum. 

דמה ששיער בעצמו בכח בטה''ע כו' הוא כמו ההחלט ברצון הפשוט שבעצמות הנ''ל

That which He estimated within Himself in potential within the Upper Purity, is similar to the aforementioned determination as it is within the simple desire of the essence.

שעדיין לא בא כלל לבחי' התפשטות חוץ מן העצמות עדיין

As of yet it has not come to an aspect of spreading forth from the Essence altogether.

וגם שיתחבר מרצון המוחלט הזה אל התפשטות הרצון שאח''כ, מ''מ נשאר כלול בהעלם עצמות דאא''ס

Moreover, even though this essential determined desire connects to the extended desire that follows after, nonetheless, it remains included in the hidden essence of the Infinite Light (Atzmoot Ohr Ein Sof)[18]. 

וע''כ למעלה הוא מבחי' כלל להיות נק' צופה ומביט בסקירה א' כו'.

It is therefore above [and beyond] the aspect of a general [desire], to be considered as “[a general desire] which foresees and gazes [at everything] in a single glance”.

אך הרצון הב' הוא אחר הצמצום הנ''ל שעולה רצון הפשוט המוחלט שבעצמות לבא לידי בחי' התפשטות

However, the second desire, which follows the aforementioned Tzimtzum, is when the simple determined desire of the essence comes to the aspect of spreading forth. 

הוא בחי' הקו''ח ההיולי שכולל כל המשכות פרטיות שבו מראשו לסופו כנ''ל

This is the aspect of the Heyulie Line and Thread (Kav V’Chut), which includes every particular issuance from the beginning [of the chaining down] to its end, as previously mentioned.

ובחי' מקיף הראשון שבו הוא הנק' טה''ת, שזהו כמשל רצון הכללי לבנין גדול כולל כל מה שבפרטיו מראשו לסופו בבת א'

The first encompassing [light of this Kav] is called “the Lower Purity”. This is analogous to the general desire for a large building[19].  [This general desire] includes all its particulars from beginning to end, at once.

ואח''כ מתחלק בו בסדר והדרגה מכלל לפרט עד''מ הנ''ל

Afterwards it divides with order and levels [descending] from the general to the particular, as in the aforementioned analogy. 

והיינו כמו כשעלה ברצונו הפשוט ההיולי לבא לגלוי דוקא, היה כולל כל פרטי הרצונות

In other words, as it arose in His simple Heyulie desire, to specifically come out into revelation, it included all the particular desires.

והוא הרצון הכולל כולם, ונק' רצון קדום לכל מה שבא אחריו

This is the desire which includes [and encompasses] them all, and is called, “The Primal Desire” (Ratzon HaKadoom) ]relative[ to everything that follows it.

ואח''כ בא רצון זה דרך פרט כמו הרצון להאציל ובו כלול ע''ס בכל פרטיהם

Afterwards, this desire comes by way of particulars, such as the desire to emanate (Atzilut), within which is included [the desire for the] ten sefirot [of the world of Atzilut] in all of their particulars. 

ועדיין הכל בהעלם עד שבא לידי גלוי שהוא כשנאצל האור בבחי' האצי' כו'

However, all of this is still concealed, until it comes into an aspect of revelation, when the light is emanated in an aspect of [actual] emanation (Atzilut)[20]. 

ואח''כ הרצון לברוא יש מאין כו' ובו שכל ומדות כו'

Following this is the desire to create (Briyah) something from nothing etc. This [desire] includes [the ten sefirot of] intellect and emotions etc.  

עד הרצון היותר אחרון שהוא כל אשר חפץ עשה כו', סוף הכל

[This descent of desires continues] until the final desire, which is, “Everything that G-d desired, He did” [and brought out into actuality]. [This is] the final conclusion of everything[21]. 

וכל פרטים הללו נכללו ברצון הקדום שבא בבחי' השפעה עכ''פ אחר הצמצום

Now, all these particulars were included in the Primal Desire (Ratzon HaKadoom), which comes in an aspect of influence after the [original] Tzimtzum.

והוא בחי' ראשית הקו כו', והיינו עיגול הראשון שאחר המשכת ראשית הקו ההיולי הנ''ל

This, then, is the aspect of the beginning of the Line (Kav).  This is to say, it is the first “circle” which follows the drawing down of the beginning of the aforementioned Heyulie Line (The Kav HaMidah).  

שנק' מקיף כללי לכללות כל הד' עולמות דאבי''ע, שמקיף אותם בשוה

[This first “circle”] is considered to be the general encompassing [light] of the four worlds of ABY”A,[22] and encompasses them [all] equally.

שנק' מח' כללית שצופה ומביט בסקירה א' מראש לסוף הכל כו'

It is [also] called the “general thought” that foresees and “gazes” upon [all of Creation], from beginning to end, in a single glance.

וזהו ביאור ענין כללי לכללות ענין הקו הזה

This, then, is the explanation of the general matter of the whole of this Line – Kav. 

ופרטי אופניו במה שמתעגל וחוזר ומתעגל כו' יובן לפי אופן משל הנ''ל וכמשי''ת בסמוך בעז''ה וד''ל:

All the particular ways that it, “circles and returns and re-encircles…” may be understood according to the aforementioned analogy, as will be explained in the following chapter, G-d willing.  This will suffice for those of understanding.

End of Chapter Sixteen



[1] Encompassing lights are called Makifim, and inner lights are called Pnimim.
[2] See Etz Chaim, Drush Igullim V’Yosher, Shaar 1, Anaf 2.
[3] There are two ways that the aforementioned Kav – Line manifests.  The first is called Igullim – Circles, while the second is called Yosher – Upright.  In this chapter and the next, the Rebbe will explain both, and the differences between them.  In general,  Igullim – Circles, refers to the descent of the all of the particular desires in all of Creation.  In contrast, Yosher – Upright, refers to the manifestation and actualization of the desire.  This will now be explained in greater detail.
[4] Tihiroo Tata’a – The Lower Purity
[5] This is an acronym for the worlds, Atzilut, Briyah, Yetzirah and Asiyah.
[6] See Tractate Rosh HaShana 18a.
[7] See Hilchot Yesodot HaTorah, Chapter 8:9, 10.  Also see Tanya, Chapter 42 and 48.
[8] This is as explained in chapters 10 and 11.  The analogy was given there of the power of movement as it is in the essence.  It cannot be called movement at all, for it is not at all separate from the Essence.  Moreover, it was explained that in the Essence it is impossible to say that one quality becomes “unified” with another essential quality, since they are both literally one with the essence, and are therefore inseparable and indistinguishable from it.  This then also explains the statement of the Zohar, “He who separates one [quality] from the other, it is as if he has separated You”.  Likewise here, the simple essential desire of the Essence cannot be termed a “general thought or desire” which encompasses particulars.  This is because, as explained, it is absolutely one with the Essence, which cannot be described as desire, but only the source of desire.
[9] This is like a human being’s essential taste for something.  That is, it is determined in the very essence of his soul that he will like some things and despise others, in a particular way.  However, this is before he has any revealed desire for it altogether.  This called “Ratzon HaMoochlat – the Determined Desire”, and it corresponds to the aforementioned aspect of the “engraving” which “was engraved” in the Upper Purity.  Because it precedes the first Tzimtzum it is still totally one with the essence, and indistinguishable from it.  For this reason it cannot be called a “general” to a “particular”, since all that exists is the quintessential Singularity of G-d.  (The difference between the analogy and the analogue is that a human being is born with his tastes and essential desires.  In contrast, in G-d, the essential desire is completely according to His absolute free will.)
[10] This is to say that only beginning with the limited revelation of the Kav, after the first Tzimtzum, is it possible for there to be “general” and “particular”. This is because the quintessential Singularity has already been concealed, and there is now an “above” and “below” due to the issuance of the Kav HaMidah – Line of Measurement.
[11] For example, the intellect of the desire is “why he desires this”, and the emotions of the desire is similar to the love which propels one to fulfill the desire or the “hate” which inspires him to stand against anything that opposes it.
[12] In other words, there is the most primal desire for the whole of Creation.  This desire is called the “Machshava HaK’dooma – the Primal Thought”, which views Creation, from beginning to end, as a whole with a single glance.”  However, each particular of this general desire is subdivided into smaller particulars, and each of those contains its particulars etc.  Each desire is only a particular relative to the general desire which encompasses it, but is a general desire relative to the particulars included within it.  In this sense, the desires are like concentric circles.  The most general desire is the most all encompassing, for it encompasses all of the particular desires within it.  Each of the subsequent desires is encompassed by the desires above it, but encompasses the desires below it.  This is compared to the layers of an onion.
[13] Ezekiel 1:16, 10:10
[14] This is to say, it is “composed” of parts: general parts and particular parts.
[15] That is, according to his essential taste, or “Ratzon HaMoochlat – Determined Desire” (which as mentioned previously, refers to the “letters” which were “engraved” in the Upper Purity).
[16] It is as if it does not exist, for all that exists at this point is the very essence itself, and this desire is in no way separate from the essence.  Therefore, it is as if it does not exist at all, except in Heyulie potential, as described in chapters 10 & 11.
[17] For example, in the above analogy, his original primal desire is for a particular dwelling place.  This is the most general desire.  However, the desire for the dwelling place is comprised of particular desires for its various rooms, such as a living room, bath room, kitchen etc.  Here, the desire for the dwelling place is the general desire, whereas the desire for a kitchen is only a particular of the general desire for the house.  Likewise, the desire for a kitchen is general relative to its particulars, such as the desire for a refrigerator, an oven, a toaster and a sink etc.  The desire for an oven, likewise, is general, relative to its particulars.  In the same way, the general desire for all of Creation includes within itself all the particular desires for all the levels of existence which result from it.  Each of these levels is a general desire relative to the levels that follow it, but a particular desire relative to the levels that precede it.  This primal desire (Ratzon HaKadoom), is the all encompassing “circle”, which contains all subsequent desires.  Each subsequent desire encompasses all the particular desires that follow it, and is contained by the desires that precede it.
[18] This is to say that the revealed desire is “bound” with the essential “taste” or “predetermined desire” of the Essence.  It is like a carbon copy of the “engraved letters” of the essential desire, and is exactly according to the estimation which took place in the Essence.  Nonetheless, the simple essential desire itself, does not spread forth into revelation, but rather, it remains concealed within the essence.  This is because it is totally and absolutely one with the Essence and, therefore, on this level, all that exists is the Essence.  It is totally concealed in this absolute unity.  Therefore, this essential desire cannot be called a “general” desire to “particular” desires etc.  This is as previously explained (in chapter 13) that the light of the Essence cannot be considered like an encompassing light which encompasses and surrounds something internal to it (Makif L’Pnimi).  It is only after Tzimtzum, when the quintessential singularity of the Essence of the Infinite Light is concealed, that there is now a revelation of a defined general desire for Creation, and all its particulars.
[19] See footnote 17 of this chapter.
[20] One explanation of this is as follows:  The particular desire for the world of Atzilut has not yet been revealed as a particular desire, out of this general desire for the Creation as a whole.  It is included there as part of the “whole”.  Another explanation of this is that this is only the desire for the world of Atzilut, which encompasses it.  However, we have not yet discussed the actual emanation of the sefirot of the world of Atzilut etc, which is the actualization of the desire.  The actualization of desires will be explained later, in regard to the sefirot of “Yosher – Upright”.
[21] This is to say that this scheme of “Igullim – Circles” represents the desires for everything in all of Creation, from the uppermost realm, until the most particular subatomic particle of this physical world.  All of these desires are included in the general desire, the Ratzon HaKadoom – the Primal Desire, which is the most encompassing circle, and is the first issuance of the Kav - Line.
[22] This is an acronym for the worlds, Atzilut, Briyah, Yetzirah and Asiyah.

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