• 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.

    Please help me with donations for the maintenance and further building of the 

    https://watchmenfromisraelinjerusalem.com/ for everyone to hold it free:


    Donate via Paypal to: [email protected]


    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 19

Shaar HaYichud

The Gate of Unity


The Holy Rabbi Dov Ber of Lubavitch

Translated and Annotated by Shimon Markel

Edited by Rabbi A. Markel

Copyright © 2004

Chapter Nineteen



ומעתה יש להבין בשרש ע''ס הנאצלים ששרשם מבחי' מל' דא''ק

We must now understand the source of the ten emanated sefirot [of the world of Atzilut – Emanation].  Their source is from the aspect of Malchut of Adam Kadmon.[1] 

כמ''ש בע''ח בשער הכללים דמבחי' מל' דא''ק נעשה כתר דע''י כו'

This is as stated in Etz Chaim Shaar HaKlallim,[2] that Keter of Atik Yomin[3] comes about from the aspect of Malchut of Adam Kadmon.

והנה תחלה יש להקדים בענין ע''ס הגנוזות בהעלם, איך שיוצאים לידי גלוי 

Now, we must first proceed with [ an explanation of] the matter of how the ten hidden sefirot which are concealed[4], come out into revelation.

שזהו מ''ש קורא הדורות מראש, מראש דא''ק כו'

This is the meaning of the verse[5], “He [who] calls out the generations from the beginning”, i.e. from the “head”[6] of Adam Kadmon etc.[7]

וא' בס''י שזהו כשלהבת הקשורה בגחלת, וכה''ג יש דמיונות רבים

Sefer Yetzirah states[8] that [the revelation of the concealed] is like “the flame which is bound with the coal”[9], and there are many similar analogies to this. 

ויובן יותר מי' כחות הנפש

However, this [concept] may be better understood from the [revelation] of the ten powers of the soul.[10]

דהנה ידוע ענין העלם וגלוי אינו כהתפשטות כח מן העצם, כמו כח הפועל שמתפשט בפעולה, שזהו מהות כח העצם שנק' עו''ע  

As is known, the matter of “concealment and revelation”[11] is unlike the spreading forth of a power from the Essence, such as the power of action which spreads forth in the action, since [in such a case] it is the power of the essence itself [which spreads forth], and is called, “cause and effect”.[12]

אלא כמו בחי' זיו ואור של העצם

Rather, it is similar to the aspect of a ray and light[13] of the Essence.

כהארת זיו אור השמש וכחיות אור הנפש בכלי הגוף וכהתחכמות מכח השכל וכה''ג

This is like the radiance of the rays of light of the sun,[14] or like the life and light of the soul as it is within the vessel of the body,[15] or, it like the flash of insight [ as it comes] from the power of conceptualization,[16] and the like. 

והיותר דמיון אמיתי לגלוי ההעלם הוא כמו גלוי התנועה מן החי וכאותיות המח' ואותיות הדיבור וכה''ג

However, a truer analogy for the concept of “the revelation of the concealed” is like the revelation of movement from a living animal,[17] or like the letters of thought and the letters of speech[18], and the like. 

וכ''ז יותר אמיתי מדמיון שלהבת הקשורה בהעלם בגחלת

All the above are better [analogies] than the analogy of the flame which is bound up, in a hidden fashion, with the coal. 

שאעפ''י שבגחלת היה השלהבת בהעלם, אבל הרי עכ''פ ממהות חום שבגחלת יצא השלהבת, ואין זה אמיתית ענין הגלוי 

For although the flame was indeed in the coal in a hidden fashion, nonetheless, the flame came out of the essential heat of the coal, and this is thus not a true comparison to the concept of “revelation”.[19] 

רק כמו בחי' מראה וגוון לבד, כגוון התפוח שאינו ממהות התפוח, וכידוע  

[This is because, “the revelation of the hidden”] is merely like the aspect of an appearance or a color, such as the color of an apple which is not essential to the apple [itself], as is known.[20] 

וכך הוא בגלוי העלם עצם כחות הנפש, כמו כח מדת החסד בעצם

This is likewise the case with the revelation of the concealed essential powers of the soul, such as the power of the quality of Chessed-Kindness, as it is in the essence. 

שגלוי שלו היינו כאשר מצד עצמיות מדה זו בעצם הנפש, הרי מתהווה רצון ושכל של חסד וטוב תמיד

Its revelation is when a desire and intellect for kindness and goodness is constantly brought into being because of this essential quality of the essence of the soul.[21] 

ולהיפך במי שמדתו העצמית באכזריות, מתהווה רצון ושכל לדין ועונש

The opposite is true of someone whose essential quality is cruelty.  [In such a person] a desire and intellect for judgment and punishment is brought into being.

והנה התהוות מקור לרצון זה, לחסד או לדין, נחשב עדיין מעצם המדה, שאינו נבדל הימנה כלל

Now, the coming into being of the source of this desire[22] for [either] kindness or judgment is still considered to be [part and parcel] of the essential quality, and is altogether not separate from it.[23] 

אבל מה שנולד רצון בגלוי לדין או להיפוכו, זהו רק כמו בחי' התגלות מראה לעצם

However, the revealed desires for judgment or its opposite, which are born [of the “desire for the desire”], are merely like a revealed indication of the essence. 

כהתגלות התנועה בעצם החי וכגלוי החיות בדבר נבדל, שהוא הגוף

This may be compared to the revealed movement [which comes] from the [power of movement in the] essence of the animal, or to the revealed life force [of the soul as it exists] in a separate thing, i.e. the [physical] body. 

שמפני שהוא חי בעצם, מגלה חיותו בתנועה

This is to say that because he is essentially alive, he reveals his life force in [physical] movement. 

וכן מפני שהוא דבר חי בעצם, מחיה גם לגוף הדומם שנק' חיי בשר כו'

Moreover, because he is essentially a living being, he [therefore] also enlivens the inanimate body.  [The physical life] is called “Chayei Bassar-the life of the flesh” etc. 

כי גלוי רצון זה בא בדבר נבדל שהוא ענין זה של חסד או דין

[Similarly,] the revelation of desire comes into a separate thing, which is this [above mentioned] matter of [either] kindness or judgment.[24] 

אבל מקור המוליד רצון זה הוא בא מכח עצם המדה לבד

However, the source[25] that gives rise to this desire comes from the power of the essential quality alone.[26] 

ומובן ממילא בהיות שיש כמה אופני דברים שיוליד רצון מיוחד לכ''א ממקור א' שהוא תלוי בעצם המדה תמיד כו'

[We] automatically understand [from this] that since there are many different types of things, a specific desire will be born for each of them from a single source, which at all times is dependant upon the essential quality. 

וגם שכל המטה תמיד כלפי רצון וחסד, היינו רק מצד עצם מדת החסד שמוליד תמיד רצון ושכל לחסד דוקא

Similarly, [when one’s] intellect constantly leans towards a desire [for] kindness, this is only because of [his] essential quality of kindness, which constantly gives rise, specifically, to a desire and intellect for kindness. 

ויש כמה ענינים נבדלים ולכ''א מוליד רצון ושכל בפ''ע כו' וד''ל:

Because there are many different separate things [through which this kindness may be expressed, therefore,] an individual desire and intellect is born [from the same essential source] for each one [in and of] itself.  This will suffice for those of understanding.[27]

ונמצא שהרצון לרצון של חסד בכלל יוכל להוליד כמה רצונות של חסד בפרט בכמה ענינים שונים באופנים שונים מאד

We [therefore] find that the general “desire for the desire” for kindness can bring forth many different particular desires for kindness, in many very different matters and ways. 

והכל ממקור אחד שהוא רצון הנעלם הנק' עצם הרצון של חסד, מצד עצמיות המדה ההיולית 

[Nonetheless,] they all are from one source, this being the concealed desire, which is called, “The essential desire for kindness”, [which comes about] because of the essential Heyulie quality [of kindness in the essence of the soul].

רק שבא בדרך פרט להיות רצון לרצון זה בדבר פרט זה כו' וד''ל.

However, [this essential Heyulie quality] comes [to be expressed] in a specific way, to be this [specific] “desire for the desire” for this specific thing.  This will suffice for those of understanding.

ומובן עכ''פ שיש הפרש גדול בין גלוי הרצון לחסד שאינו רק בחי' גלוי ההעלם של עצם הרצון, המוליד רצון זה

However, it is nevertheless understood that there is a great difference between [the concealed desire of Adam Kadmon and] the revelation of the desire for kindness [of Atzilut] which is merely the aspect of a “revelation of the concealment” of the essential desire, which arouses this [specific] desire. 

שהוא בא מכח עצם המדה, שהוא אינו בחי' נבדל כו' וד''ל.

[In contrast, the concealed desire of Adam Kadmon] comes from the power of the essential quality [of the Self], and is not an aspect of a “separate thing”.[28]  This will suffice for those of understanding.

ועד''מ זה יובן ענין קורא הדורות מראש דא''ק כו'

Now, the matter of “He calls out the generations from the head of Adam Kadmon etc” may be understood according to the above analogies. 

כמשל הקורא דבר שיצא מהעלמו לגלוי לחוץ

This is analogous to one who calls out to something to come out from its concealment to be revealed outside. 

כך כל עיקר בחי' ע''ס דאצי' הוא שיצאו מהעלמם לגלוי בלבד

Likewise, the main matter of the aspect of the ten sefirot of [the world of] Atzilut-Emanation, is only that they come out from being concealed and become revealed.[29]

וע''כ נקראו בשם אורות או ספי', כמו זיו ואור

This is why they are called by the terms, “Lights-Orot” or “Emanations-Sefirot”, [in that they are] similar to a ray and a light.[30]  

וכמו כל בחי' גלוי ההעלם שאינו רק בבחי' אור, וכבחי' מראה וגוון, וכמו תנועת החי כו' 

This is similar to any aspect of the “revelation of the concealed” in that it is only an aspect of light, or only like the aspect of an indication [of the Essence], [such as the] color [of an apple].  [In other words,] it is like the movement of an animal [which is merely an indication that in essence, it is alive] etc. 

והיינו כמו ויאצל מן הרוח, שאין זה רוחו של משה

Moreover, this is the meaning [of the word Atzilut-Emanation,] as in [the verse][31], “And He emanated from the spirit”, which was not the [actual] spirit of Moshe [itself].[32]  

רק בחי' גלוי אורו וזיוו לבד הוא שנאצל והופרש, כגלוי שלהבת מן הגחלת וכה''ג כו

Rather, it was only an aspect of a revelation of his light and ray, which spread forth and emanated, similar to a flame [which emanates] from a coal[33], and the like.

וכ''ז יובן ע''פ משל הנ''ל מענין גלוי הרצון בדבר נבדל

All this may be understood according to the aforementioned analogy regarding the matter of [how] the desire becomes revealed in a separate thing.

שיוצא מהעלם עצם הרצון שמצד עצמיות כנ''ל

That is, it emerges from the concealment of the essential desire, according to [his] essence, as mentioned previously. 

כך בחי' כתרים דע''ס דאצי' הן רק בחי' גלוי רצון לגבי העלם עצם הרצון שנק' רצון לרצון, שהוא בבחי' א''ק כנ''ל

Likewise, the aspect of the Ketarim[34] (Crowns) of [the world of] Atzilut-Emanation, is only the aspect of the revelation of the desire, in comparison to the concealed essential desire [itself], which is called “the desire for the desire”, this being the aspect of Adam Kadmon, as previously explained. 

וכמו מבחי' העלם הרצון דחסד דא''ק נמשך גלוי רצון לחסד דאצי' שנק' כתר דחסד כו'

For example, the revealed desire for kindness of Atzilut which is called Keter of Chessed, is drawn from the aspect of the concealed desire for kindness of Adam Kadmon.[35] 

וכן מבחי' העלם רצון דחכמה כו'

Likewise, [the revealed desire for wisdom (Chochmah) of Atzilut is drawn] from the aspect of the concealed desire of Chochmah [of Adam Kadmon].[36]

אך כמו שמובן ממשל הנ''ל שזהו הנק' התהוות רצון לרצון הרי הוא בא בבחי' הכלל להוליד כמה מיני רצון וכמה ענינים אופנים שונים כו', כך מבחי' רצון לרצון לחסד בא''ק נולד כמה מיני גלוי רצון של חסד באצי'

However, just as it is understood from the aforementioned analogy that the existence of what is called “the desire for the desire” comes as an aspect of a “general [desire]”, which “gives birth” to many different [particular] desires and many different matters and ways, likewise, many different types of revealed desires for kindness of [the world of] Atzilut are “born” from the aspect of the “desire for the desire of kindness” of Adam Kadmon.

והענין הוא דמבחי' המל' של מדה דא''ק נעשה בחי' כתר דמדה דאצי'

The [explanation of the] matter is that from the aspect of the Malchut[37] of a [particular] quality of Adam Kadmon, comes about the aspect of the Keter of that quality of Atzilut. 

ובכללות הע''ס הרי רק מבחי' מל' דא''ק נעשה כתר דאצי'

However, [when speaking] of the ten sefirot generally, it is only from the [general] aspect of Malchut of Adam Kadmon that the [general] Keter of [the world of] Atzilut is made. 

והוא רק מבחי' אותיות וגלוי עצם העלם הרצון, נעשה אור העצם של גלוי רצון כו'

This is to say that it is only from the “letters” and revelation of the concealed essential desire that the essential light of the revealed desire is made.[38] 

(שהוא כמו שמבואר באות הי''ח דרק מבחי' סוף מעשה דעצם הרצון נעשה רצון לרצון שהוא ע''ס דא''ק)

(This bears a similarity to what was explained in chapter eighteen, that the “desire for the desire”, i.e. the sefirot of Adam Kadmon, is only made from the aspect of the “end action” of the “Essential [Primal] Desire”-[Ratzon HaKadoom].)

(ע''ד דוגמא, מגלוי רצון שבדבור המשפיע נעשה עצם הרצון למקבל

(By way of analogy, [this is like] the revelation of the desire in the speech[39] of the influencer, which becomes the essential desire of the recipient.

כמו שמאותיות גלוי השכל שבדבור שבמשפיע נעשה עצם אור השכל במקבל

Similarly, it is like how the letters that reveal the intellect in the speech of the influencer, become the essential intellectual light of the recipient. 

וכך רק מאותיות וגלוי חסד שבדבור דמשפיע נעשה אור הרצון לחסד למקבל

Likewise, the light of the desire for kindness in the recipient, only comes about from the letters and revelation of kindness in the speech of the influencer. 

כידוע בכל עו''ע, שמבחי' האחרונה שבעילה נעשה ראש ושרש לעלול

As is known regarding every [type of] cause and effect, that the root and beginning of the effect is made from the last level of the cause. 

וכך מבחי' מל' דא''ק בכלל נעשה בחי' כתר דע''י כו'

Similarly, Keter of Atik Yomin[40] [of Atzilut] is made from the aspect of Malchut of Adam Kadmon. 

דהיינו מבחי' גלוי רצון לרצון שבדבור בלבד, נעשה בחי' מקור כל גלוי רצון שמצד התענוג שנק' כתר דע''י כו' וכמשי''ת)

In other words, the source of revelation of the desire which results from pleasure, which is called Atik Yomin, as will be explained, is made only from the revelation of the “desire for the desire” in “speech”.)

והיינו כללות ענין הע''ס דאצי' שיצאו מהעלם ע''ס דא''ק, כמ''ש קורא הדורות מראש כו':

This is the general [explanation] of the matter of the ten sefirot of [the world of] Atzilut, which came out of the concealment of the ten sefirot of Adam Kadmon, as stated, “He calls out the generations from the head” [of Adam Kadmon] etc.

End of Chapter Nineteen


[1] In other words, the source of the sefirot of the world of Atzilut – Emanation is from the end of the “desire for the desire” of Adam Kadmon.  As is known, the sefirah of Malchut – Kingdom is the last sefirah, and corresponds to the faculty of speech or “revelation”.  This will be explained later in great detail.
[2] See Etz Chaim, (Shaar Seder Atzilut) Shaar 3, Chapter 1.
[3] “Atik Yomin – The Ancient of Days” is the inner aspect of Keter of the world of Atzilut and refers to the aspect of “pleasure”, while “Arich Anpin – The Long Face” is the external aspect of Keter, and refers to the aspect of “desire”.  This will all be explained in great detail in chapters 23 & 24.
[4] In Hebrew this is called “Esser Sefirot HaGnoozot B’He’elem – The Ten Hidden Sefirot which are concealed”.  Now, it must be pointed out that this does not refer to the ten concealed sefirot which were mentioned earlier (in chapter 11).  Those hidden sefirot are called the “Esser Sefirot HaGnoozot B’He’elem Atzmooto – The Ten Hidden Sefirot which are concealed in the hidden-ness of His Essence”, and refer to the sefirot as they are in the Essence of the Infinite Light.  This was explained in chapters 10 and 11.  The “Ten Hidden Sefirot” mentioned here do not refer to that, but instead refer to the sefirot as they are in Adam Kadmon.  The world of Atzilut – Emanation, is called “the revelation of the concealed” sefirot of Adam Kadmon.  In other words, in relation to the world of Atzilut, the sefirot of Adam Kadmon are considered essential and concealed.  This will now be explained further.
[5] Isaiah 41:4
[6] The Hebrew word for “beginning” is “Rosh – ראש”, which also means “head”.
[7] The meaning of this verse will be explained later in the chapter and will become clearly understood.  In general though, the difference between Adam Kadmon and the world of Atzilut is the difference between concealment and revelation.  Therefore, the general meaning of this verse is that G-d “calls out” the generations from their concealment in Adam Kadmon into revelation in the world of Atzilut – Emanation.
[8] See Sefer Yetzirah, Chapter 1, Mishnah 7.
[9] In other words, when one blows on a lit coal, its flame radiates and it becomes revealed that the coal is on fire.
[10] By understanding how the powers of the soul come out of their concealment into revelation, we will understand how the sefirot of the world of Atzilut – Emanation come into revelation from their concealment in Adam Kadmon.
[11] i.e. the revelation of the concealed.
[12] This type of influence is what is called “Shefa – Influence” and was explained previously, in chapter 9, footnote 10.  (Here is the footnote from chapter 9: In order to understand this paragraph, we must first understand the difference between a “light and ray” and an “influence” of cause and effect.  An example of an influence of light is when a person expresses an intellectual thought into speech.  Here, there is no change in his intellect at all, and it remains completely whole, as it was before he spoke.  His intellect did not diminish whatsoever.  Likewise, his speech itself did not diminish, in that he does not run out of words.  Furthermore, the recipient of this “light” did not receive the actual light of the intellect itself, but only its radiance in the speech.  The intellect remains where it was the entire time, in the mind of the influencer.  This is an example of a “light and ray”, which is only a revelation of the essential power, but is not the essential power itself.  In contrast, an example of “influence” of cause and effect is like when one lifts a heavy object.  Here, his strength will diminish slowly, and he will not be able to hold it constantly.  There is a diminishment from when he picked it up to afterwards, and therefore a change.  Furthermore, there is a cause and effect here, and therefore when there is a difference in the effect it is due to the difference in the cause etc.)  Similarly, the concealed desire of Adam Kadmon, i.e. the “self-perception” itself does not come forth.  (Rather, it is only a revelation and “radiance” of this “self-perception” which becomes revealed in the particular desires of the world of Atzilut.)
[13] See previous footnote. 
[14] That is to say, the light is only a revelation of the luminary, but is not the luminary itself.
[15] The fact that the body is alive is only a revelation and indication that the soul is in essence alive.  However, the soul as it is vested in the body is not the essence of the soul at all, which is a complete singularity called the Yechidah – Singular.  Rather, it is only a light and ray of the soul, which reveals and is an indication of the essence of the soul, that it is essentially alive.
[16] The flash of insight from the power of conceptualization is not a revelation of the intellect and power of conceptualization itself.  Rather it is only a ray of “light” indicating and “shedding light” on the soul’s essential power to conceptualize concepts.
[17] The movement of the animal is an indication that it is essentially alive.  The reason this analogy and the following analogies are better than the previous analogies is because they bring out the point that the revelation of the essence takes place within something totally separate from the essence itself.  For example, the movement of the animal really has nothing to do with the essential life of the animal but is only an indication and revelation of the fact that the animal is alive.  (Likewise, the revelation of the essential desire is in something separate and “outside” of the essence.  This is to say that the essential desire and even the “desire for the desire”, is still a desire which is entirely for the self, while the revealed particular desires are for something separate and “outside” of the self, and are only an indication and revelation of the essential desire for the self.)
[18] In other words, when one conveys an intellectual concept in his speech, this is not his intellect at all, but is only a revelation that he possesses intellect.  His intellect itself was not revealed whatsoever.  Likewise, when one thinks a concept, it is only a revelation of his essential power to conceptualize concepts, but is not a revelation of this essential power itself.  Rather, it is only its radiance and light, as it is revealed in his thoughts.  That is, these thoughts are only an indication of his essential power of conceptualization, but not the power of conceptualization itself. Moreover, the letters of thought and the letters of speech are incidental to the concept and are not essential to it.  That is to say, one person may explain a certain concept using certain words, while another person will explain the very same concept, and even convey the very same explanation, using entirely different words.
[19] Here, the Rebbe is not negating the analogy of Sefer Yetzirah, but is only clarifying it.  In other words, at first glance the analogy may be misunderstood, and one may come to think that the revelation of the ten sefirot of Atzilut from the concealment of Adam Kadmon is in the way of a “Shefa-Influence” (which was explained in footnote 11 and chapter 9).  When the analogy is explained, its proper intent is understood, as will be seen later in this chapter.
[20] This is to say that the color is incidental to the apple and is not essential to it, nor does it affect the flavor.  Nonetheless, the color of the apple is an indication and revelation of its sweetness and ripeness.
[21] In other words, when a person constantly does acts of kindness etc, this is an indication that in essence he is kind. That is, his revealed desires indicate his essential characteristics and qualities.  Likewise, when a person constantly does acts of cruelty, this is an indication that in essence he is cruel.
[22] This refers to the “desire for the desire”, the self-perception, which comes from the essential qualities.
[23] This is because even the self-perception is still entirely for the self.  This is to say that it is not yet focused out of the self, to be expressed in something external.  Therefore, it too is considered to be one with the essential desire from which it comes.  This is in contrast to the revealed desires, which are the desires for something “outside” the self.  (For example, there is the (essential) primal desire (Ratzon HaKadoom), which is the desire for his pleasure.  Then there is the “desire for the desire”/the self-perception of Adam Kadmon, which is like the desire and thought of himself sitting.  Then there is the revealed desire of Atzilut, which is like the desire for the chair.  The differences between these three levels, is self evident.)
[24] Just as in the above analogies, the revelation is merely an indication of the essence and is actually something “separate” from the essence itself, so too, the revealed desire is not the essential or concealed desire itself, but rather, it actually is invested within something “separate” from the essential desire.  Nonetheless, it is a “revelation” and indication of the essential desire etc.
[25] This refers to the “desire for the desire”/self-perception of Adam Kadmon.
[26] This is to say that although in comparison to the essential primal desire (Ratzon HaKadoom), the “desire for the desire” (Adam Kadmon) is considered to be like a new creation.  Nonetheless, in truth, it is still entirely focused on the self (i.e. self-perception) and is not yet a desire for something external to the self.
[27] Because there are many different external matters through which the “desire for the desire”/self-perception may be expressed, a specific desire will be born for each of these specific matters.  Nonetheless, all the revealed desires come from one source, which is the “desire for the desire”/self-perception.  An example of this is someone who is essentially kind.  His essential kindness can be expressed in any number of different ways.  He may give food to a poor person, he may give him money, or he may speak kind words to him etc.  All of these different desires and external acts of kindness, come from the same source, which is his “desire for the desire”/self-perception of kindness, which, in turn, is bound up with his essential quality of being kind.
[28] This is to say that in Adam Kadmon the desire is firstly for the self, and it is secondly a holistic desire of the whole, from which the external particulars have not yet been revealed.  In contrast, Atzilut is the revelation of the external particulars of that whole.  The analogy of the difference between the two was given in footnote 22 of this chapter.  (Moreover, the “desire for the desire”/self-perception of Adam Kadmon is created by the Essence of G-d, exactly according to what He estimated would be necessary within His Essence, and is the general desire for all of Creation, as a whole.)
[29] In other words, in Adam Kadmon the particular desires are concealed in the general desire for the whole of Creation.  In Atzilut the particulars desires themselves come into revelation.
[30] That is, it is not the “general” whole desire of Adam Kadmon itself which comes out into revelation, but rather, it is only a “revelation” and indication of the concealed desire of Adam Kadmon, which becomes revealed in Atzilut.  (See also footnote 11 of this chapter.)
[31] Beha’alotcha 11:25.
[32] This is referring to when G-d emanated a spirit of prophecy upon the seventy elders, from Moshe’s spirit of prophecy.  They did not receive Moshe’s own spirit of prophecy but only an “emanation” thereof.  Moreover, this is attested to by the fact that Moshe’s spirit of prophecy was not diminished in any way whatsoever as a result of this revelation and emanation.  This is because the emanation of his spirit of prophecy was only in the way of a “light and ray”, which was explained previously.  Likewise, the revelation of Atzilut from the concealment of Adam Kadmon is only in the way of a “light and ray”, and it is for this reason that the world of Atzilut-Emanation is called by this name.
[33] When one lights something else from the flame of the coal, the flame of the coal is in no way diminished.
[34] This is plural for the sefirah of Keter – Crown, and as previously mentioned, the sefirah of Keter corresponds to the faculty of desire.
[35] The desire to do a particular act of kindness is drawn into revelation from the hidden desire to be kind.
[36] The desire to study a particular wisdom is drawn into revelation from the concealed desire to be wise.
[37] The sefirah of Malchut (Kingdom) will be explained in great detail later in the book.  However, in general, it represents the “letters” of revelation of any particular sefirah or world (and is therefore generally compared to speech).  For example, Malchut of Chessed of Adam Kadmon represents the tangible “letters” of the desire to be kind as it is in the self perception.  It is the letters of the “desire to be kind”, which becomes the inner light of Keter of Chessed of Atzilut, which is the desire to do a particular kind act.
[38] When speaking in general terms, the Keter of the lower world comes from the Malchut of the upper world.  Therefore, it is not incorrect to say that Malchut of Adam Kadmon becomes Keter of the world of Atzilut. However, more particularly speaking, the general sefirah of Malchut of any world is made up from the Malchut of each particular sefirah of that world.  For example, Malchut of Chessed of Adam Kadmon becomes Chessed of Malchut of Adam Kadmon.  Likewise, Malchut of Chochmah of Adam Kadmon becomes Chochmah of Malchut of Adam Kadmon.   Then, the particular sefirot of Malchut (which are all the particular Malchut’s of the sefirot of that world) become the Keter of the lower world.  So for example, from the Chochmah of Malchut of Adam Kadmon is drawn the Keter of Chochmah of Atzilut.  Likewise, from the Chessed of Malchut of Adam Kadmon is drawn the Keter of Chessed of Atzilut.  Therefore, when speaking particularly, it is from the Malchut of a quality of Adam Kadmon which becomes the Keter of that attribute of Atzilut.  (In simpler terms, particularly speaking, it is from the desire to be kind of the “self-perception” that there comes the desire to do a particular kind act etc.)  The sefirah of Malchut will be explained later in the book.
[39] As mentioned previously, the sefirah of Malchut is compared to the revelation of speech.
[40] As was mentioned previously and as will soon be explained, Atik Yomin is the inner aspect of Keter of the world of Atzilut-Emanation (and corresponds to the pleasure of the desire).