• 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 21

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 Twenty One

 

 

ובזה יובן כללות ענין ההתכללות דג' קוין דנאצלים, חח''ן מימין ובג''ה משמאל ודת''י באמצע כו'

With all of the above [in mind], the general matter of the inter-inclusions of the three emanated lines may be understood.  [The sefirot of] Chochmah, Chessed and Netzach are to the right, Binah, Gevurah and Hod are to the left, and Da’at, Tiferet and Yesod are in the middle.[1] 

כמ''ש בפרד''ס דפנימית הכתר הנק' כתר שבכתר, לא נחלק לג' קוין 

[Now,] it is stated in Pardes[2] that the inner aspect of Keter, which is called Keter of Keter, is not divided into three lines. 

בחי' חיצוניות שבו, ממנו מתחלק לג' קוין

[It is only from] the external aspect of [Keter] that the three lines separate. 

והוא מבחי' חכמה שבכתר כו', וכידוע בכונות דהגדול הגבור והנורא כו'.

[In other words, it is] from the aspect of Chochmah of Keter [that a distinction of three lines begins], as is known regarding the [Kabbalistic] intentions of [the words] “The Great, The Mighty and The Awesome”[3] etc.

וביאור הדברים, הנה בחי' התכללות הקוין ימין ושמאל הוא ע''י קו האמצעי דוקא

The explanation of these matters is that the aspect of the inter-inclusions of the right and left lines [one with the other] is specifically by means of the middle line. 

והענין הוא דקו הימין חח''ן, הרי החסד ענף החכמה ומובדל הימנה

The [explanation of the] matter is that in the right line of ChaCha”N,[4] Chessed – Kindness is an offshoot of Chochmah – Insight, but is [nonetheless] separate from it.[5] 

והוא מה שנסתעף החסד מצד השכל והטעם שמטה כלפי חסד בדבר מורכב כנ''ל

This may be [understood by] the fact that Chessed – Kindness, is an offshoot of [Chochmah, which is the] intellect and reasoning which leans to kindness toward something separate[6], as mentioned previously. 

וכן הנצח ענף החסד, מובדל הימנו. דהיינו מצד החסד יחויב בחי' הניצוח להביא החסד למעשה בפו''מ כו'  

Similarly, Netzach – Conquest is an offshoot of Chessed, but is [nonetheless] separate from it.  This is to say that the quality of kindness necessitates the aspect of triumph, in order to bring the kindness to actualization etc.[7]

וקו השמאל היפוכו, כמו שכל המטה כלפי דין שנסתעף הימנו מדה''ד כו'

[On the other hand] the left line [of BoGa”H[8]] is the opposite [of the above].  For example, the [emotional] quality of judgment branches out from an intellect which leans towards judgment. 

כך בינה גבורה כו' כמ''ש אני בינה, לי גבורה כו'

In this manner Binah [gives rise to] Gevurah, as stated,[9] “I am Binah, Gevurah is mine”.[10] 

דהחכמה נוטה לחסדים ובינה מינה דינין כו'

[For, as is known,] Chochmah leans towards kindness, while judgments are aroused from Binah.[11] 

(וכמ''ש בע''ח דאבא מקור החסדים ואימא מקור כל הגבורות כו' וכידוע)

(This accords with the statement in Etz Chaim that Abba (Father) is the source of the kindnesses and Imma (Mother) is the source of the judgments, as is known.[12])

ובחי' ההתכללות דב' קוין הללו שיבואו להתחבר במקום א', הוא ע''י קו האמצעי דת''י כו' 

Now, the aspect of the inter-inclusion of these two [opposite] lines, so that they come to be connected [and synthesized] as one, is by means of the middle line of DaTi”Y.[13] 

כמו הדעת שהוא בחי' ממוצע להטות משכל של חסד לשכל של דין, ונק' דעת נוטה

For example, Da’at[14] is the aspect of the median [conduct] which tips [the mind] from intellectual kindness to intellectual sternness, and is [therefore] called “The Leaning Da’at”.[15] 

(וכמו כי יצר לב כו' שנעשה שכל וטעם לזכות, אשר תחלה היה זה השכל עצמו נוטה כלפי חוב, כמ''ש וירא כי רבה רעת כו' וכה''ג וכמ''ש במ''א)

(For example, [the verse,[16] “I will not continue to curse the earth because of mankind,] because the inclination of man’s heart is evil from his youth, [I will, therefore, not continue to punish any living thing, as I had done etc”] becomes an intellectual reasoning for merit, though at first, this very same intellectual [reasoning] leaned toward judgment, as stated,[17] “And G-d saw that the wickedness of man was great [in the earth, and that all the impulse of the thoughts of his heart was only evil continually.  And G-d repented that he had made man on earth] etc.”[18]  There are [many] other cases similar to this, as is explained elsewhere.) 

ונמצא בדעת יחובר ב' שכליים הפכיים דחו''ג להיות נוטה לחסד באופן  זה ולדין באופן זה וכה''ג, גם במקום א' 

We find that [specifically] in Da’at the two conceptual opposites of Chessed (Kindness) and Gevurah (Judgment) become connected.  That is, it may lean toward kindness in one manner and toward judgment in another manner, and the like, even in [regard to] the same case. 

וכך מדת הת''ת מכריע בין חו''ג

Similarly, the attribute of Tiferet mediates between [the heartfelt emotion of] Chessed and [the heartfelt emotion of] Gevurah.[19]

שהוא כמו הרחמים, שאינו אלא אחר מדה''ד, שעכ''ז רחמנות פוטרו, והיא מדת יעקב כידוע 

An example of this is the [quality of] mercy, which can only take place subsequent to the quality of judgment.  [This is to say that] although [he is found guilty], mercy releases him.[20]  This is the quality of Yaakov, as is known.[21]

וכן בחי' יסוד ממוצע לכלול ב' הפכים דנו''ה

Likewise, the aspect of Yesod is a mediator which inter-includes the two opposites [gut emotions] of Netzach and Hod. 

שהוא ענין כליות יועצות הן ולאו קודם השפעת המשפיע כשצריך להשפיע עצם המדות חו''ג

This is the matter of, “The kidneys which council” [either] yes or no”[22], before the [actual] influence of the influencer [is expressed].  [This takes place] whenever it is necessary to express the essential [heartfelt emotional] qualities of Chessed and Gevurah. 

וכמו כל שיקול הדעת בא בהכרעה

For example, in every deliberation of Da’at, [the final decision] comes about through the tipping of the [intellectual] balance. 

ואחר הכרעה ישקול במאזני צדק שהן נצח והוד, איך להביא השפע למקבל כו'

Then, after the verdict [has been reached], it is weighed upon “The Righteous Scales”, which are Netzach and Hod, [to determine exactly] how to bring the influence out to the recipient.[23]

והיינו כללות ענין קו האמצעי דת''י, שמחבר לב' קוין דימין ושמאל

This, then, is the general matter of the middle line of DaTi”Y,[24] which connects the two lines [to its] right and [to its] left. 

ופרטי התכללותן נק' י''ב גבולי אלכסון כידוע, וקו האמצעי נק' בריח התיכון שמבריח מן הקצה כו'

[Now,] as is known, the particulars of how [the sefirot] are inter-included are called[25] “The Twelve Diagonal Lines – Yood Beit G’voolei Alachson”[26], whereas the middle line is called[27] “The Inner Beam”, for it runs through from one end [to the other].[28] 

דהיינו שעולה עד בחי' פנימית הכתר, שלמעלה מהתחלקות הקוין 

In other words, it reaches up to the internal aspect of Keter, which itself is higher than the division into lines.[29] 

ע''כ יש בכחו לחבר ולכלול ב' הקוין כו'.

It is for this reason that [the middle line] possesses the power to unify and synthesize the two [opposite] lines [to its right and left].[30]

וביאור ענין פנימית הכתר דנאצלים שנק' כתר שבכתר (והוא בחי' כתר דע''י וא''א כו')

Now [for] the explanation of the matter of the inner Keter of the Emanated (Atzilut), which is called Keter of Keter, (and is the aspect of Keter of Atik Yomin and Arich Anpin etc[31]). 

היינו בחי' הרצון והתענוג הבא בגלוי שנק' אור הכתר שגם הוא כלול מי''ס

This is the aspect of the desire and pleasure which come in a revealed fashion.[32]  It is called “The Light of Keter”,[33] and likewise, includes ten sefirot within it. 

ובחי' חכמה שבכתר זהו הטעם לרצון ונק' טעם כמוס לרצון

[However] the aspect of Chochmah of Keter is the reasoning for the desire, and is called “The Hidden Reason of the Desire”[34]. 

וכן יש בו חסד ונצח  

Similarly, [Keter] contains a Chessed and a Netzach etc, until the aspect of Malchut of Keter.[35] [36] 

והכל בבחי' הרצון שהוא בלתי מוגבל, גם שבא בגלוי מעצם העלם הרצון כנ''ל 

All this is within the aspect of desire, which is [still] unlimited,[37] even though it becomes revealed from the “Hidden Essential Desire” [of Adam Kadmon], as previously explained. 

וע''כ המדות שברצון ותענוג נק' ימי קדם לגבי מדות שבחו''ב שבאים בהגבלה כפי הגבלת השכל הגלוי בלבד כמשי''ת, עד בחי' מל' שבכתר

It is for this reason that the emotional [sefirot] of the desire and pleasure (i.e. Keter itself) are called “the days of old”[38] in comparison to the emotional [sefirot] of [the levels of] Chochmah (Insight) and Binah (Comprehension) [themselves], which come about in a limited fashion, [that is], only according to the limitations of revealed intellect, as will be explained.

ומבחי' חיצוניות דכתר נחלק לג' קוין

It is [only] from the external aspect of Keter that there comes about a division into three lines. 

מפני שבטעם הכמוס לרצון נק' התחלקות הרצון לחו''ג וממוצע כו'

This is because in the “Hidden Reason for the Desire”, the desire is [already] regarded as being divided into Chessed, Gevurah and the intermediary [quality of Tiferet].[39] 

אבל בכתר שבכתר שלמעלה מטעם כמוס לרצון עדיין, רק רצון פשוט ועצמי בלא טעם כלל

However, in Keter of Keter, which is beyond the “Hidden Reason for the Desire”, it is still only a simple essential desire, altogether beyond[40] reason. 

כי אין טעם לרצון כלל, גם לא טעם כמוס

This is because a desire is altogether beyond reason, even a hidden reason.[41] 

כענין  שתוק כך עלה במח' כו', וכמ''ש במ''א

This is similar to the matter of,[42] “Be silent!  Thus it arose in thought etc”, as is explained elsewhere.[43]  

ע''כ הוא למעלה מהתחלקות ימין ושמאל כו', הגם שבא בגלוי מבחי' האחרונה שבהעלם הרצון דבחי' א''ק (כנ''ל בסוף אות י''ט)

Therefore, although [this level of Keter of Keter] comes into revelation from the lowest aspect of the concealed desire of the aspect of Adam Kadmon, (as explained at the end of chapter 19), it is [nonetheless] above divisions of right and left.[44] 

ועז''א והבדילה הפרוכת בין הקדש כו'

About this it states,[45] “And the curtain shall be for you as a separation between the holy and the holy of holies”. 

בחי' פרסא שבין כתר דכתר לחכמה כו'

[This refers to] the aspect of the space (Parsa) seperating Keter of Keter from Chochmah [of Keter].[46] 

והוא בחי' קרומא דאוירא כמ''ש במ''א באריכות

This is the aspect of the Krooma D’Aveera[47] (“Airy Membrane”), as explained elsewhere at length. 

וע''כ או' יהי רצון מלפניך, מלפני הפרסא כו'

For this reason we say [in our prayers[48]], “May it be desirable before you”, [that is,] before the Parsa – Space. 

לשנות מרצון של דין לרצון של חסד וכה''ג כו' וד''ל:

[Since it is above division, it can therefore] change from a desire of judgment to a desire of kindness, and the like.[49]  This will suffice for those of understanding.

End of Chapter Twenty One



[1] These three lines are known in Kabbalah and Chassidut by their abbreviations.  Chochmah, Chessed and Netzach are called ChaCha”N.  Binah, Gevurah and Hod are called BoGa”H.  Da’at, Tiferet and Yesod are known as DaTi”Y.  (It is this configuration of the sefirot into three lines, right, left and middle, which is usually depicted as “The Tree of Life”.  This configuration of the three lines of the sefirot as they are inter-included, is generally called the ten sefirot of Yosher.)
[2] See Pardes Rimonim of Rabbi Moshe Cordovero, Shaar HaTzinorot.
[3] See the beginning of Amidah prayer.  As mentioned previously, “The Great – HaGadol” represents Chessed (Kindness) to the right, “The Mighty – HaGibor” represents Gevurah (Might/Judgment) to the left, and “The Awesome” represents the median conduct, the middle line which synthesizes the right and the left, which is Tiferet (Beauty/Mercy).
[4] This is an acronym for Chochmah, Chessed and Netzach.  See footnote 1.
[5] This is to say that although Chessed – Kindness is an offshoot of the holistic perception of Chochmah – Insight, nonetheless, Chessed, which is the emotion of Kindness, is an entirely different matter than Chochmah.
[6] The literal translation of “something separate” is “a composite”.  This is in contrast to the simple essential desire mentioned in the previous chapter.  In that case, it is not the “separate” object which forms the emotions and desire towards it, but rather, the simple essential desire forms the emotions and desire towards it.  However, here, this is a composite desire, that is, his emotions are born out of his connection to the separate object itself, rather than from his essential desire. In other words, he is objective rather than subjective.  Now, because Chochmah, which is the intuitive flash of insight, views things in a holistic fashion, it will therefore tend to lean toward kindness. For instance, in judging someone in a court case, if we look at the whole person, such as his upbringing, social status and environment etc., rather than only scrutinizing the details of the crime, in the majority of cases, we will tend to view him more kindly and favorably. From this we see that Chessed is an offshoot of the holistic perception of Chochmah.  Nonetheless, as mentioned above, Chessed is an entirely different matter than Chochmah.
[7] Chessed (Kindness) is the quality of expansive and abundant spreading forth of influence.  Since Netzach is the quality of Conquest, which is the matter of spreading forth by expanding the borders of his influence, we see that it is an offshoot of Chessed.  But, on the other hand, it is an altogether separate matter from Chessed, just as Chessed is an altogether separate matter from Chochmah, though it is an offshoot from it, for Netzach is not a form of Chessed at all.  Nonetheless, when there is a desire to do a Chessed, all obstacles to its fulfillment must be overcome for it to come to its fruition. This is a function of Netzach, which is the quality of perseverance, and the overcoming of obstacles.
[8] This is an acronym of Binah, Gevurah and Hod.  See footnote 1.
[9] Proverbs 8:14
[10] It is specifically from Binah that the heartfelt quality of being judgmental branches out.  This is because Binah constitutes a close scrutiny and analyses into the finest details of a subject (as discussed in chapter 1). Therefore, it is specifically in Binah, that faults will begin to be noticed, eventually bringing about a judgment to withhold influence (Gevurah).  (However, although Gevurah is an offshoot of Binah, it is nonetheless an entirely separate matter from it.)
[11] Zohar VaYikra 10b, 11a
[12] Chochmah is called “Father”, for it is Chochmah which provides the seminal “drop”, the flash of intuition, which is then developed by Binah – “Mother”, into a fully comprehended and developed concept, which then affects and gives “birth” to the arousal of emotions.
[13] This is an acronym of Da’at, Tiferet and Yesod, as stated in footnote 1.
[14] As mentioned in chapter one, the faculty of Da’at is the intellectual interest, feeling and connection to the subject matter.
[15] That is, the thoughts towards any given matter are according to the intellectual connection and feeling towards it.  Moreover, it is the faculty of Da’at which makes the actual intellectual “decision” towards anything.
[16] Genesis 8:21
[17] Genesis 6:5,6
[18] These verses were said by G-d, both as the reason for bringing about the flood which took place during the time of Noah and also the reason for pledging never to destroy the world with a flood again.  However, the very same reason is given for both.  This difference in decision, even in the same matter, comes about because of the quality of Da’at, which is the intellectual connection and feeling towards anything. It acts as an intellectual “scale”, so to speak, and can lean either to the right or to the left, for it includes both.
[19] See Pardes Rimonim of Rabbi Moshe Cordovero, (Shaar HaMachri’in) Shaar 9; Chapter 3.
[20] Mercy is a composite of both kindness and severity.  It acts as the “scale” for the heartfelt emotions.  This is because it is the emotional feeling and connection to something which mediates between either kindness or severity, thus producing a composite emotion.  The resulting composite emotion is neither entirely kindness nor is it entirely severity, but is, rather, a median conduct which is a synthesis of the two.
[21] See Zohar Lech Lecha 87b.  As will be explained later on, Avraham represents the attribute of Chessed (Kindness), Yitzchak represents the attribute of Gevurah (Might), and Yaakov represents the synthesis of the two, which is the quality of Tiferet (Beauty).
[22] The sefirot of Netzach and Hod are the gut emotions and correspond to the Kidneys.  Many times the sefirot are allegorically referred to by various organs in the human anatomy to which they correspond.  This will be explained later in great detail, in the explanation of the “vessels”.
[23] The concept of the three lower sefirot of Netzach (Conquest), Hod (Majesty) and Yesod (Foundation) is the matter of how the influence will be expressed to the recipient.  As mentioned above, Netzach (Conquest) is an offshoot of Chessed (Kindness), while Hod (Majesty) is an offshoot of Gevurah (Might).  The explanation of the difference between these two, and how they are synthesized and inter-included in the aspect of Yesod – Foundation, can be understood by the following example.  When a parent wants to influence his child in a way of Netzach, he explains to him why he should think or act in a certain way until he has “won him over” to his way of thinking or acting.  This is the aspect of Netzach (Conquest), where he brings out influence to “win over” the opposition etc.  In contrast, the word Hod also mean, “submission”, as in the word “Hoda’ah”.  Therefore, in the parent/child relationship, when the parent demands that the child should act or desist from acting in a certain way, not because he has “won him over” to his way of thinking, as with Netzach, but by force of authority alone, this is an influence of Hod. This is when he says to the child, “You must do it because I say so. I don’t owe you explanations.” In the case of a citizen of a country, this is the fact that a person must submit to the laws of the land, whether he agrees with them or not. When he is stopped for a traffic violation, for instance, he cannot argue the merits or demerits of the law with the police officer. He must submit, and if he does not, he will be arrested and restrained. This is to say that the quality of Gevurah necessitates the submission to authority of Hod in order to bring about the actualization of Gevurah.  Now, Yesod represents the “scales” of the gut emotions which determines how the actual issuance of influence from the influencer to the recipient should come out.  That is, should the influence be in a way of Netzach, should it be in a way of Hod, or should it be a synthesis of both.
[24] This is an acronym for Da’at, Tiferet, Yesod, as stated in footnote 1.
[25] See Sefer Yetzirah, Chapter 5, Mishna 1.
[26] In the configuration of the sefirot of Tikun there are three horizontal pipes, seven vertical pipes and twelve diagonal pipes. These pipes represent how the sefirot interconnect and influence each other. They correspond to the twenty-two letters of the Hebrew alphabet. The three horizontal lines correspond to the letters Aleph, Mem and Shin. These are called the three mothers and represent the connections between Chochmah and Binah, which are intellectual sefirot, the connection between Chesed and Gevurah which are heartfelt emotional sefirot, and the connections between Netzach and Hod which are gut emotional sefirot. The seven vertical pipes correspond to the seven letters of the Hebrew alphabet which may be pronounced either hard or soft. They represent how influence is drawn down through the three modes of conduct, Chessed, Din, Rachamim-Kindness, Judgment and Mercy. There are vertical two pipes on the right side which represent the mode of Kindness. The upper pipe connects Chochmah-Insight to Chessed-Kindness. The lower pipe connects Chessed-Kindness to Netzach-Victory. There are also two vertical pipes on the left side which represent the mode of Judgment. The upper pipe connects Binah-Comprehension to Gevurah-Sternness. The lower pipe connects Gevurah-Sternness to Hod-Authority. There are four pipes in the middle pipe which represent the mode of Mercy. The highest pipe connects Keter-Desire to Da’at-Interest. The next pipe connects Da’at-Interest to Tiferet-Mercy. The next pipe connects Tiferet-Mercy to Yesod-foundation. The lowest pipe connects Yesod-Foundation to Malchut-Kingship. The twelve diagonal pipes correspond to the twelve simple letters of the Hebrew alphabet and represent how the middle pipe connects the two opposing sides to its right and to its left. The diagonal lines, in a descending order, beginning with the uppermost ones are as follows. The first pipe connects Keter-Desire to Chochmah-Insight. The second pipe connects Keter-Desire to Binah-Comprehension. The third pipe connects Chochmah-Insight to Da’at-Interest. The fourth pipe connects Binah-Comprehension to Da’at-Interest. The fifth pipe connects Da’at-Interest to Chessed-Kindness. The sixth pipe connect Da’at-Interest to Gevurah-Sternness. The seventh pipe connects Chessed-Kindness to Tiferet-Mercy. The eighth pipe connects Gevurah-Sternness to Tiferet-Mercy. The ninth pipe connects Tiferet-Mercy to Netzach-Victory. The tenth pipe connects Tiferet-Mercy to Hod-Authority. The eleventh pipe connects Netzach-Victory to Yesod-Foundation. The twelfth pipe connects Hod-Authority to Yesod-Foundation. Theses twenty-two letters represent the twenty-two primary creative forces which are expressions of the ten sefirot (as will later be explained at lenghth).  All subsequent conducts and forces arise through combinations of these forces. All in all, there are two hundred and thirty one possible two letter combinations.  These are called "The two hundred, thirty-one Gates".) It must be pointed out that the above mentioned connections are applicable when contemplating the Seder Hishtalshelut (The process of the chaining down of the worlds) when taking all the particulars into account. Rabbi Moshe Cordovero, in his monumental book Pardes Rimmonim, Gives a different order of connections, according to a more general overview.  For a clearer understanding of all the above, see Appendix One to Chapter 21.
[27] See Zohar Terumah 175b.
[28] The “Inner Beam” is called the “Breeyach HaTichon”.  This refers to construction of the Tabernacle (Mishkan) which was a portable Temple used by the Jewish People during the forty year sojourn in the desert until the building of Mishkan Shiloh.  Its walls were constructed of cedar beams which stood side by side and were held together by a long beam, the “Breeyach HaTichon – Inner Beam” which ran within all the beams, connecting them together. Everything in the construction of the Tabernacle (and the Holy Temple in Jerusalem) corresponded to something in the chaining down of the worlds (Seder Hishtalshelut).  This inner beam corresponds to the middle line of Keter (Da’at), Tiferet, Yesod and Malchut which connects all the other sefirot together.
[29] The middle line of sefirot (Keter (or Da’at), Tiferet, Yesod and Malchut) is different than all of the other interconnected lines in that it goes from one end to the other without any diminishment whatsoever (as will be explained later at great length).  This middle line “runs through”, directly from the internal aspect of Keter, until the final end action of the actual influence of Malchut.  Moreover, all the sefirot of the middle line actually represent the same aspect, that of a “connection” between the influencer and recipient.  Keter represents the connection of the desire to the object of the desire, Da’at is the intellectual connection of the mind, Tiferet is the heartfelt connection, and Yesod is the actual or gut connection between the influencer and the recipient.  Furthermore, all the sefirot of the middle line are literally bound up with each other, as a single entity.  For example, regarding the physical connection between Adam and Chava it states, “And Adam knew (Yada) Eve”.  This knowledge (Da’at) does not merely refer to an intellectual connection, for the verse tells us that through this “knowledge” they gave birth to a child.  Rather, the Zohar states that the sefirah of Yesod corresponds to the male reproductive organ, (whereas Malchut corresponds to the female recipient of the seminal drop of life force).  The Talmud states, “A man is incapable of having an erection without Da’at (i.e. without mental interest and focus”).  Rather, the verse mentioned above about Adam and Chava teaches us that the sefirot of the middle line are literally bound up with each other, as one. This is to say that the erection (Yesod) occurs simultaneous to the arousal of desire (Keter), the mental interest and focus (Da’at) and the heartfelt emotional connection (Tiferet). They act, literally, as one. This will be explained in greater detail in chapter 35.
[30] This is to say that because in the inner aspect of Keter (Desire) the sefirot are bound up as a singular essence which is altogether above division into three lines, Keter (Desire) therefore, has the power to inter-include the sefirot one with the other.  This is because in the inner aspect of Keter, they are not opposites at all.  (As will now be explained, it is only beginning with the external aspect of Keter (i.e. Chochmah of Keter) that the sefirot begin to divide into the three lines of Chessed (Kindness), Gevurah (Judgment), and the median conduct of Tiferet (Mercy).
[31] As mentioned previously, Atik Yomin and Arich Anpin are the two aspects of Keter, and correspond to pleasure and desire, respectively.  These two aspects will be explained in great detail in chapters 23 and 24.
[32] As opposed to the concealed desire of Adam Kadmon which was previously explained. On the other hand, in comparison to Adam Kadmon, Keter of Atzilut is the revealed desire for the external object of desire and pleasure.
[33] As mentioned previously, Keter, i.e. the pleasure and desire in something, is referred to as the “Light” which “enlivens” and “motivates” all the other sefirot.  Similarly, Keter of Keter is the light of Keter which “enliven” and “motivates” all the other sefirot of Keter itself, such as Chochmah of Keter, Binah of Keter etc.
[34] In the original Hebrew this is called, “Ta’am HaKamoos LaRatzon”

 
[35] In the original Hebrew text, the statement, “until the aspect of Malchut of Keter”, appears at the end of the sentence and the statement beginning with, “All this etc. precedes it parenthetically.
[36] Since the general sefirah here is Keter – Desire, all of its sub-sefirot are also sefirot of the Desire.  Therefore, Chochmah of Keter does not refer to actual intellect (which will be explained later).  Rather, it refers to the Insight of the Desire. This principle is true of all the other sefirot of Keter as well.  For example, Chessed of Keter does not refer to the actual emotional quality of Kindness, but rather, to kindness as it exists within the Desire.
[37] All the sefirot of the desire are still unlimited, since they have not yet come within the constraints of rational intellect.  (For example, a person’s desire for money and wealth is infinite. It is only in the intellect that it takes on the constraints of being reasonable in his expectations.) It is for this reason that the desire (Keter) is referred to as “Arich Anpin – the Long Face”, in contrast to the emotions which follow the intellect, which are referred to as “Zeir Anpin – the small Face”.
[38] This may also be translated as “The preceding days”.  In general, the seven emotional sefirot (Chessed though Malchut) correspond to the seven days of the week.  Therefore, “The preceding days” refers to the “days” (the emotional sefirot) which “precede” and are beyond the limitations of the intellect.  This refers to the emotional sefirot of the desire before they become limited within the bounds of the intellect.
[39] This refers to Chochmah of Keter, which is external relative to Keter of Keter.  As will be explained in chapter 24, Chochmah of Keter (Insight of Desire) is the desire which comes about according to the dictates of the intellect that something should be in a specific manner, as opposed to any other manner.  This is in contrast to Keter of Keter, which is the simple essential pleasure and desire.  Because Chochmah of Keter (Insight of Desire) is a desire which is compelled because of the hidden reasoning of the intellect, it is evident that here there is a division of three lines.  In other words, there is an aspect of something which he takes pleasure in and desires, there is an aspect of something which pains him and which he does not desire, and there is the aspect of a compromise between the two extremes.
[40] The original text is “no reason”. However, here it means that it is super-rational rather than sub-rational.
[41] This is to say that the internal aspect of Keter (which is Keter of Keter) is the simple essential desire for something, which is not according to any intellect or reasoning, or even a hidden reasoning, whatsoever.  This is like the aforementioned aspect of the essential desires of Tohu.   For example, the simple essential desire for kindness does not differentiate between one who is worthy of kindness and one who is not.  There is not yet any division into three lines, but there is only a simple essential undivided “point” of desire.
[42] See Menachot 29b.
[43] When Moshe was receiving the Torah on Mt. Sinai, he could not understand the meaning of the crownlets on top of the letters of the Torah.  When he asked if there will ever be a person who could understand them, he was shown a vision of Rabbi Akiva expounding mounds and mounds of Halachot – Jewish Laws, from the crownlets of the Torah etc.  Moshe asked what the reward of such a great sage would be.  He was then shown a vision of Rabbi Akiva’s brutal death at the hands of the Romans who flayed off his skin.  He then asked, “Is this the Torah, and is this its reward?” He was answered by G-d, “Shtok, Kach Alla BaMachshava - Quiet!  Thus it arose in thought.”  This is to say that this was G-d’s essential desire which is above and beyond reason. However, it must be understood that, as Rabbi Akiva stated himself, his own personal essential desire was to have the opportunity to give up his life, with total self-sacrifice, for the sake of sanctifying G-d’s name. This, then, was actually his reward.  Moreover, the above statement by G-d, “Shtok kach alla BaMachshava” also translates as, “Quiet, Thus he arose in thought.” This may be understood to be an answer to Moshe’s question. That is, through the self sacrifice of Rabbi Akiva, in his service of G-d, in which he gave himself over totally to G-d’s will, literally to the point of death, he “arose” to the level of G-d’s essential desire. Later, in chapter 40, on the statement of the Zohar, “Eet machshava v’eet machshavah – There is thought and there is thought” the Rebbe explains that there are two levels of thought-machshava, one of which actually is desire. This is because a “desire” becomes immediately enclothed within thought, as mentioned previously. The thought spoken of here, in the case of Rabbi Akiva, is referring to this level of thought which is beyond reason and is actually a desire.    
[44] One may think that since Keter of Keter of Atzilut only comes out of the external “letters” of Malchut of Adam Kadmon, it is no longer a simple essential light, but is, rather, already defined.  Here, the Rebbe informs us that this is not the case. This is because although the “letters” of Malchut of Adam Kadmon is a limited definition of “self-perception” and “desire for desire” relative to the Primal Desire (Ratzon HaKadoom), nonetheless, it still is unlimited. For example, the concealed nature of a person to desire a dwelling place, is still completely unlimited, and is not yet defined to any specific type of shelter.  When this desire becomes revealed as Keter of Atzilut, as a desire for a house, although in a sense, it is limited to being the desire for a house, nonetheless it is still entirely unlimited. This is because, as mentioned above in note 36, in the essential desire of Keter of Keter, the desire for the house is a desire for an infinite house, with infinite rooms etc. Moreover, in the essential desire of Keter of Keter, there is not yet any compromise or composite desire.  It is only when the desire descends from Keter of Keter to Chochmah of Keter (the intellect of the desire) that there is a division of three lines according to the “hidden reasoning”, and there can, therefore, be compromise.
[45] Parshat Terumah, 26:33
[46] The word Parsa means a space or separation, as in the verse, “Kol maphreset parsa-Every [animal] that has separated hooves etc” (Leviticus 11:3).  That is to say, there is a jump ( a Dilug) and gap of a “Parsa-seperation” between the essential desire of Keter of Keter (Tohu) and the composite desire of Chochmah of Keter (Tikkun), for, as previously mentioned, there is no reason at all for a desire.  There is, therefore, a “gap” between Keter of Keter (the simple point of the desire), and Chochmah of Keter (the desire to rationalize the desire, or a desire which is compelled by intellect etc).
[47] See Zohar (Idra Rabba) Naso 128b.  The skull (Galgulta) corresponds to Keter (desire), while the brain (Mocha) corresponds to the intellect, namely, Chochmah (insight).  Just as above, there is a “space” between Keter and Chochmah, so too, there is an airy membrane (Krooma D’Aveera) which exists between the physical skull (Keter) and the brain (Chochmah).  (Many times throughout Kabbalah and Chassidut, certain aspects of the sefirot are referred to by their physical counterparts in man.  As is known, man is called an “Olam Katan – A little world”, in that he is a microcosm that corresponds to the entire chaining down of the worlds.  Everything found below in man is an indication of how it is in the Seder Hishtalshelut-The chaining down of the worlds.)
[48] See the morning blessings and other places.
[49] As will be explained later, the source of the Torah and all its specific commandments is from the aspect of Chochmah of Keter (Insight of Desire).  We therefore appeal to G-d and say, “Although according to the dictates of Your Divine wisdom and intellect (the Torah) we have transgressed your commandments (Mitzvot) and are, therefore, guilty and worthy of punishment, nonetheless, may it be that Your essential desire (Keter of Keter) of love and kindness be revealed, thus superceding Chochmah of Keter, and may You deal with us kindly, beyond the letter of the law, i.e. from beyond the Parsa.”

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