• 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 23

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 Twenty Three



והנה בפרטיות בחי' הכתר, איך שהוא בחי' ממוצע 

[We must] now [understand] the aspect of Keter [more] particularly, [to understand] how it is the aspect of an intermediary. 

ויש בו מבחי' האחרונה שבמאציל, והוא בפנימיות שבו, והוא שרש וראש לנאצלים בחיצוניות שבו, וכמ''ש בע''ח

In its inner aspect it possesses something of the last level of the Emanator,[1] while in its external aspect it is the root and head of the Emanated,[2] as stated[3] in Etz Chaim.[4] 

וגם היות ידוע שבחי' ג''ר דע''י מובדל ומרומם, בלתי מלובש בנאצלים

Moreover, it is known that the first three sefirot[5] of Atik Yomin are separate and exalted and do not become invested within the emanated. 

וזהו המתנשא מימיות עולם

This is [the meaning of the statement,[6]] “[The King who alone is exalted…] who transcends the days of the world”.[7] 

ולכך נק' עתיק יומין, מלשון המעתיק הרים כו', שנעתק מימות עולם כו'. הנה כל זה ידוע.  

Because of this it is called “Atik Yomin – The Ancient of Days”.  [Atik] shares the same three letter root as “HaMa’atik Hareem – Who removes Mountains”.[8]  [In other words, Atik Yomin] is removed from the days of the world.[9]  Now, all this is well known.

ויש להבין בזה דרך פרט, בהיות שע''י וא''א נחשב לא', רק שבכללות נחשב בחי' ע''י מסוף עולם הא''ס, ובחי' א''א הוא שרש וראש לנאצלים, כמ''ש בע''ח.

Now, we must understand this in a manner of particulars, since Atik Yomin and Arich Anpin are considered to be one,[10] except that in general, the aspect of Atik Yomin is considered to be the end of the Infinite World, whereas the aspect of Arich Anpin is the root and beginning of the Emanated [worlds], as stated[11] in Etz Chaim.[12]

וביאור הדברים ידוע שזהו בחי' התענוג והרצון

As is known, the explanation of these matters is that these [two levels of Keter] are the aspects of pleasure and desire.[13] 

ולהיות שאנו רואים שבכל רצון יש תענוג, ולולי התענוג לא היה רצון לדבר כלל

Now, we observe that within every desire there is a pleasure, and if not for the pleasure there would be no desire for the thing at all. 

כמו הרצון לעושר וכבוד, לולי שיש בו תענוג לא היה רוצה בזה כלל

This is like the desire for wealth or honor.  If not for the pleasure of [wealth or honor], he would have no desire for them at all. 

אם כן התענוג הוא בחי' פנימיות הרצון לכאורה

Therefore, seemingly, pleasure is the internal aspect of desire.[14]

ואנו רואים להיפוך ג''כ, שאם אין רצון אין תענוג

However, we observe the opposite as well, that if there is no desire there is no pleasure. 

שהרי דבר שלא ירצה בו לא יתענג ממנו כלל. אם כן הרצון פנימית התענוג

That is, he will derive no pleasure whatsoever from something he has no desire for.  If so, then desire is internal to pleasure.

ואנו רואים שזה בלא זה אינו מתקיים, כי אין לרצון קיום בלא תענוג ואין לתענוג קיום בלא רצון

What we see is that the one cannot exist without the other, because desire cannot exist without pleasure, and pleasure cannot exist without desire. 

ולפי זה מוכרח לומר ששניהם מהות א', מאחר שמאמצעות חיבורם יחד דוקא יתקיים כו'

According to this, we must say that the two are one, because it is only by means of their being bound together as one, that [Keter] exists. 

וכל זה בין בתענוג ורצון פשוט ועצמי, בין בתענוג ורצון מורכב שהנפש מתפשט ונמשך אחריו, גם שאינו מעצמותה, אלא הוא דבר נבדל כו'.

All this [holds true] whether it is the simple essential pleasure and desire, or whether it is a composite pleasure and desire, that the soul spreads forth and is drawn after, even though it is not of [the soul’s] essence, but is [rather] a separate thing from it.[15]

ואמנם בכלל אנו רואים שהנפש טבעה להתמשך אחר דבר שיש בו תענוג, עד שיכול להיות כל עצמותה נמשך ונכלל בו

Generally, we see that the nature of the soul is to be drawn after something pleasurable, to the point that its entire essence could be drawn after [it] and invested in it. 

כעונג המורכב בפרט נבדל, כמו בכבוד או ממון או חכמה, ומדות בחסד ודין וניצוח והתפארות וכה''ג

[This is] like a composite pleasure for a specific [thing], which is separate [from the essence], such as honor, wealth, insight, or the emotional [traits] of kindness, judgment,[16] conquest, and self aggrandizement, or the like. 

או בדברים שהנפש מחמדתן, כתאוות כל תענוגי העולם הזה וכה''ג

[This is true of] anything that the soul craves, such as lusting for all worldly pleasures, and the like. 

אעפ''י שכל אלה אינן בבחי' עצמיות התענוג ההיולי, רק שהנפש תומשך ותחמוד להם, אבל מזה נראה שעצם הנפש הוא בבחי' תענוג ההיולי 

Although none of these [desires] are in an aspect of an essential Heyulie pleasure and it is only that the soul is drawn after them and lusts for them, nonetheless, from this we see that the essence of the soul is in an aspect of a Heyulie of pleasure. 

על כן תומשך אחר עונג מורכב ותברח מן הצער, שהוא היפך העונג 

It is for this reason that it is drawn to composite pleasures and flees from pain, which is the opposite of pleasure.

עד שב' קוין שקולין הן ממש

These [two, pleasure and pain,] are two lines which are equally counterbalanced, literally.[17] 

שכפי ערך התפשטות הנפש במלאת אורה בדברי תענוג, כן תתכווץ ותתמעט אורה בצער ויגון בתכלית כו'

Commensurate to the spreading forth of the soul to become filled with light from pleasurable things, so will its light become completely diminished and withdrawn by pain and anguish.[18] 

ומזה נראה בעצם מהותה, שהוא התענוג

From this we see that the essence of its being is pleasure. 

והעיקר ממה שתברח ותתכווץ מן הצער

However, the principle [proof for this] is from the fact that it[19] will flee and become withdrawn due to pain.

מזה ראיה יותר כו'

This is a greater proof [of this phenomenon].[20] 

ועל כן גזרו אומר המקובלים הראשונים, שהתענוג נחשב מעצם הנפש, ואמרו שאין לך למעלה מן העונג

It is for this reason that the early Kabbalists decreed and stated that pleasure is considered to be of the essence of the soul, and they stated[21] that “There is nothing loftier than pleasure”. 

ואין האמת כן, רק שהעצמיות דנפש תתמלא מן התענוג הרב ותומשך כל עצמותה, עד שתכלה ותומשך כמעט כולה, כמו כלתה נפשי כו'

However, this is not [entirely] true.  Rather, the essence of the soul becomes filled with great pleasure, and its entire essence is drawn after it, to the point that it may expire when it is almost entirely drawn into it.[22]  This is like [the verse,[23]] “my soul expires etc”. 

ולהיפך תכלה בגרעון אור לגמרי מכל וכל, מעוצם הצער המופלג כידוע 

The reverse is likewise true, that it will expire and its light will be completely and absolutely diminished by the intensity of extreme pain [or anguish], as is known.[24]

וראיה ברורה יותר ממה שאנו רואים שגם בפרטי כחות של הנפש, הנה בחי' העונג שבזה הכח בפרטות, הוא עיקר קיום מציאותו תמיד

Now, an even clearer proof [of this] is from what we observe regarding even the particular powers of the soul; that it is mainly the pleasure in a particular power which establishes its existence at all times. 

כמו הכח של מדת החסד, גם שהוא עצמי וטבעי בטבע הטוב להטיב, עיקר קיומו הוא התענוג, שמתענג בשפע הטוב

For example, [regarding] the power of the quality of kindness; although it is essential and natural in the nature of [one who is] good to bestow goodness, [nonetheless,] its principal existence [comes about from] the pleasure, in that he takes pleasure in influencing goodness.

וזהו קיום האמיתי לטבעיות טובו, שהוא מה שטבעו להתענג ביותר מן ההטבה, עד שכל עיקר חיותו בנפשו בא על ידי עונג זה שבטוב וחסד

The true existence of his good nature is that by nature he takes great pleasure from [bestowing] goodness, to the point that the main vitality of his soul comes about through the pleasure [that he derives by doing acts of] goodness and kindness.[25]

ולהיפוך במי שהוא אכזרי בטבעו, אין זה רק שזהו כל חיותו בתענוג זה שעושה רע ואכזריות, כידוע

The reverse is true of someone who is cruel by nature.  This only means that his entire vitality is the pleasure [that he derives] from perpetrating evil and cruelty, as is known. 

וכן במדת הניצוח, כל עיקר קיומו רק העונג המופלג, עד שחיות נפשו נמשך כולה בזה שינצח לזולתו 

Likewise, the primary existence of the quality of Victory is the immense pleasure [which he derives], to the point that the entire vitality of his soul is drawn into being triumphant over his fellow.[26] 

ואם לא ינצח יחלה כו'

Should he not be victorious, he may [actually] become ill.[27] 

וכך הוא בכל פרטי פרטי המדות עד החכמה והרצון

Similarly, this is the case with each and every particular quality, including Insight (Chochmah) and Desire (Ratzon). 

הרי עיקר קיומם ומקורם העונג, ולולי העונג שבהשכלה אין לו כח לחדש שום חכמה, כנראה בחוש

Their principal existence and source is the pleasure [of them], as is clearly observable that without the pleasure in conceptualization a person will not have the power to innovate any insight.[28] 

וכמו שאמר אלמלא חדווה דשמעתא כו'

This is in accordance with the statement,[29] “Were it not… for the pleasure in [Torah] study etc”.[30]  

וכידוע בענין חכמת אדם תאיר פניו, שהלחלוחית, שבו עונג ההיולי, הוא המקור להשכיל כל שכל כו'

[Moreover], as is known regarding the matter of,[31] “A man’s wisdom illuminates his face”,[32] that it is the “Lachloochit – Moisture” within which is the Heyulie for pleasure, which is the source for the conceptualization of any concept.[33]

ואמנם ברצון בלבד אנו רואים שבלא רצון אין תענוג נמצא, גם בכל פרטי המדות 

However, it is only in regard to desire that we observe that without desire there cannot be pleasure.[34]  ]We find this phenomenon] even in all the particular qualities. 

כמו אם לא ירצה בחסד או דין אין לו בו תענוג כלל

For example, if [a person] does not desire kindness or judgment, he will have no pleasure in them at all.[35] 

וכן אם לא ירצה להשכיל לא ימצא העונג לזה כלל

Similarly, if he does not desire to become intelligent, he will find no pleasure in [intellectual pursuits] at all.[36] 

וכן אם לא ירצה בניצוח כלל אין לו תענוג בניצוח או התפארות, וכן בשאר תענוגי עולם הזה, כממון וכבוד וכה''ג

Likewise, if he does not at all desire victory, he will have no pleasure in victory.  [The same is true of] self aggrandizement or all other worldly pleasures, such as wealth or honor and the like. 

בלא רצון אין תענוג בהן כלל וכלל

Without desire, there is no pleasure in them, whatsoever. 

והיינו מפני שכללות ענין זה הוא בהיות שכל עיקר עצם הנפש נמשך אחר התענוג והרצון, על כן גם בכל פרטי כחותיה עיקר קיומם הוא התענוג והרצון

In other words, because this entire matter is that since the whole essence of the soul is drawn after the pleasure and desire,[37] therefore, all its particular powers also [derive] their principal existence from the pleasure and the desire.[38] 

והעדרם הוא הצער מדבר זה, היפך העונג 

The absence of [pleasure and desire in any particular matter] is the pain of the matter, this being the opposite of pleasure. 

ודבר המנגד לרצון, גם שאינו צער, יצטער ממילא

If something [stands in] opposition to [his] desire, although, [in and of itself], it is not [necessarily] a painful thing, he will automatically be agonized by it. 

כמו אם ירצה לאהוב שונאו, יתענג ממנו

For example, if he desires to love his enemy, he will delight in him. 

ולהיפך אם לא ירצה באהובו, יצטער ממנו

On the other hand, if he no [longer] desires one whom he does love, he will be agonized by him.[39] 

וכן אם יתענג בשנאוי לו המזיקו, ירצה בו, ואם יצטער באהוב לו, לא ירצה

Similarly, if he enjoys something which is hateful and damaging to him, he will desire it, or if he is pained by something that he loves, he will no [longer] desire it.

כי מהות א' הן הרצון והתענוג, ולא נודע מי קדם

This is because the desire and the pleasure are one essence, and it is impossible to know which precedes [the other]. 

ולפעמים זה פנימי וזה חיצוני, ולפעמים להיפך

At times the one is internal and the other is external, while at [other] times the opposite [is true]. 

ולא ימצא א' בלא זולתו, שאם אין תענוג אין רצון, ואם אין רצון אין תענוג

[However,] the one cannot be found without the other, for if there is no pleasure there is no desire, and if there is no desire there is no pleasure. 

בין בפשוט בין במורכב כנ''ל וד''ל:

[This is the case] whether it is a simple [desire or pleasure] or whether it is a composite [desire or pleasure], as mentioned above.  This will suffice for those of understanding.

End of Chapter Twenty Three


[1] This refers to the aspect of Adam Kadmon, as explained in chapter nineteen.
[2] This refers to the world of Atzilut – Emanation.
[3] See Etz Chaim, Shaar 42 (Shaar Drushei ABY”A), Chapter 1.
[4] In other words, Keter is like a link in a chain, the top of which is connected to the link above it, and the bottom of which is connected to the link below it.
[5] In Hebrew these are called the, “Gimmel Reishin – Three Heads”, and refer to the three upper sefirot of Keter. These are Keter, Chochmah and Binah of Keter.
[6] See Yotzer blessing.
[7] The particulars of the investment of Atik Yomin within Arich Anpin and the world of Atzilut – Emanation, will be explained in the next chapter.  However, generally speaking, the meaning of the verse is as follows:  The name Atik Yomin – Ancient of Days really has two parts, “Ancient”, which means “Removed” and “Days”.  As mentioned previously, “days” always refers to the seven lower emotional sefirot, which correspond to the days of the world.  Therefore, it is understood that the seven lower sefirot of Atik Yomin have some relationship with the “days” of the worlds, while the upper three sefirot remain “Removed” and transcend all Creation. They are unlimited, i.e. above “time” and “days”.  This then is the meaning of the reference to the statement, “Who transcends the days of the worlds etc”.
[8] Job 9:5
[9] That is, it is still completely unlimited, and above “days” and time etc.
[10] That is, they are two aspects of the single entity of Keter.
[11] See Etz Chaim, Shaar 42 (Shaar Drushei ABY”A), Chapter 1.
[12] See footnote four, and the analogy of a chain.
[13] That is to say, Atik Yomin corresponds to pleasure, while Arich Anpin corresponds to desire.
[14] In other words, it appears that pleasure is the cause of desire, and therefore the more inner of the two.
[15] This means that the two are interdependent and necessary to each other, whether it is a simple essential pleasure and desire, like the desire and pleasure to live, or whether it is a composite desire and pleasure, such as the desire for wealth, which is not an essential desire.
[16] Or… love and hate etc.
[17] This has already been explained at great length in chapter six.
[18] Commensurate to a person’s pleasure in any given thing, to that degree will be his pain in the absence of this pleasure. The lack of the pleasure comes about because of an opposing force, so, for example, one’s pleasure in being alive is not revealed until an “opposing force” comes to bring his life to an end (G-d forbid).  It is specifically then, that his pleasure in being alive becomes revealed as a consequence of the agony he feels in its opposite.  For example, a person neither realizes nor appreciates how much he enjoys breathing until he can no longer breathe.  Of course, this is not to say that he did not appreciate and delight in breathing prior to this. However, usually a person is not conscious of the pleasure of breathing.  What reveals this pleasure is the opposing force, when he cannot breath.  From this we see that the pleasure in something and the agony experienced when it is missing, are literally commensurate to each other.  According to how much pleasure he has in any given thing that will be how much agony he will have when he does not have it.
[19] The soul.
[20] The proof from the fact that the soul flees and withdraws from pain is greater than the proof from pleasure.  This is because, usually, matters that give us the greatest pleasure are not consciously felt.  For example, the essential pleasure of being alive is usually not felt or appreciated until one’s very life is at stake, G-d forbid.  It is specifically pain, which is the opposite of pleasure, which is the great indicator of where one’s pleasure lies.
[21] See Sefer Yetzirah, Chaper 2, Mishna 2.
[22] The very essence of the soul itself cannot be described as “pleasure”, for it is a quintessential singularity which is beyond any description or definition, whatsoever.  Rather, the essence of the soul is only drawn after pleasure and finds its expression by means of pleasure, nonetheless, it itself is beyond pleasure, and does not require pleasure to exist. Rather, it is specifically pleasure which draws the light of the soul into the body, thus enlivening it with great vitality. On the other hand, pain and anguish causes the light of the soul to withdraw, into itself.
[23] Psalms 84:3
[24] This is because, as mentioned above (and in chapter 6), pleasure and pain are two sides of the same coin.
[25] In other words, “the nature of kindness and goodness” is the same as saying “the nature to enjoy kindness and goodness”.  The same principle holds true in regard to any other qualities and characteristics.
[26] His competitor.
[27] An example of this can be seen in athletes, whose entire life is invested in “winning” the Olympic gold medal etc.
[28] It is clearly observable that specifically those who derive pleasure from the subject of their studies will have new insights in that subject.  This is because it is, specifically, pleasure which arouses the faculty of Chochmah-Insight (or any other faculty or quality).  One who does not take pleasure in his studies will certainly not have insights in the subject.
[29] See Zohar, Toldot 138a.
[30] The Zohar relates:  Rabbi Yitzchak the son of Rabbi Yossi was traveling from Kaputkia to Lud.  He encountered Rabbi Yehuda.  Rabbi Yitzchak said to him, “Say that our associates, the Sages of the Mishnah, should be awakened to this matter; that the Yetzer Hara (lust) should be banished from the world, except during the time of marital relations.”  [Rabbi Yehuda] answered him, “By your life!  The Yetzer Hara (lust) is necessary for the world, just as rain [is necessary] for the world.  If not for the Yetzer Hara (lust), there would be no pleasure in learning [Torah].”  In other words, the pleasure in study (to the point that he lusts for it) is its most necessary component.
[31] Ecclesiastes 8:1
[32] He derives great pleasure from his studies. Therefore “it illuminates his face”.  If he did not truly enjoy it, he would not study.
[33] It is explained (Tanya, chapter 1) that the foundation of water is the source of all pleasures.  Moreover, it was explained previously, that in order to have a flash of insight one must be “sublimated” to the subject.  This sublimation is called “The hidden pleasure”.  That is, he is so engrossed in the subject that he becomes totally unaware of himself.  All he is aware of is the subject in which he is occupied.  Moreover, he is so totally engrossed in it, that he is not even aware of the pleasure of it.  This is why it is referred to as “hidden” pleasure.  As soon as he becomes conscious of himself and of the pleasure, he actually loses the deep concentration of being engrossed in the subject and he will lose the pleasure.  It is this “sublimation” and “hidden pleasure” of the entire self to the subject matter which is the source of all insights.
[34] That is, all the other qualities require pleasure in order for them to exist.  However, the quality of desire is equal to that of pleasure, and can actually be the cause for pleasure, as will be explained.  In contrast, all other qualities are the effects of these two, pleasure and desire, which are actually one, as mentioned above.
[35] An example of this is a parent who must discipline his child, even though he really does not desire to be stern. Therefore, he certainly derives no pleasure from this.
[36] This is true even though he may usually derive pleasure from intellectualization. Nonetheless, if he is involved in something else which is important to him, during that time he will have no desire for intellectualization, and will therefore derive no pleasure from it.
[37] Parenthesis of the Rebbe: (For, [just as with pleasure,] the desire also draws forth the entire soul, to the point where it can expire because of its desire for something, as is known.)
[38] In other words, just as generally the two are interdependent, so too particularly, the two are interdependent.  This is true even of the tiniest particular in all existence.  In order for it to have any existence at all, G-d must have a particular desire and pleasure for it specifically, from which it receives its vitality.  If this were not the case, it could not exist.
[39] For example, if at the moment he desires to be alone, then even the presence of someone whom he loves will be disturbing to him, because he has no desire for this person at the present time.