• 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 29

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 Nine



אך גם הנה בהתבוננות באורות וכלים דאצי' דרך פרט יותר, אין כללות ועיקר המכוון בהם רק בענין זה דאיהו וחיוהי חד וגרמוהי חד, שבאמת אין הפרש בין איהו וחיוהי חד לאיהו וגרמוהי חד 

Now, [it must be understood], even in the Hitbonenut – contemplation of the Lights and Vessels (Orot V’Kelim) of [the world of] Atzilut, in a more particular manner, that the primary intent is only [to understand] the matter of “He and His life force are one, [and He] and His organs are one”, that, in truth, there is no difference between “He and His life force are one” and “He and His organs are one”.[1] 

דגם שהאורות הן בלי מה והכלים הן בבחי' יש כו', מ''מ מצד עצמות המאציל הרי עשה שורש להתהוות הכלים קודם שעשה שורש להתהוות האורות

This is because even though the Lights are “Bli Mah – without whatness”, [that is, they are intangible], while the Vessels are in an aspect of “Yesh - somethingness” [and are therefore tangible], nevertheless, from the angle of the Essence of the Emanator, He actually made the root for the existence of the Vessels before making the root for the existence of the Lights.[2] 

דמה שמהתעבות האור נעשה כלי, הרי קדם לזה עצמו שרש ומקור 

The fact that the Vessel comes about from the “thickening” of the Light [poses no contradiction to this], since the root and source [of the vessels] preceded this.[3] 

והוא שנק' חומר הפשוט או חומר ההיולי שקודם לצורה כו'

This [source] is called the “Simple [Primal] Matter – Chomer Pashoot” or “The Heyulie Matter” which precedes the “Form – Tzoorah” [of the Lights].[4]

וביאור הדברים ידוע ומובן מהקדמה הידוע בענין כלים המגבילים ממש, שיש ב' מיני גבול

The explanation of this matter is known, and may be understood through the well know preface regarding the matter of vessels which actually limit.  That is, there are two kinds of limitations (G’vool):

הא' כח המגביל בעצם

The first is the essential potential power to limit. 

כמו כלי המוח המגביל והעין המגביל וכה''ג

An example of this are the vessels of the brain which limits or the eye which limits, and the like. 

אבל הוא רק בכח ולא בפועל עדיין

However, this is still only in potential rather than in actuality. 

כמו שיש בכח ביד להגביל כל תנועה בגשם קודם שיגביל בפועל ממש התנועה

For example, in the hand there is the potential power to limit every physical movement before it actually limits any [specific] movement.[5]

ואעפ''י שגבול זה שבפועל ובגלוי הוא ממש כמו אופן אותו הכח המגביל הרוחני שביד, שהוא מקור ושרש להגבלה זו שבפועל, מ''מ נבדל ערך הגבול בכח מגבול בפועל

Now, although the actual revealed limitation is, literally, exactly like the spiritual potential power to limit of the hand, which is the root and source for the actual limitation, nevertheless, there is no comparison between the potential power to limit and the actual limitation [itself].[6] 

הא' שזה רוחני ועצמי וזה גשמי ונבדל מן העצם

Firstly, one is spiritual and essential while the other is physical and separate from the essence. 

והב' שהגבול בכח אינו גבול ממש

Secondly, the potential power to limit is not actual limitation. 

רק שמגביל בכחו על פי רצון ובחירה לזה, ואינו גבול מוכרח, לומר שאין לו כח התפשטות עוד 

Rather, [the person] limits his strength according to his will and choice, and it is [therefore] not a limitation of necessity, that is to say, [it is not] that he does not have the power to spread forth further.

רק שאינו רוצה להתפשט יותר כו'

Rather, he does not desire to spread forth further.

והרי זה רק עושה את ההגבלות ואינו הגבלה אמיתית כגבול בפועל, שהוא הגבלה אמיתית כו' 

[Therefore], this is only [that which] makes limitations, while [it itself] is not truly limited. [In other words, it is not] like an actualized limitation, which is truly limited. 

(וכמ''ש במ''א בענין פנימית הכלים וחיצוניות הכלים, שיתבאר בעזר''ה)

(This is in accordance with what is explained elsewhere regarding the matter of the innerness of the vessels and the externality of the vessels, as will be explained with the help of G-d.[7])

וכך יובן למעלה בשרש ומקור כלים המגבילים לאור

[Through this] it may likewise be understood [regarding how it is] in the upper realms, in the root and source of the vessels which limit the light. 

דהיינו בשרש ומקור כח המגביל שלהם, שבא ונמשך מן העצמות שמשם נמשך התהוות האור עצמו

That is, [we may understand] the source and root of their power to limit, which is drawn from the same Essence from which the lights themselves are drawn.[8] 

כמו מקור התהוות אור הרצון מהעלם עצם המקור לכל רצון

For example, the source of the existence of the light of a desire is from the concealed essential source of all desires. 

הרי משם גם כן נמשך כח הגבול להגביל כח התפשטות אור הרצון שלא יתפשט עוד

Now, the potential power to limit is also drawn from there, which limits the power to spread the light of the desire forth, so as not to spread forth further [than desired]. 

כדי שיוכל להיות טעם לרצון 

This is so that the “reasoning for the desire” could come about.[9] 

שאם לא היה פוסק כח ואור הרצון, לא היה בא לעולם לכלל טעם לרצון

This is because if the power and the light of the desire would not cease, the “reasoning for the desire” could never come about.[10]

והוא ממאמר קו המדה, העושה כל גבול בפועל ממש באורות 

This is controlled by the Kav HaMidah-The Measuring Line, which makes all the actual limitations of the lights.

וכך הוא עושה כל גבול בפועל ממש בכלים דע''ס המגבילים, איך שיגבילו בפועל ממש

In the same manner it makes all the actual limitations of the vessels of the ten sefirot which limit, and dictates how they will actually limit.[11] 

אבל מקור ושרש שלהם אינו בחי' גבול אמיתי, רק שהוא עושה את אופן ההגבלה

However, their root and source is not the aspect of true limitation, but rather, it determines the type of limitation.[12]

(שזהו בא מקו המדה, מבחי' גבורה דאא''ס

(This comes from the Kav HaMidah – The Measuring Line, from the aspect of Gevurah of Ohr Ein Sof- Sternness of the Infinite Light. 

בחי' כח המכווץ שדומה לכח המתפשט, וב' קוין שקולין הן כו'

This is the power to gather in, which is similar to the power to spread out, since they are two lines of equal balance.[13] 

כי כל יכול יש בו כח המגביל גם כן כו' (וכמ''ש במ''א)

This is because [being that G-d is] “All Capable” (Kol Yachol) [He therefore] also possesses the power to limit (as explained elsewhere).[14]  

ומבואר למעלה שזהו בחי' הרשימו כו', שמשם הוא שרש הגבלת הכלים דע''ס דאצי'  

It was explained above[15] that this is the aspect of the Reshimu – Impression, which is the source of the limitations of the vessels of the ten sefirot of [the world] of Atzilut. 

ומבחי' הקו שנמשך מהרשימו הוא שרש כל האורות כו' וכמ''ש במ''א באריכות)

The aspect of the Kav – Line, which is drawn from the Reshimu – Impression, is the source of all the Lights, as is explained elsewhere at length.)

וא''כ גם שבחי' הכלים דאצי' מגבילים ממש בבחי' שמות דע''ב ס''ג הנק' אותיות, הרי אין זה רק מצד כח העושה לגבול זה בעצמות המאציל

Therefore, although the aspect of the Vessels of [the world of] Atzilut actually limit[16] through the aspect of the [four] names A”v, Sa”G, [Ma”H and Ba”N] which are called “Letters”, however, this is only due to the potential power to make limitations within the Essence of the Emanator [Himself].[17] 

והיינו דאיהו וגרמוהי חד, מכח דא''ס עצמו, כמו דאיהו וחיוהי חד בבחי' האורות כו' 

This, then, is the meaning of “He and His organs are one”, i.e. that [the Vessels] come about from the power of the Ein Sof - The Infinite One Himself, in the same way that, “He and His life force are one”, in regard to the aspect of the Lights.

(ובאמת גם בחי' הכלים דע''ס דאצי' הן כח הגבול, ולא גבול בפועל

(However, in truth, even the aspect of the vessels of the ten sefirot of [the world of] Atzilut are potential limitation (Koach HaGvool) rather than actual limitation (Gvool B’Po’el). 

רק כאשר האור ושפע נגבל מאין ליש בבי''ע, אז נק' גבול בפועל ממש וכמשי''ת בעז''ה)

It is only when the light and influence is limited to [create] “something” from “nothing” in [the worlds of] Briyah, Yetzirah and Asiyah, that they can be considered to be actual limitation (Gvool B’Po’el Mamash), as will be explained with the help of G-d.[18])

ולפי זה המכוין בשמות דע''ב ס''ג שהן בבחי' הכלים המגבילים ממש כו', הרי זה עצמו הכוונה במקור השמות דע''ב ס''ג כו', שמהם נמשך מקור האור דאצי'

According to the above, when one focuses his intention on the names of A”v, Sa”G [etc,] which are in an aspect of vessels which actually limit, this itself [constitutes] focusing his intention upon the source of the names of A”v, Sa”G etc, which are the source of the Light of [the world of] Atzilut. 

(והוא שם העצם, שהוא מורה על עצם המקור כנ''ל) 

(This is the Essential Name – Shem Ha’Etzem, which indicates the essence of the source, as previously explained.) 

והיינו ממקור התהוות הכלים, דאיהו וגרמוהי חד כנ''ל

In other words, [his intention] is [focused] on the source of the existence of the Vessels, [about which it states] “He and His organs are one”, as explained above.[19]

וממילא מובן דגם בבחי' תיקונין הנ''ל ע''ז אמר ג''כ איהו וגרמוהי חד 

From this it is self understood that the statement, “He and His organs are one”, also applies to the above mentioned “Fixings”-Tikkunim[20]

משום דגבול בפועל מתאחד עם הגבול בכח המגביל לגבול זה שבפועל

This is because the actual limitation (Gvool B’Po’el) is unified with the potential power to limit (Koach HaGvool), which brings about this actual limitation. 

על דרך דוגמא מכח המגביל שביד, שמיוחד ומקושר בגבול בפועל שבתנועה כנ''ל

[This may be understood] by way of analogy, from the potential power to limit of the hand which is unified and bound to the actual limitation of the movement, as mentioned above. 

(ומכ''ש בכלים דמוחא ולבא כו', שאינם נק' גבול בפועל עדיין כנ''ל

(This is most certainly true of the Vessels of the Brain, Heart [and Liver], which cannot yet be considered to be actual limitation (Gvool B’Po’el), as explained above. 

רק שמגבילים ומתארים לאורות שיהיה ניכר במציאת יש בלבד

Rather, they limit and describe the Lights only so that they may be recognizable as a tangible existence.

אבל יש להן שרש בעצמות כמו שיש לאורות שורש בעצמות

Nonetheless, the [Vessels] are rooted in the Essence just as the Lights are rooted in the Essence. 

בשקול וכח ומקור א' ממש, שהוא בחי' א''ס ממש

These [two powers] are equally balanced, and literally have a single source, that [source being] the aspect of Ein Sof - The Infinite One, literally. 

דכמו שאא''ס למטה עד כו', כך למעלה כו'

This is because just as the Infinite Light spreads down [without limit], so too it [exists above] without end.[21] 

שהן חו''ג שבעצמות

These [two powers, i.e. the infinite ability to reveal and the infinite ability to restrain revelation] are Chessed and Gevurah of Atzmoot – Kindness and Sternness of the Essence.

ואמנם באורות וכלים בשרשן נהפוך הוא מבבחי' גילויין

However, regarding the Lights and Vessels [as they are] in their source, it is the reverse of [how they are] in their revealed aspect. 

דבגלויין הרי בחי' צמצום באורות וחסדים בהתפשטות בכלים

This is because as they are revealed, the aspect of restraint - Tzimtzum is in the Lights, and the kindnesses of spreading forth, is in the Vessels. 

דגם שהן מגבילים, הרי על ידם כל התפשטות למטה דוקא

This is because even though the [Vessels] limit [the Lights, nonetheless,] all spreading down [of influence] comes about specifically through them.

ובשרשם להיפוך

However, in their source, the opposite is true. 

דהצמצום ברשימו העושה הגבול בכח כו', והחסדים בהתפשטות הוא לאורות, שהוא מבחי' הקו כו' כמ''ש במ''א וד''ל:

The restraint-Tzimtzum is in the Reshimu-Impression, which makes potential limitation, while the spreading forth of kindnesses-Chassadim is in the lights, which comes about from the aspect of the Kav-Line.  This is explained elsewhere, and will suffice for those of understanding.[22]

End of Chapter Twenty Nine

[1] This is to say that in their Essential source, there is no difference between the two matters at all.  This is because, as will soon be explained, the source of the Lights (Orot) is from Chessed of the Infinite Light, while the source of the Vessels (Kelim) is from Gevurah of the Infinite Light.  However, as explained in chapters 10 and 11, the two qualities of Chessed and Gevurah of  Atzmoot-The Essence,  are literally one and the same Essential power.  That is, they are so totally and completely one with the Essence of G-d that they cannot even be considered as being “unified” with each other, as explained before at length.
[2] As will soon be explained, the simple primal matter (Chomer Pashoot) which is the source of the Vessels (Kelim) is the aspect of the Reshimu – Impression.  This source of the tangibility of the Vessels precedes the source of the Lights which are from the aspect of the radiance of the Kav – Line.
[3] As explained previously, the Vessel is created from the “thickening” of the Lights.  This is to say that the Vessel is created through the merging of intangible Light (Ohr) with the tangible Substance (Chomer).  When these two merge together a Vessel is created.  However, the obvious question is, “Where did the substance of the vessels come from to begin with, so that it can merge with the lights?”  The answer is that the “Simple primal substance – Chomer Pashoot” (of the Reshimu) which is the source of the vessels, actually preceded the radiance of the light of the Kav – Line.
[4] Although the Lights are intangible and are therefore “close” to the Essence of the Emanator, while the Vessels which are tangibile, are therefore “distant” from it, nonetheless, this is only from our perspective as created beings.  From His perspective however, the source of the Vessels was made before the source of the Lights.  The source of the vessels is the Simple Heyulie Substance (Chomer HaPashoot HaHeyulie) which preceded the Form (Tzurah).  We therefore see that from the angle of the revelation of the chaining down of the worlds (Seder Hishstalshelut), the Lights precede the Vessels and are closer to the Essence of the Emanator, but in regard to their source, the Vessels preceded the Lights.  This indicates that in relation to the True Essence of G-d, the two are actually completely equal, literally, and that they both chain down from the True Essence of G-d equally.  This is the meaning of the Talmudic opinion that, “The heavens and the earth were created as one”, i.e. they are literally equal in relation to the Essence of G-d. (See Likkutei Biurim of Rabbi Hillel of Paritch, Chapter 29.)
[5] That is, this is still the essential potential power to limit of the hand, and is not yet an actual limitation of any specific movement of the hand.
[6] For example, although the actual limitation of an actual specific movement is exactly like what was determined in the potential power to limit, nonetheless, the two are not comparable. 
[7] This will be explained in the next chapter, with G-d’s help.
[8] In other words, just as the Lights are emanated from the essential desire and Heyulie power of the Essence of G-d to emanate, so likewise, the various limitations of the Vessels are also drawn from the essential potential Heyulie power to limit.  Moreover, as explained in chapters ten and eleven, not only are these two powers equal, but they literally are one and the same power, except that from the perspective of the source of the Lights, G-d is called “the True Nothing – Ein Ha’Ameetee”, while from the perspective of the Vessels He is called “the True Something – Yesh Ha’Ameetee”.
[9] This refers to Chochmah of Keter, which is generally called the “hidden reasoning for the desire”, as previously explained.
[10] This rule applies not only to the Desire – Keter, and “the Reasoning for the Desire – Chochmah of Keter” but also to the entire chaining down of the worlds.  As mentioned before, the Essential inner light of the sefirot is a completely intangible “nothingness”.  In order for this light to be drawn down to a lesser level, self-limitation is necessary.  An example of this is when a person has a desire for something.  In order for his desire to be conveyed to a recipient, such as the craftsman who will construct the object of his desire, he must limit his desire and define it.  For example, he must state, “I want a table”.  If he does not say, “I want a table” and instead only says “make it for me”, the craftsman cannot make anything.  Rather, in order for the light of this desire to be expressed, it must be limited within the “vessels” and “letters” of description, and he must state, “I would like you to make a table for me”.  Without this self-imposed limitation, of limiting himself to this specific definition and these specific words, there could be no transition from one level to the next, and no expression of his inner desire to the outside. Rather, only the simple self-expression of his essence itself could exist.  This concept will be discussed later in regard to the subject of the “letters”.
[11] This was explained in chapter fifteen.
[12] This is to say that the source of the actual limitations is only the potential Heyulie power and ability to Limit.  However, this power itself is actually an infinite power, and is not limited whatsoever.   Therefore, although the actual limitation is bound to the Heyulie power to limit, nonetheless, the two are of an entirely different category, as explained above.
[13] We explained before that the Kav – Line is the intermediary infinite conduct of “HaGadol, HaGibor, V’HaNora” (Chessed is the infinite revelation (Ohr Ein Sof), Gevurah is the absolute concealment (Tzimtzum and Reshimu) and Tiferet is the Kav-Line, which unites these two absolutes to bring about infinite levels of limited revelation between the two extremes. We see that all three powers are infinite. Here, however, it appears that the Rebbe is calling the Kav – Line, Gevurah of the Infinite Light (Ohr Ein Sof).  Rather, it must be understood that the Kav-Line bears two properties, the power to reveal and the power to limit.  Here the Rebbe is specifically referring to the power of the Kav-Line to limit and measure, which is why it is called Kav HaMidah – The Measuring Line.  This ability of the Kav-Line to measure and limit, is drawn from the Tzimtzum and Reshimu, which is the power of Gevurah and self-restraint of Atzmoot Ohr Ein Sof-The Essence of Infinite Light.  In contrast, the power to spread forth and reveal of the the Kav-Line, is drawn from the aspect of the revelation of the Infinite Light (Chessed of the Ohr Ein Sof).  Now, these two lines are literally one power, and are in absolute equalibrium, as was explained at length in chapter 15.
[14] See Avodat HaKodesh, Section 1, Chapter 8.  Also see Derech Emunah (by the same author, Rabbi Meir Ibn Gabai), Chapter 2.
[15] See Chapter 13.
[16] This is to say that in comparison to the potential Heyulie ability to limit as it is in the Kav and Reshimu, the vessels of the world of Atzilut are considered to be actual limited vessels.  In other words, they actually limit the Lights (Orot) of the world of Atzilut by means of the four names (i.e. limiting descriptions) A”v, Sa”G, Ma”H and Ba”N etc. (However, the vessels of Atzilut are only considered to be matters of actual limitation in comparison to the essential Heyulie power to limit. However, as explained before, even the vessels of Atzilut are intangible and are not yet considered actual limitation.)
[17] In other words, the vessels have a source in the Essence of the Emanator independent of the Lights.  They receive their limitations according to the Essential Heyulie ability and desire to Limit, as it is in the Essence of the Infinite One (Atzmoot Ohr Ein Sof).  This is because, as explained above, a Being who is truly infinite also possesses the ability to limit.  Nevertheless, His ability to limit is also infinite and in no way limits Him.  Rather, G-d’s power to limit is the direct source of all limitations throughout the entire chaining down of the worlds.  (In other words, there are two separate types of chaining down.  There is the chaining down of the lights and the chaining down of the vessels.  Now, the substance of the vessels is literally the same Heyulie Substance mentioned above and derives its existence directly from there.  In contrast, the form (Tzurah) and vitality of the vessels is from the aspect of the chaining down of the lights.  However, both these aspects are literally rooted in the very Essence of the Infinite Light, and as they relate to Him, they are literally one and the same power, as explained above.  This explains why the Zohars states, “He and His organs are one” and “He and His life force are one”, as two separate statements, rather than expressing them as one statement, such as, “He and His organs and life force are one”. This is to teach us that, contrary to what we would have thought from the statement that the vessels come about from the “thickening” of the light, we must understand that this only refers to the form of the vessels. However, the substance of the vessels exists independently of the light and receives its existence directly from the Essence of the Emanator just as the light receives its existence directly from the Emanator.   
[18] That is, even the external “letters” and Vessels of the world of Atzilut are still completely intangible, just as the flash of insight from Chochmah to Binah (Omek HaMoosag) is still completely intangible.   Rather, they are only the source for the actual “somethingness” and tangibility of the worlds of Briyah, Yetzirah and Asiyah.  This was already explained in the preceding chapters, and will be explained further later.
[19] In other words, when a person grasps the external vessels of the world of Atzilut, he is grasping the “actual limitation” of the Lights.  However, this “actual limitation” is literally exactly according to what was determined in the essential source of the vessels, within the essential Heyulie ability to limit.  This is because although there is no comparison whatsoever between the actual limitation and the potential power of limitation, nonetheless, the actual limitation is literally bound up and connected to its source, which is this ability to limit.  Moreover, the actual limitation is literally exactly according to the essential desire to limit in this specific manner. In this respect there is no difference between it and the essential desire even to a hair’s breadth, so to speak.  Therefore, the external names of the world of Atzilut are, nevertheless, still considered to be part and parcel of the Essential Name (Shem HaEtzem).
[20] See Chapter 28 above.
[21] That is, just as the Infinite Light can be infinitely revealed (Chessed), likewise, it can be infinitely contained and withdrawn (Gevurah).
[22] In other words, from our perspective as the recipients, the Infinite Light (Chessed) is restrained and concealed (Tzimtzum and Gevurah), and that which is revealed to us only comes through the limiting vessels (Gevurah).  This is to say that to us, the right (Chessed) is concealed and the left (Gevurah), is revealed, and as was explained before, revelation is an expression of Chessed.  In contrast, in their source it is the opposite. The right (Chessed) is the revelation of the Infinite Light and the left (Gevurah) is the Tzimtzum and Reshimu.  All of this may be understood through the analogy of two people.  When one person stands facing another, to the other person, the right hand is on his left and the left hand is on his right.  However, from the angle of the person himself, right is right and left is left.