• 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 34

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 Thirty Four

 

 

והנה בבחי' ז''א דאצי' יש ב' מדריגות הנק' ישראל ויעקב כידוע

Now, in the aspect of Zeir Anpin of [the world of] Atzilut (Emanation) there are two levels, which are called Yisrael (Israel) and Yaakov (Jacob),[1] as is known. 

וביאור פרטי המדריגות שבזה.

[We will now] explain the [various] particulars and the levels in this.[2] 

הנה תחלה יש להבין בטעם קריאת שם ישראל, כי שרית עם אלקים כו'

[However,] we must first understand that the reason it is called by the name Yisrael is “because you have ruled over Elokim etc”.[3] 

והוא שם מ''ה שמברר ושולט על שם ב''ן כו', כי בחכמה אתברירו וכח הדכר לברר כו' האיש דרכו לכבוש כו'

This is the [matter of the] name of Ma”H – 45 (מ"ה) which clarifies and rules over the name of Ba”N – 52 (ב"ן),[4]  for [it states],[5] “They are clarified with Chochmah”, and,[6] “It is in the power of the man to clarify”, and,[7] “It is the nature of man to conquer etc”. [8]

וביאור הדברים, הנה תחלה יש להבין ההפרש בין ישראל סבא לישראל זוטא  

In order to explain these things we must first understand the difference between the aspect of Yisrael Saba (The Elder Israel) and Yisrael Zoota (The Little Israel).[9] 

שבחי' המדות שבחכמה עצמה נק' ישראל סבא

The aspect of the emotional [sefirot] of Chochmah itself are called “Yisrael Saba – The Elder Israel”. 

ויש בזה ב' מדריגות, הא' מדות שבאור אבא, והב' מדות שבח''ס

Now, there are two levels in this:  The first [level] is the emotions that are in the Light of Abba (Ohr Abba), and the second [level is] the emotions that are in the Hidden Chochmah (Chochmah Stima’ah).

והוא הנק' אדם קדמאה בל' הזהר

This is called “The First Man – Adam Kadma’a” in the terminology of the Zohar.[10] 

וז''ש מה שמו מה שם בנו כו'

Regarding this it states, “What (Ma”H) is his name, and what (Ma”H) is his son’s name”.[11]

ובחי' המדות שלמטה מן החכמה נק' ישראל זוטא, כי הם בבחי' קטנות

Now, the emotions which are lower than Chochmah [intellect] are called “Yisrael Zoota – The Little Israel”, for they are in an aspect of immaturity. 

לאחר שהן באין בבחי' הצמצום, והעלם עיקר עצם השכל

[This is] because they come [to be revealed] through the diminishment and concealment of the main essence of the intellect. 

רק מה שהכלי חיצוניות דנו''ה דאבא ממשיך להוליד ולהמציא שכל לחסד ואהבה, נק' חסד זוטא כו'

[All that is revealed] is what the external vessels of Netzach and Hod of Abba draw forth to give rise and bring out an intellect for kindness (Chessed) and love, which is called “Chessed Zoota – The Little Kindness”. 

(וכמשל טיפה במוח האב כו', כך נאמר מה שם בנו שהוא יש''ז, שנמשך לו מטיפת אבא כו' וכידוע) 

(This may be compared to the seminal drop which is in the brain of the father etc.  Similarly, it states “What (Ma”H) is his son’s name” in reference to “Yisrael Zoota – The Little Israel”, which is drawn from the seminal drop of Abba (The Father) [i.e. Chochmah] etc, as known.)[12]

והנה מבחי' נה''י דאבא נמשך בנה''י דאימא

Now from the aspect of NeHi”Y of Abba, [influence] is drawn into NeHi”Y of Imma.

שהוא בחי' השפעת והשפלת השגה וטעם למדת החסד כו'

[NeHi”Y of Imma] is the aspect of the influencing and lowering of the comprehension and reasoning of this emotion of kindness. 

אך בחי' נה''י דאימא מסתלקין בשעת תולדת גלוי התפעלות מדת האהבה וכה''ג

However, the aspect of NeHi”Y of Imma is withdrawn during the birthing and revelation of the arousal of the attribute of love and the like, [of the heartfelt emotions]. 

כנראה בחוש שמתקצר ומסתלק הטעם והשכל בשעת התפעלות המדה

For, as is clearly observable, the reasoning and the intellect becomes abbreviated and withdrawn during the arousal of the [heartfelt] emotions. 

(והוא ענין וראיתן על האבנים כו', שהירכים מצטננות בשעת לידה 

(This [explains] the matter of, “You shall see on the birthing stones”, i.e. that the thighs become cold during the time of birthing.[13] 

שנסתלקו נה''י הראשונים ונמשכים נה''י חדשים כו' כמ''ש במ''א)

[This is] because, the first NeHi”Y is withdrawn and a new NeHi”Y is drawn forth, as explained elsewhere.) 

ונק' בחי' בקיעת יסוד דאימא להוליד המדה

This is called the aspect of, “Breaking through Yesod of Imma”, to give birth to the [heartfelt] emotion. 

ותחלה כלולה האהבה בהעלם מכוסה בשכל, כעובר במעי אמו כו'

At first, the [emotion of] love is hidden and concealed, included in the intellect, like a fetus in the womb of its mother. 

אבל לאחר שנולדו המדות הרי הם כלולים מחסדים דאבא וגבורות דאימא בכללות ופרטות שלהם

However, after the [heartfelt] emotions are born they include the kindnesses (Chassadim) of Abba and the judgments (Gevurot) of Imma with [all] their general and particular aspects.[14]

הרי יש ג' מדריגות: בחי' מוחין דיניקה ובחי' מוחין דגדלות ראשון דאימא וגדלות שני דאבא כו' כידוע.

Now, there are three levels in this:[15]  There is the aspect of “Mochin D’Yenika – The Intellect of Suckling”, the aspect of “Mochin D’Gadlut Rishon D’Imma – The Intellect of the First Maturation from Imma”, and “Gadlut Sheni D’Abba – The Second Maturation from Abba”, as known.

וביאור הדברים בהיות ידוע שהמדות הם בבחי' עיבור תלת גו תלת כו'

As known, the explanation of these things is that the emotions are in an aspect of a fetus, three within three. 

דהיינו רק חיצוניות נה''י, ובהם כלול בהעלם חב''ד וחג''ת כו' 

That is, only the externality of NeHi”Y [is revealed]. Included within them in a concealed manner are ChaBa”D and ChaGa”T. 

והוא רק בחי' טבעיות המדות כו'

[This is to say that] these are only the [instinctual] nature of the emotions.[16] 

וביניקה מתגדלים להיות בהכנה לקבל מוחין, והוא כמו התינוק שמתגדלים אבריו מיניקת חלב אמו כידוע

Through suckling (Yenikah), they become developed and prepared to receive intellect.  This is similar to a child whose limbs grow from suckling his mother’s milk, as known.[17]  

עד שבהיותו בן ו' שנה יש במדותיו מוחין בצמצום

[This continues] until when he is six years of age he possesses intellect in his emotions, but in a very limited fashion.[18] 

אך בבחי' הטעם ושכל לנהוג בכל דרכיו, לא מדות טבעיות כבהמה לבד כו'

However, [now] his actions and ways have an aspect [and degree] of reasoning and intellect, and are not just the natural instinctive emotions [which are] only like those of an animal.[19] 

עד היותו בן ט' שאז ראוי להוליד

This continues until he is nine years of age, at which point he is capable of procreation.[20] 

שאז הוא בחי' גדלות המוחין יותר, דהיינו יותר מכפי המצטרך אל המדות לבד

At this point he has an aspect of additional growth of his intellect, more than what is necessary for the emotions alone. 

וגם יוכל להיות התחלת התהוות המדה רק מצד השכל והטעם, וכשיחייב השכל להיפך יולד מדה הפכית, עד שמדותיו רק על פי השכל  

Moreover, it is now possible for the beginning of an emotion which comes into being only according to intellect and reasoning, and if the intellect dictates the opposite, then an opposite emotion will be born, until his emotions are entirely according to [the dictates of] the intellect.[21]

משא''כ קודם לבן ט' אין בו מוחין רק לפי המדה שכבר מוטבע בו, שיוכל להתחכם בזה 

In contrast, prior to the age of nine he only had intellect according to the emotions which already were [instinctively] embedded in him, which he can have insight into.[22] 

שזה ימצא גם בחיות ובהמות, התחכמות במדתם למצוא טרף ומזון, רק שבאדם נק' חי שבמדבר כו' וד''ל.

This [type of intellect] is also found in wild as well as domesticated animals, that they have insight in their [natural] emotions to find food and sustenance, except that in mankind [this aspect] is called “the animal of the speaker – Chai SheB’Medaber”.[23]  This will suffice those of understanding.

ומבן ט' ואילך מוכן לגדלות שני דאבא  

From nine years of age and up he is prepared for the second maturation [which is] from Abba.[24] 

דהיינו שיהיה התגברות השכל על המדות (וכמ''ש במ''א בענין כי מראש צורים כו' באריכות)

This is to say that [now] it is possible for the intellect to overpower the emotions,[25] (as explained elsewhere at length regarding the matter of, “From the pinnacles of the boulders etc”[26]). 

ולכך ראוי להוליד, להיות שאז כל מדה כלולה מט''ס חב''ד חג''ת נה''י  

Because of this he is capable of procreation, since now each sefirah [of the emotions] includes the nine sefirot of ChaBa”D, ChaGa”T and NeHi”Y.[27] 

שכאשר נגדלו המוחין דכל מדה בבחי' חב''ד, אז ממילא יש כח בבחי' נה''י להוליד ולד, כי הא בהא תליא (כמ''ש למעלה באות כ''ו באריכות)

This is because when the aspect of the intellect of ChaBa”D of each emotion is developed, then automatically the aspect of NeHi”Y has the power to give birth to offspring, for the two are interdependent (as was explained at length above in chapter twenty six).[28] 

ובהיותו בן ו' היה כל מדה כלולה מחג''ת נה''י לבד כו', שהמוחין מצומצמין מאד, רק לפי צמצום הטבעיות של המדות כו'

When he was six years of age each emotion included only ChaGa”T and NeHi”Y and the intellect was very constricted, according to the limitations of the natural instincts of the emotions alone.[29]

וגדלות שני היינו מבן י''ג עד ך', שראוי למכור בנכסי אביו כו'

The second maturation is from the age of thirteen until twenty,[30] during which [time] he is capable of selling the [movable] properties of his father.[31] 

שהוא בחי' כחב''ד שבכל מדה כו', והוא בחי' הטיית הרצון בכל מדה מלמעלה מן השכל של המדה כו'

This is the aspect of Keter and ChaBa”D of each emotion.  [In other words,] this is the aspect of the [active] persuasion of the desire of each emotion, from higher than the intellect of that emotion etc.[32] 

עד בן ך' שהוא גדלות המוחין דמדות בשלימות

[This stage of development continues] until the age of twenty which is the maturity of the intellect of the emotions in their complete state.

שיודע למכור בנכסי אביו, במוחין דאבא, שרש ומקור המדות, לשנות מרשות לרשות כו' 

[This is because now] he knows how to sell the [immovable] properties of his father, i.e. with the brains of Abba (Father) which is the source of the emotions, to transfer it from one domain to another etc.[33] 

כמו על דרך משל שינויי צירופי האותיות של השכל, שבא מצד שרש ומקור של עומק השכל ממקורו העצמי דוקא

For example, this is like the changes [he can make] in the combinations of the letters of the intellect, which comes because of the root and source of the depth of the intellect in its essential source, specifically.[34] 

(כמ''ש שם במשל חכם מופלג כו')

(This is as previously explained[35] with the analogy of an outstandingly wise individual etc.)

והיינו בחי' ישראל, לי ראש ומוחין, דהיינו בחי' כחב''ד כו'

This, then, is the aspect of “Yisrael – ישראל”, [whose letters spell] “Li Rosh – לי ראש”,[36] meaning “A head” and intellect “for me”, which are the aspects of Keter, Chochmah, Binah and Da’at. 

שאז הוא בחי' גדלות המוחין ביותר, שיוכל לברר לבחי' ב''ן שהוא בחי' אלקים כידוע, משום דבחכמה,  פנימית כח מ''ה דוקא שמבחי' הכתר דחכמה שבמדות כו', אתברירו כו'  

This is because, then [the intellect] is in an aspect of a much more mature state and is capable of refining the aspect of Ba”N, which is the aspect of Elokim, as is known,[37]  because, “from Chochmah”, i.e. from the inner aspect of the Koach Ma”H specifically,[38] which is from the aspect Keter of Chochmah [as it radiates] within the emotions, “they are clarified”. 

וכמשל חכם גדול ביותר שיודע העומק של השכל ממקור הראשון, יודע יותר איך לברר וללבן להוציא הטעות כו' 

This is analogous to a very wise individual, that the more he knows the [subject] to the depth of the matter at its first source, the more he knows how to clarify and refine it, to remove the errors etc.  

וכן חכמתו עמדה לו להתפרנס באומנות או בריוח עבודה כו', שנק' תורתו אומנתו כו'

Likewise, his wisdom will stand by him so that he can support himself with his profession and profit from his work.  This is called,[39] “His Torah learning is his profession”.[40] 

והיינו ענין האיש דרכו לכבוש כו', שהוא בחי' שם מ''ה דחכמה שמברר לב''ן כו' וז''ש כי שרית עם אלקים כו' וד''ל:

This, then, is the [explanation of] the matter of “It is the nature of man to conquer etc”, which is the aspect of the name of Ma”H – 45 (מ"ה) of Chochmah which refines [the name of] Ba”N – 52 (ב"ן) etc, and this is the meaning of “You have ruled over Elokim”.[41]  This will suffice those of understanding.

End of Chapter Thirty Four



[1] See Etz Chaim (Shaar HaKelipot) Shaar 48, Chapters 2 & 3.
[2] In previous chapters the Rebbe explained how from both the aspect of the lights and the aspect of the vessels, Zeir Anpin (i.e. the emotional sefirot) of the world of Atzilut is totally bound up with the Essence of the Infinite Light, (i.e. “He and His life force and He and His organs are one etc”).  The Rebbe will now begin to explain all the particular levels, aspects and expressions of the emotional sefirot of Zeir Anpin itself.  As previously mentioned, all man’s organs, natural characteristics and life stages etc, hint at great and profound matters in G-d's conduct toward the worlds.  These conducts are called by the names of the stages corresponding to them.  The general principle is that everything found in man hints at G-d's conduct toward His Creation.  Thus, in this chapter the Rebbe will continue employing the analogy of man and his development (i.e. embryonic - Ibur, infancy - Yenika, childhood - Katnut, and, sdulthood – Gadlut) as an analogy to explain the various modes of conduct of Zeir Anpin of Atzilut which affects the state of the rest of Creation which follows it.
[3] Genesis 32:29.  This verse refers to the Biblical incident in which Yaakov wrestled with the angel of his brother Esav.  When Yaakov overpowered the angel, the angel blessed Yaakov and changed his name, so that Yaakov should release him.  The verse states, “You shall no longer be called by the name Yaakov, but rather Yisrael; for you have ruled over Elokim (G-d) etc.”  When angels are performing a mission of G-d, they are called by G-d’s name (Elokim) because of the general rule that “a person’s emissary is like himself”.  Therefore, the simple meaning of this verse is that Yaakov ruled over the angel of Esav, and therefore his name was changed to “Yisrael – ישראל”.  The Hebrew word “Yisrael – ישראל” is a composite of the two words “Yasar E-l – יש"ר א"ל” meaning, “Ruled over E-l (G-d)”. 

On a deeper, mystical level, the aspect of Yisrael represents the aspect of Zeir Anpin, as it states, “My son, my firstborn, Yisrael” (Exodus 4:22).  As explained before, Chochmah and Binah are called “Father – Abba” and “Mother – Imma”, while Zeir Anpin and Nukvah are called the “son” and “daughter” (see Chapter 2). 

Now, regarding the verse, “A sun and a shield is Havayah Elokim”, it is explained that the aspect of Elokim represents the concealment of the revelation of the essential name of Havayah.  (The name of G-d “Elokim – אלה"ים” has a numerical value of 86, which is the numerical value of the word “HaTeva – Nature (הטבע)”). Therefore, it is understood that the name Elokim represents the aspect of Tzimtzum and concealment, as will later be explained at greater length. 

Similarly, as the Rebbe will soon state, “You have ruled over Elokim” is the same concept as the matter of “The name of Ma”H (מ"ה) rules over the name Ba”N (ב"ן)”.  For, as previously mentioned, the name of Ma”H – 45 (מ"ה) shares the numerical value of the word “Adam-man” (אדם).  In contrast, the name of Ba”N – 52 (ב"ן) shares the numerical value of the word for “Animal – Behemah” (בהמה).  Thus, this aspect of “ruling over Elokim” represents the aspect of the intellect (Koach Ma”H) ruling over the nature of the heartfelt emotions.  (This is the fundamental difference between man and animal.  That is, man, through his intellect has the ability to rule over his instinctual emotions and desires.  In contrast, an animal is ruled completely by his instincts and emotions.) 

As explained before, the emotions are revealed through a Tzimtzum-lessening (the “narrow of the neck – Meitzar HaGaron”).  Because of this lessening, when the emotions are initially born, the length and breadth of the intellect and comprehension of Binah, from which they come, actually recedes and becomes concealed, as is clearly observable.  (Therefore, when a person thinks, acts, or speaks during a state of emotional arousal he usually becomes irrational.)  Thus, when the emotions are initially revealed they overpower the intellect thus causing the withdrawal of the revelation of the intellect.  (In such a state the emotions “rule” and “overpower” the intellect.)  At this point the intellect only radiates within them in a diminished fashion, similar to the emotions of a child as compared to those of an adult.  This lower aspect, in which of the heartfelt emotions of Zeir Anpin are in a state of immaturity, is called Yaakov. 

(The name Yaakov (יעקב = 182) has a numerical value of two times Elokim, plus the ten letters of these two names (i.e. אלה"ים אלה"ים = 182).  Etz Chaim explains that these two names of Elokim represent an influence of the intellect of Chochmah and Binah in a completely diminished and concealed form.) 

It is only after the emotions have “matured” through the additional influence and radiance of the intellect within them (which is called Yenika – Suckling), that the emotions become a proper vessel for the light of the intellect.  When this occurs the emotions no longer rule over the “intellect”, but rather, the opposite is true. The intellect now rules and overpowers the emotional arousal.  At this point the arousal of the heart no longer interferes with intellectual arousal, nor does it cause the light of the intellect to be concealed or withdrawn.  Rather, because the emotions become sublimated and “under the rule” of the intellect, the arousal of the heartfelt emotions actually causes an expanded state of intellect, as explained in the introduction.  Because of this, no longer are the emotions called Yaakov but are called Yisrael instead.  This means that there is now a change of state from the emotions overpowering the intellect (as in an animal – Ba”N). Rather, they act similar to a man (Ma”H) whose intellect overrules and overpowers the emotions.  This, then, is the mystical explanation of the verses mentioned above (that Yaakov’s name was changed to Yisrael “because you have ruled over Elokim” etc).  (See Etz Chaim (Shaar Leah V’Rachel) Shaar 38, Chapter 2.)
[4] See Etz Chaim (Shaar TaNT”A) Shaar 5, Chapter 1.  Also see Ma’amarei Admor HaEmtza’ee, Dvarim, Vol.1, p.5, and Vol.2, p.573, and Vol.4, p.1213 (א'ריג).
[5] See Zohar (Hechalot) Pekudei 254b.  Also see Ma’amarei Admor HaEmtza’ee, Dvarim, Vol.1, p.295, and Shmot, Vol.2, p.321.
[6] See Pri Etz Chaim (Shaar Tefilah) Shaar 1, Chapter 7.  Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim, p. 543.
[7] See Tractate Yebamot 65b.
[8] From the introduction to the chapter, the explanation of the statement of the Zohar, “they are clarified (or refined) with Chochmah”, may be understood.  That is, it is specifically when the light of Chochmah vests within the emotions that it effects a profound transformation of their nature.  In other words, this is specifically when the aspect of the “Koach Ma”H – The Power of What” (i.e. the sublimation) of Chochmah radiates within the emotions.  As explained in the introduction, until the light of Chochmah vests within the heartfelt emotions, the emotions overpower the light of the intellect causing it to be withdrawn and diminished.  In contrast, when the light of Chochmah (i.e. Koach Ma”H) vests within the emotions, the emotions become totally sublimated to it, “like a horse to a rider”.  Because of this, the nature of the emotions becomes refined and completely transformed etc. 

This is the name of Ma”H – 45 (מ"ה) which refers to the emotional sefirot of the world of Atzilut (i.e. Zeir Anpin) as they receive from the Koach Ma”H of Chochmah.  As mentioned above, the name Ma”H (מ"ה) has a numerical value of 45, which is the numerical value of the word Adam – Man.  It is specifically this essential aspect of Zeir Anpin as it receives from the light of the Koach Ma”H (כח מ"ה) of Chochmah (חכמה) which has the capability to refine, clarify or “conquer” the original animalistic (ב"ן – Ba”N = Behema – Animal – בהמה) and natural (אלה"ים – Elokim = HaTeva – Nature – הטבע) state of the emotions, which was brought about because of the Tzimtzum-lessening (Meitzar HaGaron – The narrow of the neck), and the withdrawal of the intellect when the emotions were “born”.  (This was explained at great length in the introduction to this chapter.)  Thus, the relationship between the three statements mentioned in the paragraph above is self understood.  This is the same concept as the aspect of Yisrael whose name was changed from Yaakov because he “ruled over Elokim”.
[9] See Zohar VaYakhel 216a.
[10] “Adam Kadma’a – The First Man” (which refers to the hidden Chochmah of Arich Anpin) should not be confused with “Adam Kadmon – Primordial Man” (which refers to the Ratzon L’Ratzon – Desire for the Desire), as previously explained.
[11] This was explained at length in part one of the introduction to this chapter.
[12] Two ways of reading this paragraph, either  generally or particularly, were offered in part one of the introduction to this chapter.
[13] Exodus 1:16.  See also Tractate Sota 11b, and Etz Chaim (Shaar HaMochin) Shaar 20, Chapter 3.  See also Biurei Zohar (of the Mittler Rebbe) Balak 105b.  See also Ma’amarei Admor HaEmtza’ee, Dvarim, Vol.2, p.378.
[14] This paragraph was explained at great length in parts one, two, and four of the introduction to this chapter.
[15] That is, because there is a Tzimtzum between the intellect and the emotions and because the light of the intellect is withdrawn during the arousal of the emotions, therefore, there are different degrees of arousal of the heartfelt emotions according to the manner of the intellect or the degree of revelation of intellect within the emotions.  There are three general categories of influence from the intellect which effect the development of the emotions of Zeir Anpin from their embryonic state-Ibur, until complete maturation Gadlut HaMochin – The Mature Intellect.  (This is because, as understood from all the previous explanations regarding Lights and Vessels and as understood from the introduction to this chapter, there are different stages or states of how the light radiates within the vessels.  Similarly, there are different stages and states of how the light of the intellect radiates within the vessels of the emotions.   As mentioned above, the cause of the different stages is the manner (and Tzimtzum) in which the light of the intellect is influenced into the vessels of the emotions.  The effect is that there are different states and stages of the existence of the emotions, and just as this is the case regarding the physical analogy, so too, there are various spiritual stages of maturity in a person’s spiritual growth. These are caused through the radiance of the G-dly intellect that he achieves through Hitbonenut-contemplation.  That is, there are different stages and states of love and fear of G-d (i.e. relationship with G-d), which are a result of a person’s awareness of G-d, which, in turn, is caused by the difference in his level and manner of Hitbonenut-contemplation.  Correspondingly, there are different stages in how Zeir Anpin (the emotions which are called “the body of the King – Goofa D’Malka”) of the world of Atzilut receives influence of the intellectual light of Abba and Imma, which in turn, effects the entire chaining down of the worlds.)
[16] See footnote 31 of chapter thirty.  It was explained there that this state is compared to the exile-Galut (which is called the exile of the Divine Presence – Galut HaShechinah) in which there is only a glimmer of a glimmer of the revelation of the True Reality of G-d.  This is because of the withdrawal of the Light of the intellectual sefirot (as will be explained at length later, when the “sleep of Zeir Anpin – Durmita D’Zeir Anpin” is explained).  This is to say that there is only a greatly diminished light of ChaBa”D which is concealed within ChaGa”T, which in turn, only radiates in a greatly diminished fashion within NeHi”Y. 

This is similar to a “fetus” or one who is sleeping (in the fetal position etc.) in which his head is folded into his chest, which is between his knees.  Thus, all that is revealed is only an extremely diminished state of awareness (which is in a state of confusion similar to a dream), of only NeHi”Y of NeHi”Y (i.e. the Nefesh of the Nefesh).  (Nevertheless, even a fetus possesses all two hundred and forty eight limbs mentioned above, except that they are very “tiny”, like the body of an infant.)  All that is revealed is the physical nature (NeHi”Y or Mootba) of the world.  This is like a sleep state or a fetal state in which one is completely unaware of true reality, yet is nevertheless dependant and sublimated to it.
[17] As explained in chapter thirty, through Hitbonenut-contemplation the vessels become further developed and capable of receiving the next level of the soul (lights), so that it automatically becomes revealed and drawn forth (into the vessels).  (For, as explained before, all drawing forth of the simple light into the vessels comes about specifically through rectifying the vessels and preparing them to be proper receptacles for the light.  (This is analogous to the drawing forth of the simple power of sight through repairing the eye, which is the vessel for the power of sight, or by creating additional vessels, such as eye glasses etc.  As previously explained, there is no lacking in the simple light or form. Because of this a blind person is capable of giving birth to a fully sighted child.)  The light is then automatically drawn forth in accordance to the vessel, as explained regarding the statement, “It is the nature of man to pursue a woman”.)

Now, physically, the period of suckling (Yenikah) is from age zero until age two (twenty-four months).  During this period an infant’s natural character and emotions become revealed.  However, his actions and emotions are purely instinctual, such as those of an animal.  In other words, he is only drawn toward what he feels is good for him, and repulsed by what he feels is bad for him. 

He received the nature of his emotions and character when he was still in the womb.  This includes the nature to be kind or cruel, generous or miserly, soft hearted or hard hearted, humble or arrogant, happy or depressed etc.  In general these may be divided into two categories: Chessed – Kindness and Gevurah – Might (or Judgment), i.e. either positive (good) or negative (bad).  This is, likewise, the case regarding all the other attributes, such as Tiferet (Hitpa’aroot-Self Esteem), Netzach (the natural desire for conquest) etc.  Each individual is born with a certain composition of characteristics which make up his instinctual nature. In this way each person is different from his fellow.  Although everyone possesses all these qualities, nonetheless, one person is unlike the next in the particular revelations of these attributes.  One person’s soul will lean more towards Chessed, while another’s will lean more towards Gevurah, and yet another will lean more towards Tiferet etc.  (As explained elsewhere, this depends upon where a person’s soul is rooted.)  Nevertheless, while he was in the womb his instinctive emotions and nature were concealed, and there was no awareness or recognition of these qualities at all.  They were not yet even revealed to himself, since they were not yet felt emotions. Therefore, they certainly were not yet revealed to others.  The most basic nature of all people, however, is the instinct to be drawn after that which is good for them and repulsed by that which is bad for them.  However, even this basic nature is not revealed while the fetus is still in the womb.

(Elsewhere it is explained that the reason that at this stage they are called Mootba – Natural (מוטבע) is not only from the word Teva – Nature (טבע), but is related to the terminology of “They were sunken in the reed sea - Toob’oo B’Yam Soof (טובעו בים סוף)”.  (Exodus 15:4)  That is, they are in a complete state of concealment, because in this state although the intrinsic nature is already imbedded there, nonetheless, it is utterly concealed.)

Similarly, in the analogue, during exile the true nature of reality is concealed in the world. This is compared to a fetus – Ibur in its mother’s womb.  That is, the true nature of the world’s total sublimation and unity to G-d is totally concealed.  Because of this, even the lowest basic nature of this reality, that the fulfillment of G-d’s will is good for a person whereas striving after worldly pleasures is bad for him, is concealed.  It is for this reason that in such a state of concealment it is possible for a person to become completely drawn after the many vanities of this world, thinking that they are good for him, when in truth they are actually harmful and damaging to his soul.

Now, once the infant is born, his intrinsic instincts and character begins to be revealed (with all his particular characteristics and attributes).  That is, through the suckling (Yenikah) of his mother’s milk he begins to grow and the natural character of his emotions becomes revealed and developed.

This is similarly the case with the first stage of the emotions which is aroused through Hitbonenut – contemplation.  Through a person’s contemplation of the teachings of Chassidus and Kabbalah, he acknowledges the absolute truth of the G-d’s existence, and recognizes the lowliness of matters of the world. This motivates him to come close to G-d through action (Nefesh) by the acceptance of the Heavenly yoke in performing G-d’s Mitzvot-commandments.  Nonetheless, he has not yet attained any actual revelation of G-dliness because he is still not even on a level of actual heartfelt love and fear of G-d (which would be an aspect of his Ruach).  Rather, he still perceives himself as a completely separate entity from  G-d, and is drawn towards the physical pleasures and temptations of the world.  However, he has become aware of and acknowledges that, in reality, only matters of G-dliness are good for him while the vanities and lusts of the world are bad for him. Therefore, he makes a commitment in regard to his actions, to fulfill the commandments.  In other words, at this stage he is only on a level of cold acknowledgement, which leads him to act upon his convictions, through desisting from evil – i.e distancing himself from that which is damaging to him, and fulfilling the positive commandments – i.e drawing close to that which is good for him.  This is similar to a child who submits to the commands of his mother etc, even though he himself may still emotionally be drawn to do otherwise.  (The gauge of how much of this natural level of the soul is revealed is the strength of his commitment to G-d and the fulfillment of His commandments, specifically in action.)   This continues until age six, as will now be discussed.

[18] Prior to six years of age a child does not have any deep connection (Da’at) to anything, and can therefore easily be persuaded to go from one thing to its opposite (as explained in chapter one regarding the statement of the Sages that, “A child has no Da’at”).  In contrast, at the six of age we see that a child already has more of a heartfelt connection (which comes because of the additional radiance of the intellectual connection of Da’at) to different things.  For this reason, when a six year old child chooses something, or chooses to do something etc, it is because he himself feels a certain personal connection to it.

Because of this there is a Halachic legal ruling that prior to six years of age a person is considered to be a child in all respects.  That is, before he is six years old all of his transactions are considered to have no validity or meaning whatsoever.  In contrast, at the age of six a child may possess enough intellect for his small transactions to be considered valid and binding.  This is because his “yes” is a “yes” and his “no” is a “no”.  (See Tractate Gittin 59a, and Mishneh Torah L’HaRambam, Sefer Kinyan, Hilchot Mechirah 9:6.) That is, prior to the age of six he does not have an appreciation of right or wrong etc. on his own. 

Likewise in the analogy, prior to the “age of six” the only reason a child acts according to the dictates of his parents or teachers etc, is because of the appreciation that it is good for him to accept the yoke of his parent’s or teacher’s commands etc. (which indicates a certain degree of intellect recognition and comprehension).  However, if he was not aware that his actions were being supervised, he would act according to the dictates of his own desires and pleasures (which may not be in accordance to the rules and guidelines set by his parents or teachers etc). This is because he does not yet have any true or deep appreciation of the goodness, in and of himself, in a personal way. He only understands that he must obey his parents and teachers. 

Similarly, in the analogue, prior to the “age of six”:  Through a person’s Hitbonenut contemplation he achieves a level of realization and acknowledgment of the truth of G-d’s existence and supervision, and this becomes manifest in his strongly held conviction and commitment to fulfill G-d’s laws as set forth in the Torah.  (In other words, even in this lower level there is a certain degree of intellect in that he acknowledges and appreciates that he must obey G-d’s will. This is called Hoda’ah.  In contrast, prior to this acknowledgment and awareness it is possible for him to disobey and even transgress G-d’s will, i.e. when he is in a state of “sleep” or “Ibur”.)  Nevertheless, the essence, his heart may still actually be drawn towards the opposite of G-d’s will.

However, now, when he reaches the age of six, a new level of his soul is aroused, in which he has an actual personal connection to matters of G-dliness on his own and feels them to be good and beneficial to him.  This is qualitatively superior to the previous external acknowledgement.  The general difference between these two levels may be understood as follows:  There is a vast difference between a person’s appreciation of the value of someone else’s million dollar business deal as opposed to his own fifty-thousand dollar business deal.  Although he will greatly appreciate his friend’s million dollar business deal, nonetheless, this will not at all compare to the heartfelt arousal which will result from his own personal business deal, even though it is of much lesser monetary value.  This is because the million dollars are “distant” and unrelated to him, while the fifty thousand dollars are “close” to him and will affect him personally.

Likewise, in the analogue, when a person reaches the state of awareness in which matters of G-dliness become personal, there certainly is a much, much greater vitality in his service of G-d, in the performance of the mitzvot-commandments, similar to the vitality that one has in his own personal business affairs.  Thus, the second level which arises from contemplation of G-dliness, is this type of thought, in which the mind becomes attached to G-dliness as something which is directly and personally relevant and meaningful to him.  This is called a “good thought” which becomes connected to action (as opposed to only the “cold thought” of the first level, mentioned above).  In other words, this type of thought gives rise to actual heartfelt love and fear of G-d. However, this too is only as it relates to doing the mitzvot (Commandments) in action. 

This is in contradistinction to the first level which is called, “cold thought”, in which only an acknowledgement and commitment to G-dliness exist from afar. The only thing born of it is his embarrassment and shame, through his realization of just how far he is from G-dliness. Because he realizes the lowliness of this world and its affairs, he makes a commitment to desist from evil (the 365 negative commandments) and to do the 248 positive commandments.  However, this is only because he realizes and acknowledges that it is a very proper and right thing for him to do, and is the true path to achieving his ultimate goal, which is closeness to G-d.  This, then, is the difference between “the age of six” and “before the age of six”.

[19] Another difference between six years of age and before it is clearly apparent.  As may clearly be observed, the growth of the characteristics is not only in their revelation, but in addition, with their growth the emotions become drawn towards greater and more mature matters. A small child becomes emotional over small and immature things, while a more mature person will become emotional about matters of greater significance and importance. As a person matures, he no longer desires the same things he desired during childhood.  On the contrary, he may even be embarrassed about what was so important to him as a child.  However, it must be noted that this is not due to his emotions and character in and of themselves, but rather, this is because of the additional radiance of intellect that he now has. 

This is in contrast to how it is in animals. Because they act completely according to their natures, they cannot change or deviate from them, whatsoever.  This is because, as explained above, the natural character of the emotions remains constant without change whatsoever. In other words, animals do not mature and grow out of their natural inclinations.  In man, however, there are certain changes in the expressions of the nature of his character. When he was a toddler he desired immature things of little value and when he matured his desires changed to matters of greater value.  Certainly, this is due to intellectual growth, which influences and directs the emotions, informing them of what is and is not desirable etc.  As known, the intellect acts as a director who guides the emotions on what to become aroused about etc.  Thus, although the emotions follow their essential nature from birth, nonetheless, their conduct is in accordance to the influence and development of the intellect. 

However, because at this stage the intellect causes a change mainly only in the expression of the natural characteristics and emotions (unlike animals who undergo no change at all in this respect), it is included (by the Rebbe) in the one general level of Mochin D’Yenikah, as well.  That is, the emotions still go entirely according to the natural characteristics but their expression is directed by the intellect, to be invested in more mature matters.  However, from this stage onward another stage of development begins (until nine years of age), in which the emotional arousal is not merely influenced and directed by the intellect, but is also caused by it.  This is in contrast to the previous levels in which the intellect merely directed the natural character and emotions.  This next stage will now be explained.

(That is, as will later be explained, although this above level is already said to be greater than the intellect of an animal, it is nevertheless also animalistic in comparison to that which follows it.  The main reason for this is because both these levels, both prior to age six, and age six (until age nine) relate to what is good for him.  That is, on both levels his natural emotions and desires are all about himself, i.e. his sense and awareness of himself dominates, whereas the intellectual light and arousal which radiates in him and in his emotions is still concealed.  In contrast, at nine years of age the arousal and light of the intellect begins to dominate the natural character and arousal of the emotions, so that the intellect is revealed and dominates, whereas the emotions are sublimated to the intellect, as explained in the introduction to this chapter and as will further be explained.)

[20] See Tractate Yevamot 68a.  This refers to the legal ruling that at nine years of age a person’s sexual acts are considered to be valid, and therefore have legal implications (as in the laws of Yibum-Levirate Marriage etc.)  What is meant here by “procreation” is that he is begins to be capable of “giving birth” to new emotions on the basis of intellect alone. This is in contrast to the previous stages in which the intellect merely guided and directed the natural character of the emotions.  At this stage, however, he begins to be capable of actually bringing forth an emotional arousal caused by the intellectual reasoning alone.  This is to say that the natural character of the emotions now begins to become sublimated to the light of the intellect, rather than vice-versa.  Prior to this stage the emotional arousal towards action was not directly an arousal into the subject of his contemplation, but only indirectly aroused by it.  In contrast, now, his emotions are aroused directly by, and toward, the subject that he contemplates (and is not just an indirect arousal to act).  The reason for this will soon be discussed by the Rebbe.

[21] As may be observed, at the physical age of nine a child begins to have a desire to understanding and have different matters explained to him. Until this point, he may have only recognized and acknowledged these matters as being true, good or even necessary, but did not yet truly understand or appreciate them.  Likewise, at nine years of age he is capable of having a degree of grasp and insight into what he is taught.  (Because of this the commandment to educate a child in matters of Torah and Mitzvot begins mainly at the age of nine.  See Etz Chaim, Shaar 25, Drush 5.)  This is because he now desires and is capable of comprehending the explanations given to him and understanding them.

Now, this level of “age nine” is comparable to the third level of arousal that results from the Divine service and toil of Hitbonenut contemplation, which is called “Natural Love and Fear” (Dechilu U’Rechimu Tiveeyim).  This is when immediately, following the arousal in his thoughts, his heart becomes aroused as well.  This arousal is consciously felt with much vitality.  In other words, the arousal of his thoughts immediately becomes expanded and magnified in his heart.  This is because, as known, the excitement of the heart is much more expansive and magnified in comparison to the excitement of the mind.  This is to say that his heart becomes aroused with the same arousal that took place in the mind, only in a way of greater feeling.  He contemplated and was aroused in his mind by the greatness of G-d, and his heart too now became aroused by the greatness of G-d.  The emotions of the heart now directly respond and go according to the emotions of the intellect.

No longer is the intellect as greatly concealed as in the previous levels of arousal.  This is because in the previous levels, the arousal of the emotions appeared to be completely detached from the intellect, and only indirectly associated with it.  For example, when there was an intellectual contemplation of G-d’s greatness, the emotions became aroused and were drawn towards serving G-d through action, and the thoughts of the greatness of G-d became forgotten from his heart.  All that remained of his intellectual contemplation was an impression of the thoughts of his mind within his heart, and even this, only in an indirect and concealed fashion which translated only into action. In contrast, now, he is capable of an arousal of actual love and awe towards G-d Himself.  (For this reason, the previous levels of love and awe of G-d are not considered to be actual levels of love and awe of G-d.)

This, then, is the meaning by the Rebbe’s words that, “It is now possible for there to begin to be an emotion which is only according to the intellect and reasoning, and when the intellect dictates the opposite then an opposite emotion will be born, until his emotions are entirely according to the intellect.”

Now, although at this stage his emotions are aroused directly from the intellect, nevertheless, there is still a certain degree of separation between the intellect and the emotions.  That is, when the heart becomes excited through his Hitbonenut and his emotions become completely aroused toward G-d, either with great longing, love, joy, bitterness, awe or fear etc., the entire length and breadth of the G-dly matter which he was contemplating becomes abbreviated (but not completely concealed) during the actual emotional response.  The length and breadth of the contemplation (but not the point), recedes and becomes concealed from consciousness.  He is only left with what is called a “Tamtzit” (The final essential conclusion), which is the “Therefore” that follows the contemplation (i.e. for example, that G-d is Mighty and Awesome). 

(The difference between the Tamtzit and the Omek Hamoosag may be understood as follows:  There are two types of essence.  The “essence of mint” is not its true essence, but is rather what remains after it has been thoroughly processed until only its essential oil remains. This is the Tamtzit. In the same way, the Tamtzit of a concept is the “Therefore”, which follows the thorough processing of the concept through Hitbonenut- contemplation.  In contrast, the true essence of mint is the spiritual source of the mint itself.  This is similar to the Omek Hamoosag – the actual depth of the concept (and the G-dliness vested within it etc).  The Omek Hamoosag is the very depth and source of the concept itself.  One who grasps the Omek Hamoosag, which is its very essence and source, has a radically different experience, as will be explained regarding age thirteen and Gadlut Sheni D’Abba – The second maturation from Abba.) 

Nevertheless, it is understood from the analogy of the mint that just as the “essence of mint” has a tremendous power and strength once it has been processed into an essence, so too, with the Tamtzit (“conclusion”) that has been passed over from his intellect to his heart. It, likewise has an incredible strength to it, and is able to cause a great arousal of his emotions.  Nonetheless, at this stage his emotions are still emotions, and there is still a certain separation between the intellect and the emotions (even though, firstly, the emotions are now directly aroused by the intellect, and secondly, they are aroused with the same arousal that took place in intellect etc.) 

Because his arousal is only from the Tamtzit (“conclusion”), to a certain degree the arousal of the emotions is still detached from the intellect.  This is because he only grasps the depth of the concept – Omek HaMoosag (and the G-dliness vested within it) through an external garment (a “Masach – screen”, which will be explained more thoroughly later).  This means that he only grasps the light of Chochmah (and the Infinite Light vested within it) through the garment of the letters of the explanations of Binah.  It is specifically from the explanations that he is mainly aroused.  For this reason this level of arousal is called the “Natural Love and Fear” (Dechilu U’rechimu Tiviyim), because the emotional arousal still overpowers the light of the intellectual arousal from which it is born.  (In contrast, the next level is called, “Intellectual Love and Fear”, since the light of the intellectual arousal overpowers the emotional arousal.)  Nevertheless, as the Rebbe will momentarily state, at this stage the light of the intellect already begins to overpower the natural emotions. This being the case, the emotional arousal is already intellectual.  In other words it is into the intellectual subject upon which he contemplated (as opposed to manifesting into something external to it, as in the previous levels), as explained above.

[22] As previously explained, prior to the age of nine the intellect radiates and vests within the emotions in a totally concealed manner, in which the natural character of the emotions (and the desire for his personal benefit and wellbeing etc) overpower the intellectual light completely.  Because of this, the emotions which are aroused arise in a detached way from the light of the intellect (though the intellect is indeed there).  That means that the intellect which radiates within the emotions is “overpowered” and “ruled” by the animal-like natural emotions and desires etc.   This is not the case, however, in regard to the subsequent stage of “age nine”, in which the emotional arousal is focused toward the subject matter and light of the intellect (even though at this stage there still is a degree of separation between the intellect and emotions, as explained above).
[23] It was stated previously that at the age of six a person’s ways and actions have a degree of intellect and reasoning to them and are not merely driven by natural instinctive emotions, like those of an animal.  Here, however, it states that the intellect that he possesses prior to nine years of age is similar to the intellect of an animal. Even animals are capable of insightful wisdom within their natural characteristics and traits (such as figuring out how to procure food and sustenance etc). 

The explanation of this seeming discrepancy may be clarified through close scrutiny of the words in the text here.  The Rebbe is exacting in his words here, by saying that even the intellect prior to the age of nine is not completely similar to the intellect of an animal, but is specifically called “the animal of the speaker – Chai SheB’Medaber”.  This is because there is a similarity between the intellect of an animal and this level in man; in that (prior to age nine) the arousal of the natural emotions completely dominates the radiance of the intellect, and the intellect only serves to direct the natural character of the emotions, as previously explained.  (This is comparable to an animal who can find food and shelter etc.)  However, this is in contrast to after age nine, in which the light of the intellect begins to dominate over and control the arousal of the emotions and the natural character. 

Thus, the stages preceding age nine are all considered to be animal-like (albeit the “animal of the speaker”) compared to the stages which follow age nine, in which the intellect begins to dominate over the emotions.  (Similarly, there is a difference between six years of age in relation to the stage of suckling which preceded it.  This is to say that when there is only the revelation of the natural character and composition of the emotions, it is entirely animal-like.  In contrast, when there is a maturation of the character and emotions so that they are directed by the intellect and are thereby invested into more mature matters, this is already more than the intellect of an animal (since an animal is incapable of maturing in this regard).  Nonetheless, this maturation and intellect is sublimated entirely to the nature and character. The essential nature did not change whatsoever, and in this respect he still is similar to an animal. However, this is specifically, “the animal of the speaker”.)  This is not the case at nine years of age, in which his emotional arousal comes as a direct result of and exactly according to that which took place in his intellect and contemplation.
[24] That is, the vessels of his emotions are now capable of beginning to be invested with the light of Chochmah (as explained in the introduction).   (However, until the age of thirteen, this light of Chochmah is manifested only through the garments of the explanations of Binah.  It is only at the next stage of thirteen that the light of Chochmah becomes revealed directly within the heart.)
[25] This means that it is now possible for the emotional arousal to come directly from the intellectual arousal (albeit through the garment of the explanations).  This was already explained at length in footnote twenty-one.
[26] See Biurei Zohar (of the Mittler Rebbe), Balak 103d.  The explanations given there are quoted and explained at length in the introduction of this chapter.
[27] Though in a fetus and even in a small child the external vessels (Kelim) of all the sefirot ChaBa”D, ChaGa”T and NeHi”Y are there, nevertheless, because the vessels are “small” they are only capable of containing a diminished radiance of the lights (Orot).  Therefore, though prior to age nine only the aspects of ChaGa”T and NeHi”Y are in a revealed state, nonetheless, there indeed is a small measure of intellect (ChaBa”D). However, this is only the intellect of the emotions (i.e. ChaBa”D of ChaGa”T or ChaBa”D of NeHi”Y).  Because of this, prior to age nine a person is considered to possess only the general ChaGa”T and NeHi”Y.  In contrast, at age nine the development and revelation of the intellectual sefirot (ChaBa”D) in and of themselves begins (not only that which is necessary for the emotions etc).
[28] As explained in chapter twenty six, in order to bring forth a new soul, it is necessary for there to be an inner unification of Abba and Imma, through the sublimation and pleasure of Arich Anpin and Atik Yomin.  This is because for there to be any new influence within the chaining down of the worlds (Seder Hishtalshelut) it must come from the Essence of the Infinite Light (Atzmoot Ohr Ein Sof).  Therefore, for there to be an issuance of new influence from the Essence, there must be additional influence of pleasure and desire, which is what draws out the Essence, as explained in chapter twenty-four.  This may be clearly understood from the example of the conception of a new human being into the world.  In order for a child (i.e. a new soul) to be born, there must be an inner unification of Abba (Father) and Imma (Mother).  Moreover, for the seminal drop to issue forth, the essential self of the person must be invested in it. This is brought out through great pleasure.  A further analogy for this was given in chapter twenty-six.  That is, it is similar a person who is particularly outstanding in his deep insight and wisdom. Since he knows the concept to its intangible depth, specifically to the very source of its inception, he is therefore capable of bringing out influence and new explanations from it, to someone who is of a much lesser intellectual level than himself, even to a small child. 

This is not so, however, in the case of someone who does not grasp the concept to its very depth.  It will be difficult enough for him to thoroughly understand the concept himself, let alone to explain it to someone other than himself who is on a lesser intellectual level.  We therefore find that the ability to bring forth new influence (NeHi”Y) is dependant upon and goes according to the power of the intellect (ChaBa”D).  Since prior to the age of nine a person only has the general sefirot of ChaGa”T and NeHi”Y, he is therefore incapable of “procreation” and “giving birth” to a new influence and revelation, since this is dependant upon the strength of the intellect (ChaBa”D).  In contrast, when he begins to have a revelation of the intellect of ChaBa”D itself (not just for the emotions) he then begins to be capable of bringing forth new influence and revelation, i.e. “giving birth”.

This ability to “give birth” and bring out new influence is specifically due to the great pleasure involved in grasping the depth of the concept (Omek HaMoosag).  That is, in order for him to have the flash of insight and Chochmah he must be totally invested into the concept, to the point that he arouses the “hidden pleasure” of his soul, as previously explained.  Thus, now that he has reached this level of intellectual maturity, he is now capable of bringing forth new explanations etc, from the depth of the concept (which is the source of the length and width, as explained in chapter one.)

However, as explained in Etz Chaim (Shaar HaKlallim, Chapter 8) at “age nine” he is not yet truly capable of impregnating a female (Nukvah). Only later at “age thirteen” is he capable of doin

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