• 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 

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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 36

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 Thirty-Six


והנה כתיב אלה תולדות יעקב יוסף

Now, it is written,[1] “These are the offspring of Yaakov; Yosef”. 

שהוא בחי' יסוד, בחי' צדיק עליון כו'

[Yosef] is the aspect of Yesod,[2] which is the aspect of the “Upper Righteous One” (Tzadik Elyon).[3] 

והוא הנקרא וי''ו זעירא כו':

He is also called “the small Vav” (Vav Ze’ira) etc.[4]

וביאור הדברים ידוע בענין כי כל בשמים ובארץ

Now, the explanation of these things is known regarding the matter of [the verse,[5] “Yours, G-d, is the greatness (Gedulah),[6] and the might (Gevurah), and the glory (Tiferet), the victory (Netzach), and the majesty (Hod):] for all[7] that is in heaven and on earth is yours.”

ותרגומו דאחיד בשמיא כו' שהוא בחי' אור השפע דיסוד צדיק עליון הנקרא חי העולמים כו'

The [Aramaic] translation of this [latter part of the verse] is, “He unites the heavens and [the earth]”.  This is the aspect of the light of the influence of Yesod, the Upper Righteous One, who is called “the life of the worlds.”[8]

ועל דרך משל מי שמבין אור השכל לעצמו אבל אין לו כח להביא אור השכל לידי השפעה לחוץ למקבל

By way of analogy, one who understands the light of an [intellectual] concept in and of himself, but does not have the power to bring the light of this concept forth to influence it outside [of himself] to a recipient,

הרי זה עדיין רק בבחי' עצם השפע הזאת כמו שהוא בעצמו

behold, this is still only the aspect of the essence of this influence, as it is in himself. 

אבל מי שיוכל להביאו להשפעה בגלוי למקבלים הוא הנקרא בחי' יסוד כו'

However, one who is capable of bringing it out as an influence and revelation to recipients is called the aspect of Yesod. 

והוא הנקרא כל דאחיד כו' שנמשך מן המשפיע אל המקבל

He is called, “He who unites [the heavens and the earth]”, drawing forth [influence] from the influencer to the recipient.[9]

וכמו שכתוב אור זרוע לצדיק כו' וכתיב באור כי טוב, שבחי' יסוד נקרא טוב כמו שמטבע הטוב להטיב לזולתו דוקא

This is as stated,[10] “Light is sown for the righteous”, and it states about light,[11] “[And G-d saw the light,] that it was good”, just as the aspect of Yesod is called “Good – Tov” (טוב),[12] as in [the statement],[13] “It is the nature of the good to bestow goodness”[14] specifically to another.[15] 

כך בחי' יסוד נקרא צדיק וטוב כמו שכתוב אמרו צדיק כי טוב, וצדיק צדקות אהב כו' להחיות רוח שפלים כו' וכמו שכתוב טוב ה' לכל כו'

Thus, the aspect of Yesod is called “Righteous – Tzadik” and “Good – Tov”, as stated,[16] “Say of the righteous, that they are good,” and it states,[17] “For [the L-rd is] righteous, He loves righteousness,” that is,[18] “to revive the spirit of the humble”, and as stated,[19] “The L-rd is good to all.”

(וטוב גימטריא י''ז שהוא א''ה ו''ה, ר''ת דאת השמים ואת הארץ, דהיינו דאחיד בשמיא וארעא כו'

(Moreover, the word “Tov – Good” (טוב) has a numerical value of seventeen,[20] i.e. א"ה ו"ה, which are the first letters of the words [of the verse,[21]] “את השמים ואת הארץ – The Heavens and The Earth,” that is, “He unites the heavens and the earth.”[22] 

שזהו בחי' התקשרות המשפיע במקבל כידוע ומבואר במקום אחר

This is the aspect of the connection of the influencer to the recipient, as is known and as explained elsewhere. 

ונקרא גם כן שלום וברית כמו בפנחס, הנני נותן לו את בריתי שלום

[The aspect of Yesod] is also called “Shalom - Peace”[23] and “Brit – Covenant”, as [the verse states] regarding Pinchas,[24] “Behold, I give to him my covenant of peace.” 

כמו שכתוב במקום אחר בהפרש שבין פנימיות יסוד ז''א כיוסף לחיצוניות יסוד שהוא בחי' נח צדיק תמים, כמו שכתוב בזהר)

This is in accordance with what is explained elsewhere regarding the difference between the innerness of Yesod of Zeir Anpin, which is Yosef, and the externality of Yesod, which is the aspect of Noach [25]who is [also] called “righteous” and “perfect,”[26] as stated in the Zohar.[27])

והיינו ו' זעירא שהוא בחי' הקיבוץ ואסיפת אור ושפע של המדות דיעקב הנ''ל.

This, then, is [the aspect of] the “small Vav”,[28] which is the aspect of the collecting and gathering of the light and influence of the emotional qualities of Yaakov[29], which were explained above. 

וזהו אלה תולדות יעקב יוסף, בחי' התולדה של המדות על ידי יוסף דוקא, שהוא אור הזרוע לצדיק ח''י עלמין כו'

This, then, is [the meaning of,] “These are the offspring of Yaakov; Yosef”.  That is, the aspect of the offspring [i.e. influence] of the emotions is through Yosef specifically[30], which is the “Light” that is “sown for the Righteous” [who receives from and is thus called] the “Eighteen Worlds” (Chay Almin).[31]

וכתיב צדיק כתמר כו' כארז בלבנון, ששרש יסוד ז''א הוא ביסוד דא''א וע''י שלמעלה מן השכל כו'

Furthermore, it is written,[32] “The righteous man shall flourish like the palm tree and grow great like a cedar in the Lebanon.”  For, the source of Yesod of Zeir Anpin is in Yesod of Arich Anpin and Atik Yomin which transcend the intellect.[33] 

כי נעוץ תחלתן בסופן כי יסוד נקרא סיומא דגופא כו'

For, “their beginning is bound with their end”[34]  for Yesod is called,[35] “the extremity of the body.”[36] 

ועל כן עיקר התענוג בכלות השפע דוקא, וכידוע בענין ויכל אלקים כו'

It is for this reason that the principal pleasure [is felt] specifically at the end of the influencing, as is known regarding the matter of,[37] “[And by the seventh day] G-d had ended [His work which He had done] etc.”[38] 

(והיינו שהיה יוסף יפה תואר כו' מעין שופריה דיעקב, בחי' ת''ת דז''א, ושופריה דיעקב מעין שופריה דאדם קדמאה, בחי' א''א וא''ק כו')

(This is also the meaning of the verse,[39] “And Yosef was well built [and good looking].”[40]  That is,[41] “His appearance resembled the beauty of Yaakov” – which is the aspect of Tiferet of Zeir Anpin – “And the appearance of Yaakov resembled the beauty of Adam Kadma’a (The Primal Man),”[42] – which is the aspect of Arich Anpin and Adam Kadmon etc.)[43]

ומה שכתוב אלה תולדות, היינו בחי' ו''ק דז''א שכלול כל אחד מו', שעולה גימטריא אלה 

Now, regarding the words [of the aforementioned verse,] “These are the offspring – Eileh Toldot” (אלה תולדות): This refers to the aspect of the “six directions” of Zeir Anpin each of which also includes six,[44] thus totaling 36 which is the numerical value of the word “אלה” (“these are”).[45] 

אך אין תולדה בלא תוספת מוחין חדשים מאו''א על ידי בחי' הגדלות דכחב''ד שבז''א כנ''ל

However, there can be no “offspring” without an additional influence of new intellect from Abba and Imma, which is brought about by means of the maturation of Keter, Chochmah, Binah and Da’at of Zeir Anpin, as previously explained.[46]

(ובזה יש גם כן בחי' ההתבוננות אחת כוללת מן הרבה פרטים בכלל אחד, שהוא מיסוד דמל' דא''ס עד בחי' יסוד ז''א

(In the above, we again [observe] the aspect of a single Hitbonenut contemplation that includes many particulars in one general point, i.e. from Yesod of Malchut of the Infinite (Ein Sof) until the aspect of Yesod of Zeir Anpin. 

(על דרך הנ''ל בז''א בכלל, שהוא סוף עולם האין סוף כו')

(This is similar to the manner previously described regarding Zeir Anpin in general, which is the end of the world of the Infinite.[47]) 

וכמו שכתוב וידבר שלמה מן הארז אשר בלבנון, בעצם התענוג הפשוט שבעצמות אא''ס כשעלה ברצונו הפשוט אנא אמלוך כו'

This is in accordance with what is written regarding King Solomon,[48] “[He spoke of trees, from the cedar tree that is in the Lebanon to the hyssop that is in the wall.[49]]”  The words “from the cedar tree that is in the Lebanon” refers to the simple essential pleasure that is in the Essence of the Infinite Light when the desire of “I will rule” arose in His simple will. 

עד בחי' האזוב אשר בקיר, שהוא בחי' וי''ו זעירא דקטנות יסוד ז''א בהשפעתו והתקשרותו במל' שנקרא קיר

The words “to the hyssop that is in the wall” refers to the aspect of the “small Vav”, i.e. the immaturity of Yesod of Zeir Anpin, in its influencing and union with Malchut which is called “the wall.”[50] 

וכמו שכתוב ויתפלל כו' אל הקיר, וכן נעשה נא עליית קיר, שהוא בחי' המל' כמו שכתוב בזהר

This is as stated,[51] “Then he turned his face to the wall and prayed etc,” and likewise it states,[52] “Pray, let us make a loft with a wall etc,”[53] which refers to Malchut, as stated in the Zohar. 

והיינו צדיק כתמר דסליק לע' שנין דא''ק, ששם כארז בלבנון ישגה בבחי' א''ס ממש וד''ל)

This, then, is the meaning of, “The righteous man shall flourish like the palm tree,” that is, he ascends to the “seventy years”[54] of Adam Kadmon[55] and there “he will grow like a cedar in the Lebanon” in an aspect of limitlessness (Ein Sof), literally.[56]  This will suffice those of understanding.)

(וגם עוד מבואר במקום אחר שיוסף נקרא יתום מאמו ולא מאביו כו'

(It is also explained elsewhere that Yosef is called[57] “an orphan from his mother”, but not from his father. 

ר''ת יתום יפה תאר כו'

The [letters of the] word “orphan – Yatom” (יתום) form an acronym for [the words of the verse,] “[And Yosef was] well built and good looking – יפה תאר ויפה מראה.”[58] 

וענין יתום מאמו היינו לפי שבחי' יסוד אימא קצר ומסתלק ונעלם בתולדות המדות, כנראה בחוש שבהתפעלות המדות מסתלק השכל כו'

Now, the reason that “he is an orphan from his mother” is because the aspect of Yesod of Imma is short[59] and withdraws and is concealed during the birth of the emotions.  For, as is clearly observable, the intellect withdraws with the arousal of the emotions. 

ולזה אמר דבינה רק עד הוד דז''א אתפשטת,ולא עד יסוד ז''א 

It is for this reason that it states that Binah only spreads forth until Hod of Zeir Anpin, but not until Yesod of Zeir Anpin.[60] 

שזהו רק עד בחי' ההודאה שבאה מצד השכל

That is, it only [spreads forth] until [it causes] the aspect of the acknowledgment (Hoda’ah) which comes about because of the intellect. 

ולא בבחי' יסוד דז''א שהוא בחי' ההתקשרות עצמיות שבלב, שבו מאיר מבחי' יסוד אבא

However, it does not spread forth until Yesod of Zeir Anpin, which is the aspect of the essential connection of the heart within which there is a glimmer from the aspect of Yesod of Abba. 

בחי' התקשרות בעצם אור המושכל קודם שבא להשגה, והיינו לבי ראה הרבה חכמה כו' ראיית השכל שבלב בשר ביסוד ז''א דוקא

[That is, the aspect of Yesod of Abba] is the aspect of the connection to the essential light of the concept, prior to its [investment] within the comprehension.  Regarding this it states,[61] “My heart has seen much wisdom etc,” i.e. [this is] the sight of the intellect within the heart of flesh, in Yesod of Zeir Anpin, specifically. 

והוא בחי' הביטול שנמשך בהבל חזה הלב, כמו שכתוב בר''מ בעין השכל, דבלבא אתחזי כולא כו'

It is the aspect of the sublimation which is drawn forth in the breath of the chest and heart, and as stated in Ra’aya Mehemna,[62] “With the eye of the intellect, which is in the heart, one can see everything.”

לפי שיסוד אבא ארוך משל אימא ונמשך עד בחי' יסוד ז''א גם לאחר שנסתלק אור הבינה

This is because the Yesod of Abba is longer than that of Imma,[63] and is drawn forth until Yesod of Zeir Anpin even after the light of Binah is withdrawn. 

על כן נקרא יתום מאמו ולא מאביו וכו' וכמו שכתוב ביאור זה במקום אחר באריכות

Thus, [Yesod of Zeir Anpin] is called “an orphan from his mother” but not from his father etc., as is explained elsewhere at length.[64] 

והיינו גם כן ענין אלה תולדות יעקב, בחי' טיפת יסוד אבא, הוא יוסף יסוד ז''א כו' וד''ל):

This is also the matter of, “These are the offspring of Yaakov;” i.e. the seminal drop of Yesod of Abba [Yaakov] is the [source of the] aspect of “Yosef,” i.e. Yesod of Zeir Anpin.  This will suffice those of understanding.)

End of Chapter Thirty-Six

[1] Genesis 37:2
[2] Out of all the characters in the Torah it is specifically Yosef who is traditionally referred to as, “Yosef HaTzadik” (Joseph the Righteous). This is because although he was put in a situation of great temptation, he nevertheless restrained himself (in the aspect of Yesod, which corresponds to the male reproductive organ) when tempted by the wife of Potiphar (Genesis 39).  (Noach too is likewise called “A Righteous Man – Ish Tzadik,” for although he lived in a very immoral generation, he guarded himself against immorality etc.)  Regarding the righteous, the verse (Proverbs 10:25) states, “V’Tzadik Yesod Olam – The Righteous is the foundation of the world.”  According to Kabbalah this verse is understood to mean that the aspect of the Tzadik (a righteous individual) is synonymous with the aspect of Yesod.  The reason for this will be explained later in the chapter.  Nevertheless, we can now understand why it is specifically Yosef who is called Yosef HaTzadik (Joseph the Righteous) and is the vehicle and “chariot” for the supernal attribute of Yesod.  Because of this the verse states, “These are the offspring of Yaakov; Yosef etc.”  (See Zohar, (Ra’ayah Mehemnah) Pinchas 236a., Zohar at the beginning of Parashat Noach,  Pardes Rimonim, Shaar Erchey HaKinuyim (Shaar 23) section on Yosef.) 
[3] Elsewhere it is explained that there are two aspects; “The Upper Righteous One” (Tzadik Elyon) which is Yesod of Zeir Anpin of Atzilut and is represented by Joseph and “The Lower Righteous One” (Tzadik Tachton) which is Yesod of Nukva of Atzilut-The Female (Malchut) and is represented by his brother Benjamin.  As previously mentioned, the aspect of Yesod is the connection and bond between the influencer and the recipient. Now there are two aspects in this regard; the aspect of the love and connection of the influencer to the recipient which is called “The Upper Righteous One”, and is the aspect of the Yesod of the male, and also the aspect of the love and connection of the recipient to the influencer, which is called “The Lower Righteous One” and is the aspect of the Yesod of the female. Since in his relationship with his brother Joseph, Benjamin was the recipient of influence, rather than the giver of influence, therefore he represents the female aspect in this respect. (See Shaarei Orah 27a. Also see Ma’amarei Admor HaEmtza’ee, Parashat Mekeitz pg. 297-299)
[4] That is, Yaakov (Tiferet) is called the “Big Vav”, as explained at length in the previous chapter.  In contrast, Yosef (Yesod) is called the “Small Vav” and is a lesser extension of the “Big Vav”.   (See Zohar, Acharei 74b.)
[5] Chronicles I 29:11. The following is a transliteration of the Hebrew text of the verse; “Lecha HaShem HaGedulah, V’HaGevurah, V’HaTiferet, V’HaNetzach, V’HaHod, Ki Kol Bashamaym U’BaAretz, Lecha Hashem HaMamlachah (i.e. Malchut) etc.”
[6] The quality of Gedulah (Greatness) is synonymous with the attribute of Chessed (Kindness).  In older works of Kabbalah the quality of Chessed is often referred to as Gedulah. The reason for this is because here Gedulah-Greatness means largess, generosity and magnanimity, which is a function of Chesed-Kindness.
[7] Yesod is called by the name Kol-All, because it draws influence from all the upper Sefirot which are above it and brings it down to Malchut. Since all existence is dependent on this, it is thus called Kol-All.  Furthermore, the words כי כל – Ki Kol in the verse have the same numerical value as the word יסוד – Yesod. (כי כל=יסוד = 80).  (See Sha’arei Orah, Sha’ar Two by Rabbi Yosef Gikatilia.)
[8] These three names, “Yesod”, “The Upper Righteous One” and “The Life of the Worlds”, are inter-related. That is, it is the aspect of Yesod which brings forth influence and vitality from the influencer to recipient.  He is thus called “The life of the worlds” (Chay HaOlamim) because He is the source of the life of the world. He is called Tzadik-The Righteous One, because all influence of goodness and blessings to the world comes through Him and He is called Yesod-Foundation, because since all existence and life force comes through Him, He therefore is the foundation of the world, upon which everything rests. This is the meaning of the verse, “The Righteous is the foundation of the world – V’Tzadik Yesod Olam” (וצדיק יסוד עולם). (See Zohar, Miketz 193b.  See the morning prayers, Baruch SheAmar.  Also see Siddur (of The Alter Rebbe) pg. 86d.   Also see Pirush HaMilot pg. 77c (עז ע"ג). Also see Sha’arei Orah, Sha’ar Two, by Rabbi Yosef Gikatilia.)
[9] This may be understood by the example of a person who is wise and knows a subject very well in and of himself.    However, if he would need to influence and reveal it to a recipient who is not on the same level as he is, he would be incapable of finding the appropriate words of instruction and knowing how to convey the concept by lowering and tailoring it to the capacity of the recipient, so that he too could understand and assimilate it. This being the case the influence remains concealed within him and can never be revealed. On the other hand, there could be another individual who possesses the vessel or talent to find the appropriate words of instruction and therefore knows how to convey and draw down conceptual influence to a recipient. Such a person is considered to be in the aspect of the male organ (Yesod D’Dechoora) because he is capable of influencing a recipient. This principle likewise applies to the Yesod of the emotions. The emotions, which are Kindness, Severity and Mercy (Chesed, Gevurah, Tiferet) are the essential emotional influence as it exists in and of itself. However, the ability to draw this influence down to a recipient is the quality of Yesod. This is considered to be the uniting of the heavens, i.e. the influencer, to the earth, i.e. the recipient.  (See Ma’amarei Admor HaEmtza’ee, Parashat MiKeitz, p.292.) The reason why he has this ability to convey and lower the concept is not solely due to the great and expansive wisdom of the teacher. Rather, in order to influence intellect to another, there must be a tzimtzum- restraint of the intellect and a specific description of the letters of the concept in and of themselves, different from how the concept exists in its essential state. Because of this, if the mind of the teacher is preoccupied in comprehending the essential concept, he will be incapable of restraining his thoughts to distinguish and isolate a small part of it with the intent of making it comprehendible to a recipient. Now, this ability to restrain oneself to a specific detail of a concept in order to explain it, rather than simultaneously entertaining all of it at once, in all its details, is the quality of Yesod. (See Ohr HaTorah, Parashat Masei, pg. 1401) Furthermore, the degree of the teacher’s ability to bring down the subject to the student is directly proportional to the degree of his desire and pleasure in bringing it down to the student. This is similar to the intellectual connection of a father to his son’s intellect when he teaches him with love and with the desire that his son should understand the subject.  If not for this, even if the son would have overheard the same words from his father, while the father was learning by himself, nonetheless, he would not have understood nearly as much as he does now that his father makes a mental connection with him and speaks to him with love and desire, face to face.  This is because he has a great desire that his son should understand. The greater is the father’s desire and pleasure in teaching the child, so will he have a greater influence upon him and the child will learn more. Through this the son will be able to receive more and, in turn, the father will therefore give more. This is because desire and pleasure cause his mind to expand and grow, with an expansive interest to influence and teach his son. A more physical analogy of this is the fact that the amount of sperm produced during marital relations is a result of the amount of desire and pleasure. To the degree of a person’s desire and pleasure, that is how much influence he draws down from his brain during conception. This is the reason why the sages of the Kabbalah compared the matter of the union of the Sefirah of Yesod with the Sefirah of Malchut to marital union. (See Tanya, Igeret HaKodesh, Part 15, pg. 122b-123a)      
[10] Psalms 97:11.
[11] Genesis 1:3
[12] See Zohar, Noach 60a.  Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 224. Also see Sha’arei Orah, Sha’ar Two, by Rabbi Yosef Gikatilia.
[13] See Tanya, Shaar HaYichud VeHa’Emunah, Ch. 4.  Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 5.  Also see Torat Chaim, Bereishit, p. 30b and footnote 4 there.
[14] In other words, Yesod is the conduit for all influence of existence, life and goodness in that first it receives from all the upper lights that are above it, as in the verse, “light is sown for the righteous”, and then it bestows this light and goodness to that which is lower than it, as in, “It is the nature of the good to bestow goodness.”
[15] Yesod is similar to a Tzadik because a Tzadik is a totally selfless individual whose sole desire and intent is to benefit others. In this respect a Tzadik is like a water wheel that takes in on one side and gives out on the other side. This is facilitated by two types of selflessness-Bitul. This may be understood through the Teacher/Student analogy. In order to properly receive the teachings of the teacher, the student must set aside his own personality, empty himself of his own pre-conceived notions and put his trust wholly on the teacher’s knowledge of the subject, totally focusing himself on the wisdom being conveyed to him. When he is doing this he can only receive knowledge and influence, rather than give it. Later, once he has totally absorbed and assimilated what he was taught, he can give over the teachings to a recipient, who is his student. In order to do this he must again set aside his own personality and way of understanding the subject and only have the student’s benefit in mind, so that he can tailor his words to the capacity and personality of the student. When he is doing this he can only give over knowledge rather than receive it. This is similar to a water wheel. The receptacles of the water wheel cannot receive and pour out water simultaneously. Rather, they receive on one side of the water wheel and then pour out on the other side. Nonetheless, the whole purpose of the water wheel is to pour out water rather than to receive water. It receives water specifically in order to pour it out. This is why the water wheel was built in the first place. In the same way, even though the Tzadik must have both types of selflessness-Bitul, and must set aside his own personality in order to receive as well as to give, nonetheless, his primary desire and purpose is to bestow goodness on others. This represents the ultimate selflessness, since while he is giving he cannot receive. However, ultimately, it is this very selflessness which gives him the ability to receive, because according to how much he gives, that is how much he will receive. Just as it is with a water wheel, the giving and receiving are interdependent. As much water as the water wheel receives on the one side, that is how much it can pour out on the other side, and as much water as it pours out on the other side, that is how much it can receive on the one side. Now, in the same manner, the primary purpose of the Sefirah of Yesod is specifically to influence goodness to the Sefirah of Malchut. Likewise, as much as it gives, that is how much it receives and as much as it receives, that is how much it gives. The two functions are interdependent. Because Yesod has these functions of both receiving everything from the Sefirot that are above it, as well as giving everything to the Sefirah that is below it, it is therefore called Kol-All, and because it represents the ability to bring down blessings and goodness to Malchut, which is the recipient, it is called, “Tov-Good”. As Explained above, this is because its entire purpose and desire is only to draw down good influence to the recipient. (See Tanya, Igeret HaKodesh, part 15, pg. 122b-123a. Also see Ma’amarei Admor Ha’Emtza’ee, Parashat Mikeitz, p.292. Also see Ohr HaTorah, Parashat Mikeitz, pg. 1401-1403. Also see Sha’arei Orah, Sha’ar two, by Rabbi Yosef Gikatilia.)
[16] Isaiah 3:10
[17] Psalms 11:7
[18] Isaiah 57:15
[19] Psalms 145:9
[20] See Likkutei Torah (of the Arizal), Vayeshev.  Also see Ma’amarei Admor HaEmtza’ee, Bereishit, pg. 294 and pg. 328.  Also see Shaarei Orah (of the Mittler Rebbe), pg. 170.
[21] Genesis 1:1; Jeremiah 23:24.  Also see Zohar Hashmatot, 251a.  Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 225.
[22]  The first two letters of this name (א''ה) are the first two letters of the Divine name א-ה-י-ה which represent the highest levels of the highest Sefirah, which is Keter (Pleasure and Desire), whereas the last two letters of this name (ו''ה) are the last two letters of the Divine name י-ה-ו-ה which represent the lower levels of Zeir Anpin and Nukva (Malchut). As the Zohar states on the words, את השמים ואת הארץ – The heavens and the earth, “These words form the acrostic אהו''ה, for with this name the heaven and the earth were created. The heavens were created with the א''ה and the earth and everything therein were created with the ו''ה”. Thus we clearly see that this name represents the union of the higher levels (the heavens) with the lower levels (the earth). (See Zohar Hashmatot, pg. 251a)
[23] As mentioned above Yesod unites the heavens, which is the aspect of the giver of influence, to the earth, which is the aspect of the recipient of that influence. Therefore, it is called Shalom-Peace, as in the verse, “Behold I give my covenant of peace etc. (Parashat Pinchas, 25:12) and as in the verse, “And you shall know peace in your tent” (Job 5:24), which constitutes the aspect of the bond of influence between the giver and the recipient.  (See Ma’amarei Admor HaEmtza’ee, Kuntreisim, p. 226.)
[24] Numbers 25:12. Also see Yalkut Reuveni, Parashat Korach, Dibur HaMatchil כשנקרא in which Pinchas is associated with the Sefirah of Yesod. In Ma’amarei Admor HaEmtza’ee, Parashat Mikeitz, pg. 293, the Rebbe states that, more specifically, Pinchas personifies Yesod of the Sefirah of Chessed since he specifically received the Brit Kehunah-The Covenant of Priesthood.  The priesthood (Kehunah) corresponds to the aspect of Chessed, as stated, “For you are a priest forever.”  This refers to the aspect of Chessed, since the word “You” is in the second person which is indicative of revelation. This is because the word, “You” indicates a direct relationship with the person spoken to.  This is in contrast to the word “He” which is in the third person, and is indicative of concealment. This is because the word “he” indicates that the relationship with the person spoken about is round about and indirect. (See Hemshech B’Sha’a SheHikdimu 5672, pg. 1.) 
[25] Since Yesod is good and represents the ability to influence a recipient, like a good person whose sole desire is to draw out and bestow goodness upon recipients, we therefore find that there are two aspects in Yesod.  These are its inner and outer aspects. The inner aspect is the light of the influence of kindness and goodness of everything in his desire, intellect and emotions to their finest details, as they still exist within him. This is called Ish Tov-The Good Man, and is the level of Yosef. The external aspect of Yesod, which receives from the inner aspect, is the fact that all goodness and kindness is drawn from him. This is called Tzaddik Kee Tov-He is Righteous because he is good, and is the level of Noach. In other words, why is it that the external level is “righteous” and influences everything? It is specifically because he is good in his essence, i.e. specifically because he receives from the inner level which is “good”.   (See Ma’amarei Admor HaEmtza’ee, Parashat Mikeitz, pg. 292.)
[26] Genesis 5:9
[27] See Zohar, beginning of Parshat Noach.  Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim p. 225.
[28] Da’at is called the “Big Vav”, because it includes within itself, in a heyulie form, the three heartfelt emotions of Chesed, Gevurah and Tiferet, and the three gut emotions of Netzach, Hod and Yesod, all of which make up the six Sefirot of Zeir Anpin. These six come to the numerical value of the letter Vav=6. Now, the shape of the letter Vav (ו) is similar to a long pipe. This is because through Zeir Anpin the G-dly influence, which is likened to the masculine waters, descends to influence Malchut, which is also called Nukvah-The Female or Imma Tata’a-The Lower Mother. However, all the levels higher than Yesod are still considered to be part and parcel of Zeir Anpin itself, whereas, though Yesod is still connected to Zeir Anpin and is an extension of it, nonetheless, it is already “protruding” and coming out of the “body” of Zeir Anpin. This is because it is totally focused on bringing the influence out to the recipient. Because of this it is likened to the male reproductive organ, which is like a “the small Vav” and protrudes from the body for the purpose of impregnating the female. (See Ma’amarei Admor HaEmtza’ee, Kuntresim, L’Habin Shoresh Inyan Chevley Moshiach.)   
[29] i.e Zeir Anpin.
[30] i.e. Yesod.
[31] The Eighteen worlds relates to the eighteen vertebrae of the spinal cord which is shaped like a Vav (ו). It is specifically the spine which a) holds up the entire body and is thus the foundation of the body, and b) brings the influence down and thereby connects the Daat of the brain, all the way down to the lowest extremity of the body, which is Yesod. This being the case, Yesod, which is likened to the male reproductive organ, is considered to be the final extension from the spinal cord. This is because the influence of life force begins in conception as it exists in the brain, until it makes its way through the spinal cord and finally comes out of the male organ to impregnate the female. Because of this Yesod is likewise called, Chay Almin, which means “The Life of the Worlds” and also means, “The Eighteen Worlds”. Since Yesod receives the final life force and influence through the spinal cord, it is also called Chay Chooliot HaShedra-The Eighteen Vertebrae of the Spine.  (See Tikkunei Zohar (Tikkun 18) 31b; 33a.  Also see Pardes Rimonim, Shaar 3, Ch.5 and Shaar 15, Ch. 2. Also see Torat Chaim, Parashat Noach, pg.53:a and Ma’amarei Admor HaEmtza’ee, Shmot volume II, Parashat Zachor, pg.499a. Also see Siddur HaAri’zal, Kol Yaakov by Rabbi Yaakov Koppel, Kavanat HaLulav.)
[32] Psalms 92:13
[33] Yesod of Zeir Anpin is referred to as, “The righteous one who flourishes like a palm tree and grows like a cedar in Lebanon” because it is the source of the birth of souls, which is the aspect of the light which is sown for the righteous. Now, since Yesod has this ability to give birth because it contains radiance from Ohr Ein Sof-The Infinite Light, which can give birth beyond measure, therefore Yesod is comparable to a date palm which produces abundant fruit. However, Yesod is also compared to the cedar of Lebanon which grows in very high altitudes. Furthermore, it grows taller than all the other trees of Lebanon. In addition, its trunk expands incomparably thicker than other trees. We see that both the palm and the cedar indicate growth and expansion. Nonetheless, the palm indicates the growth and abundance of produce, whereas the cedar indicates that the tree itself grows abundantly, in the spreading of its roots, the thickness of its trunk and its tremendous height. This illustration gives us insight into how it is above in regard to the aspect of the upper Tzaddik, i.e. Yesod of Zeir Anpin of Atzilut, about which the verse states, “For man is the tree of the field”. Zeir Anpin is compared to a tree which grows. This relates to the aspect of the emotions of Zeir Anpin, the “Upper Man”, which grow from a state of immaturity to a state of maturity, similar to a tiny infant who’s intellectual and emotional faculties are extremely small and immature. Nonetheless, as explained before, in chapter 33, footnote 23, “Small pumpkins are discernable when they burst forth from their sap”. That is, the child begins to grow from its inception and continues to grow until the ripe old age of seventy when he reaches complete intellectual and emotional maturity in his insight (Chochmah) and higher in his pleasure and desire (Atik and Arich) and even higher in the source of desire and pleasure (Adam Kadmon), all the way up to the emotions of the Yechidah level of the soul itself, which are the essential qualities of the very essence of the soul, such as the essential kindness of the soul, which is the original source of the pleasure and desire to do acts of kindness.


Now, all this is analogous to the growth of the immature emotions of Zeir Anpin (as explained above in chapter 34) the purpose of which is to benefit and bring forth influence to the worlds of Briyah, Yetzirah and Asiyah (Creation, Formation and Action). These emotions “grow” to maturity by the affect of the mature intellect of Insight (Chochmah) and Comprehension (Binah) on them, until they “grow” and reach up to Atik Yomin (The Emotions of Pleasure), as explained in chapter 34 at length (regarding the maturation of Zeir Anpin). These are called the emotions of an elder who has acquired wisdom from its source, i.e. pleasure and desire (Atik and Arich) with a completely mature intellect, and even from much higher until he reaches the very source of the source, which is the desire to do kindness in the Essence itself. It is because of this essential desire to do kindness that it arose in G-d’s will to emanate, create, form and make all the worlds in actuality, through the aspect of Yesod. This is because the function of the Tzaddik (Yesod of Zeir Anpin of Atzilut) is to reveal influence to the worlds of Briyah, Yetzirah and Asiyah. This is the reason why Yesod is below all the other Sefirot at the conclusion of the world of Atzilut, so that it can receive influence from all of them. Because of this it is called Kneeshoo D’Chol Nehorin-The ingathering of all the lights. In other words, since its function is to reveal influence and bring the lower worlds into existence, especially to give “birth” to souls, therefore, to accomplish this it must reach up all the way to the very first root and source of influence, which even precedes the source of the desire and the simple essential pleasure. This is the level of the essential goodness and kindness in the very essence of G-d, literally. It is because of this essential goodness and kindness that He desires to do kindness and has the desire and pleasure to bring about the entirety of the chaining down of the worlds (Seder Hishtalshelut).


This, generally, is the meaning of the verse, “The righteous shall flourish like the palm tree and grow like a cedar in the Lebanon”. In other words, the aspect of Yesod of Zeir Anpin can produce “fruit” like a date palm and give existence to the lower worlds and especially give birth to souls, specifically through the “growth” and “maturation” which reaches very high into the “Essential Goodness” and is called, “The Cedar of Lebanon”. The word Lebanon means, “The Whiteness” and refers to the “Upper Whiteness” or purity, which is the essential goodness of Ohr Ein Sof-The Infinite Light, and precedes the source (Adam Kadmon) of the desire and pleasure (Atik and Arich) of kindness, as mentioned above. This is the meaning of the continuation of the verse, “and it will grow great like a cedar in Lebanon”. In other words, it will grow great in a limitless fashion, in a way of Ein Sof. Only then can, “Light be sown to the Tzaddik” so that he can “give fruit abundantly” like a date palm.  From all of the above we may also understand how “their beginning is bound with their end” in a more particular manner.  That is, the influence at the “end” is entirely inter-dependant with its essential root in the “beginning”.  (See Pirush HaMilot, Chapter 133.)                             
[34] This means that Yesod, which is the end and extremity of the “body”, as will be explained shortly, (See footnote 36 below) contains within itself a Tamtzit-distilled essence of all the levels above it, all the way to the highest level, which is the “beginning”. This is the reason why Yesod is also called, “Kol Chai-All Life”, because it has within it something of the aspect of everything. In other words it has something of all the upper lights as they vest within the vessels of expression, which represent the totality of the 248 “organs” of Zeir Anpin, all of which are included, in a heyulie form, in the “drop of semen” of Yesod, the root of which is the “brain of Abba” (Chochmah), and even higher in the pleasure and desire (Atik and Arich). This is because the 248 organs include something of all the revealed faculties of Chochmah and Binah (Abba and Ima) as they are in Zeir Anpin. Furthermore, they even include the “hidden” upper lights”, which are more concealed, such as the aspects of Atik and Arich (Pleasure and Desire) and even Adam Kadmon (the Desire of the Desire). In other words, Yesod contains something of all the hidden aspects: pleasure, desire, the hidden powers of the intellect and the emotions, and even the root of all roots, which is the aspect of the Essence of Ohr Ein Sof. Everything is included in the “drop of semen” of the Yesod of Zeir Anpin. This is so because it is specifically this “drop” which has the power to give birth to a “child” that possesses the qualities of his parent. Therefore the drop must possess, in a heyulie form, all the qualities of the parent. (See Pirush HaMilot, chapter 76.)
[35] See Introduction to Tikkunei Zohar 17a.
[36] The explanation of the matter is that it is specifically through the aspect of Yesod that the completion of the coming out of influence to the recipient, in a way of complete revelation, occurs. This is as written in Zohar Bereshit, on the verse, “Let the waters under the heavens be gathered to one place. The Zohar states that this refers to Yesod because it is the ingathering of all the upper lights. This is to say that all the influence which is drawn down from the intellect of the brain, the emotions and gut emotions of the body, is drawn down to Yesod and gathers there, in order to be transmitted and revealed in the recipient, which is Malchut. This is the meaning of the continuation of the verse, “And the dry land appeared”. This refers to the revealed world (which refers to Malchut, as will be explained later).


Now, Yesod is called by two related names: Siyooma D’Goofa-The Extremity of the Body and L’Bar M’Goofa-Outside of the Body.  This may be understood by way of example, such as a person who wants to build a house or start a new business. Initially, what will arise in him is the perceived pleasure (Atik) in doing it, because if he has absolutely no delight or pleasure in it, he certainly will not be moved to act upon it. After the perceived pleasure, the desire (Arich) to do it is aroused in him. Subsequently, this desire becomes invested within the intellect and reasoning, thereby strengthening this desire. Then, from the intellect and reasoning (Chochmah and Binah), emotions are aroused in his heart, with love (heartfelt emotions) and yearning (gut emotions) to do it.  After the emotions are aroused in his heart, they come out into revelation from the, ‘Breath of the Heart” in speech and action, once he “commands” his limbs to do, at which point he actually does it. The source which brings about the revelation of the speech and action is in the, “Breath of the Heart.” This is because the emotions (Zeir Anpin) and intellect (ChaBaD), and even the highest levels, which are the pleasure and desire (Atik and Arich), all gather there. This power in the “Breath of the Heart” to bring it out into revelation in speech and action (Malchut) is called the aspect of Yesod. It is specifically Yesod which brings the emotions and the intellect to a state of revelation in speech and action (Malchut). However, speech and action themselves, are only considered to be the recipients of this influence.


Now, the best analogy for this is the matter of physical marital relations. This may be understood as follows: The coming into being of the seminal drop begins in the pleasure of the brain, which in and of itself, is spiritual. It is then drawn out by way of the spinal cord until it first reaches the kidneys and then the testicles, as actual physical semen. There, it is incubated and “ripened”, so to speak. After it remains there for a short period, it comes out from the orifice of the male organ which is called the aspect of Yesod. It is through it that all influence of the “Masculine Waters” is drawn out into revelation until, finally, impregnation and fertilization occurs which produces an embryo.  As the Talmud states in Chagiga 15a, this occurs when the semen shoots out with force, like an arrow. If it does not shoot like an arrow, fertilization is unlikely to occur.


From all the above we find that the culmination of the drawing down of influence from its root and inception, as it existed in the brain, takes place specifically in Yesod. It is specifically there that it comes into a state of completion from first being totally concealed in the desire and mind of the donor to finally being revealed and given over to the recipient. Until the drop of semen actually reached the male organ (Yesod), it could still not be accurately defined as “influence” to a recipient. Rather, it was still part and parcel of the influencer himself, which is called the “body”. In other words, as long as the influence for this drop of semen is still being drawn down through the spinal cord, the kidneys and the testicles, it is not considered to be anything outside of himself, since all these levels are still part and parcel of the body. This matter even applies to the testicles, since their function is to incubate the semen. However, while it is in the testicles, the influence has not yet “separated” in that it is still not issuing forth. Rather, it is specifically in Yesod that this takes place.


Now, this being the case, even though Yesod is called, L’Bar M’Goofa-Outside of the Body, since it brings about the revelation of the influence to the recipient, by separating the influence out of the body, nonetheless, it itself is unified with the body. Thus it is also called, Siyooma D’Goofa-The Extremity of the Body. This is also the reason why it protrudes out of the body. On the one hand the sole reason for this is to make impregnation possible, because the influence comes out from it. In this respect it is considered to be outside of the body. However, on the other hand, though it protrudes from the body, nonetheless, it still is unified with it, because otherwise it could not draw any influence from the body. In this respect, since it is united with the body so that it could gather all the masculine waters into itself, it is considered to be the final extremity of the body.


From all these physical analogies we may now understand the analogue, which is the aspect of the supernal Yesod and is also called, “The Upper Tzadik”. This is to say that it is specifically in Yesod that the influence from all the “Upper Lights” culminates. In other words, the supernal pleasure and desire (Atik and Arich) is drawn down to insight and comprehension (Chochmah and Binah). From Chochmah and Binah it is drawn down to the heartfelt emotions (Chesed, Gevurah, Tiferet), continuing down to the gut emotions (Netzach and Hod) until the light and influence reaches the aspect of Yesod of Zeir Anpin which finally brings revelation to the recipient, which is the aspect of Malchut (Speech and Action). Thus Yesod is considered to be both outside the “body” of Zeir Anpin and the final extremity of the body, since it is unified with the upper emotions and intellect. Because of this it is called Kneeshu D’Chol Nehorin- The Ingathering of all the Lights”, as in the verse, “Let the waters be gathered to one place”, which refers to the supernal “waters”. This is also the meaning of the verse, “Everything in the heavens and the earth”, because Yesod unites the heavens (Tiferet), which is connected to the emotions (Chesed and Gevurah) and is called, “Goofa-The Body”, to the earth (Malchut). This is why Tiferet is called “The Heavens” (Shamayim), because the word Shamayim is made up of the words Esh and Mayim (fire and water) which represent Chesed and Gevurah (kindness and sternness). This is because Shamayim (the heavens) represents mercy (Tiferet), which includes both Chesed and Gevurah in itself, since it is a composite of the two.  As explained above, Yesod connects the heavens to the earth, which is the aspect of the recipient, in that it connects to it in a manner of revealing and bringing down the influence of the “masculine waters” to the recipient.  (See Ma’amarei Admor HaEmtza’ee, Kuntreisim, pp. 225-226.)                      
[37] Genesis 2:2.  Also see Siddur (of the Alter Rebbe) Shaar HaMilah 139b.  Also see Likkutei Torah (of the Alter Rebbe), Tazria 20d.
[38] Here the Rebbe is answering the question of why it is that at the conclusion of the influence there is the greatest degree of pleasure and force. Logically, it would seem to be the other way around, that at the conclusion of the influence, the desire and longing would cool down. For example, when a river flows a long distance from its source, its current slows down and becomes calm compared to the rapid current of the water when it was closer to its source. This is especially true if the river takes a winding and circuitous route. The same principle is true when a rock it thrown. Certainly, its force is greater immediately upon leaving the hand of the thrower, and the further it travels, the more its force diminishes until it can no longer resist gravity and falls to the ground. If so, why is it that in regard to Yesod the opposite is true? 


Now, as explained previously, Yesod is the conclusion of the middle line of Da’at, Tiferet and Yesod.  Da’at includes the potentiality for Chesed and Gevurah within itself , Tiferet is an inter-inclusion of Chesed and Gevurah, and likewise Yesod has an inter-inclusion of Chesed and Gevurah as they are drawn down from Netzach and Hod. This is because Netzach is a branch of Chesed and Hod is a branch of Gevurah. We therefore find that the final admixture and inter-inclusion ultimately takes place in Yesod, since it follows all the admixtures and inter-inclusions that took place in Da’at, Tiferet, Netzach and Hod, both internally and externally.


This may be understood as follows: As explained before, Da’at is an intermediate between the two brains of Chochmah and Binah. It receives from the five kindness of Chochmah and the five severities of Binah and includes them all. Because of this Da’at has the power to cause the light of the intellect to lean either toward kindness or sternness in various different manners and aspects. Sometimes it causes the light of the intellect to lean toward kindness in several different manners, whereas other times it causes it to lean toward sternness. Now, there are many different ways that it could lean, each of which includes an admixture and inter-inclusion of opposite qualities. In other words, it never leans either toward absolute kindness nor absolute judgment. Rather, since in the world of Tikkun no one quality is absolute, therefore, of necessity, included within it is its opposite. Furthermore, as explained before, the synthesis and inter-inclusion of the opposite qualities of Chesed and Gevurah is the chief characteristic of the “Middle Line” which is made up of Da’at, Tiferet and Yesod. An example of this is that after the flood, G-d promised that He would no longer destroy the world. This is the quality of Chesed-Kindness. However, He also said that from then on people would no longer have life spans of several centuries as they did up to the time of the flood, but that rather, the average lifespan would not exceed one hundred and twenty years. This is the quality of Gevurah-Sternness. We see from this that the final decree included a synthesis and admixture of both Chesed and Gevurah. However, both the kindness and the sternness were a result of the same line of reasoning, i.e. that the inclination of man is evil from his youth. In the same manner the aspect of Da’at is capable of causing the intellect to lean in many different admixtures and inter-inclusions of opposite qualities, since Da’at is the mediator between the intellectual kindness and the intellectual sternness of the mind. This is similar to the balance of a scale. The two sides of the scale will lean proportionate to the weight on each side of the scale.


This is likewise similar to a situation in which a person considers going into a new business venture. Initially the venture will seem wonderful and lucrative in his minds’ eye. However, immediately, he will start considering all the disadvantages and risks involved. This will negate his initial positive thoughts on the subject and will also result in the opposite effect. In other words, it will dampen his initial intellectual enthusiasm and desire for it. Now he sees the possible loss of his investment capital rather than the possible gain. Afterwards, his mind again swings the other way, and resolves the objections of the second perspective with yet a third line of reasoning. Now he once again appreciates the merits and advantages of investing his time, effort and money into this venture in his minds’ eye. This process continues back and forth, like a pendulum, until he finally settles on a decision within his intellect, as to how to go about setting up the business in the best, most efficient, profitable and effective fashion, with the least degree of risk. This final settling of the mind is called “Yishoov Da’at” (“The Settling of the Mind”). It takes all the pros and cons into consideration and is the most reasonable synthesis of the two that he can arrive at.


Now, the very same principle also applies in conveying a teaching to a student. This also involves a settling of the mind-Yishoov HaDa’at. It involves the admixture of the two opposites of Chesed and Gevurah in several different manners and aspects until he arrives at a specific decision of what he deems to be the best course to take in influencing the student in a positive fashion. This course of action will be an intermediate manner of conveying the teachings, somewhere between giving the student too much information, which is more than he can handle, and not giving him enough information. This is because, as known, in regard to every act of influence, before the influencer can influence the recipient, two components must be present: Chesed and Gevurah. Chesed is that he desires to give over his goodness and kindness as they are in their true state. In the case of intellectual transmission, this means that he desires to give over the understanding of the concept as he understands it, with the same depth and expansiveness as it is in his mind. However, because he recognizes the limitations of the intellectual receptivity and readiness of the recipient, he finds it necessary to diminish and restrain the concept in his own mind, until it is reduced to the intellectual capacity of the student. This is because if he would give over the concept as it is, without explanations, examples and clarifications, thus bringing it down to the level of the student, the whole subject would be above the students’ head and he would understand none of it. In effect, giving the concept over in this way would actually amount to completely concealing it, which is a function of Gevurah and Tzimtzum (Sternness and restraint). However, he decides against this path and settles on awakening the quality of Chesed, because he realizes that because of the extreme brevity of stating the concept as it is, without any analogies and explanations, the student would find it impossible to grasp. Therefore, the teacher considers and reconsiders the tension between giving too much information and not giving enough information, several times in his Da’at, like a pendulum, until finally, he settles on an intermediate manner of giving over the concept in a way which would be most accessible and beneficial to the student. The final decision as to the course of action is a compromise between the two extremes of Chesed and Gevurah and is a synthesis and admixture of the two. Therefore, it is the best and most effective way of giving over the teachings, because since it takes the capability and personality of the student into account and is tailored to his needs, it is the most likely to succeed.


Now, just as this is the process in the intellectual quality of Da’at which includes intellectual Chesed and intellectual Gevurah within itself, so too, the same principle applies to the emotions that are aroused in the heart by Da’at. This is to say that once the matter has been clarified in Da’at in a specific fashion, it then spreads down and arouses the emotions of the heart. There too there is an inclusion of Chesed and Gevurah as they are included in the heart, so that the emotion won’t lean too much to the right or to the left. Rather, they specifically follow the pattern settled upon by Da’at in relation to the intellectual emotions. This is the aspect of Tiferet which receives from Da’at in the aspect of the “Middle Line”, as known. This constitutes the deciding mediation of causing the emotions of Chesed and Gevurah to lean in a manner which is a compromise between too much kindness and too much judgment. Here too, in the emotions of the heart, there is, once again, a back and forth process of deciding between opposite emotions, like a pendulum, until finally a compromise which is a composite of opposite emotions is settled upon. This composite emotion which is the synthesis of the two is Tiferet.


Likewise, in the same fashion, once the emotions need to be brought down and translated into revealed influence to a recipient, the influencer must yet again take counsel in himself as to how to bring out the influence in the most appropriate manner. For although everything was considered and measured as to the proper consistency of admixture in the heartfelt emotions of the heart, in a way that was decided upon, which is the aspect of Tiferet, nonetheless, when he has to bring out actual influence from his essential self to the recipient, the whole back and forth process must be repeated again, but now on the gut level, which are the emotions as they relate to action. This is the aspect of Netzach and Hod which are the kidneys that give counsel as to how to bring out the influence in actuality. This is similar to the above mentioned example of a person who is considering going into a new business venture. Even though, in the emotions of the intellect, he already came to an intellectual conclusion, and in the heartfelt emotions he already came to an emotional conclusion, nonetheless, when it comes to realizing the business idea as an actual reality, since this is the ultimate fulfillment and point of the entire process, he must therefore take counsel within himself again on the level of Netzach and Hod-the gut level, and settle upon how to finally take action and turn his financial goals into reality.


Likewise, in the teacher\student relationship, at the point that the teacher has to actually open his mouth and bring out the influence and teachings to his student, he must reconsider the whole matter anew on the gut level, when he is about to speak and decide exactly what and how much to say, how much to shorten and how much to lengthen, so that it should be best received and most beneficial to the student. This is the aspect of the “Kidneys” that counsel how to reveal the influence in actuality. Furthermore, as in the case above, this takes place even though he already contemplated the matter and came to both an intellectual and emotional conclusion. Nonetheless, up to this point, when he is about to open his mouth and actualize it, everything that took place before was all still “theoretical”, so to speak, and was still part and parcel of himself.


From all the above we find that the conclusion of all the admixtures and inter-inclusions that took place in Da’at, Tiferet, Netzach and Hod, takes place specifically in Yesod. This means that by the time the influence reaches and is about to come out of Yesod, all that remains is only that influence which is necessary for the recipient according to his capabilities and what is most beneficial to him. Everything as it was prior to the level of Yesod, when it was on the level of Da’at, Tiferet, Netzach and Hod, was merely part and parcel of the influencer himself, in which he “speculated” within himself how the influence should essentially be or how it should be revealed to a recipient. However, the influence and revelation as it exists in Yesod is already being drawn out from the essential self of the influencer to the recipient. This is because once it reaches Yesod it is solely according to what is necessary for the recipient of the influence, not more and not less. Because of this, even though it is called Siyooma D’Goofa-The Extremity of the body, in that it is still connected to Da’at, Tiferet, Netzach and H