• 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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    Donate via Paypal to: [email protected]


    First need,
    Please for a good life chat, from the Har HaBait I am in need of a special microphone + headphone for my android that I wear under my mask and speak whispering my Prayers, message and translation from some Hebrew speakers. I cannot shout but you have to hear it well my whispering. Around 300 Dollar.

    Second need,
    A Speech to text translation device that I can attach on a ‘selfie stick’ together with my Android. Maybe two ‘sticks’ to bring the translation device close by for reading. So that I can read the english translation and use what I choose for my talking to you. Around 300 Dollar.

    Thirth need,

    $239.40 next payment to my webhost.

    Thanks to my first donations I could make a good start. To go further I am dependent on Donations. Please let we together help the Mount of Ephraim grow into the Independent United States of Israel.

    So that may come in fulfillment,
    Jer_31:6  “For there shall be a day when the watchmen cry on Mount Ephrayim (united states of Israel), ‘Arise, and let us go up to Tsiyon, to Adonai our Elohim.’ ”

    Praying and hoping together according,

    Zec 4:1-5 And the messenger who was speaking to me came back and woke me up as a man was awakened from sleep (Your dispersion to the end of the earth).

    2 And he said to me, “What do you see?” So I said, “I have looked, and seen: a lamp stands all of gold with a bowl on top of it, and on the stand seven lamps with seven spouts to the seven lamps.

    3 “And two olive trees (Yehudah and Ephraim) are by it, one at the right of the bowl and the other at its left.”

    4 Then I responded and spoke to the messenger who was speaking to me, saying, “What are these, my master?”

    5 And the messenger who was speaking to me answered and said to me, “Do you not know what these are?” And I said, “No, my master.”

    11 Then I responded and said to him, “What are these two olive trees, one at the right of the lampstand and the other at its left?”

    12 And I responded a second time and said to him, “What are these two olive branches which empty golden oil from themselves by means of the two gold pipes?”

    13 And he answered me and said, “Do you not know what these are?” And I said, “No, my master.”

    14 And he said, “These are the two anointed ones (Yehuadah and Ephraim), who stand beside the Master of all the earth.

    Yehudah and Ephraim standing near the Kodesh Kodeshim........ Two separate nations: Yehudah (Their National soul Messiah Ben David) and Ephraim (Their National Soul Messiah Ben Yoseph) coming to unity by 'oil from themselves' (independent from each other): The 'sparks' of Messiah there (in unity) 'National Soul'....... Messiah Ben David, HaShem speaking from between the Cherubim above the Atonement Lid of the Ark of the Covenant.

    Please don’t accept another messiah but accept only Messiah Ben Yoseph/David.

    By coming into the Holy Agreement:
    And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏah be cut off. Ephrayim shall not envy Yehuḏah, and Yehuḏah not trouble Ephrayim.

    (Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other. See: Yeshayahu - Chapter 11:13)’

    The Jews (Yehudah) shall bring forth Messiah Ben David…..We, Yehudah and Ephraim, hearing again HaShem's Voice from between the Cherubim….. By the anointing of the King of the Jews: Messiah Ben David, the ‘ultimate’ expression of the national soul of Yehudah and Ephraim..
    The unification of Yehudah and Ephraim - The unification of Messiah Ben David/Yoseph.
    Messiah Ben David/Yoseph is the One who: Isa 63:9  In all their distress He was distressed, and the Messenger of His Presence saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old. What is he base of the HaBerith HaChadasha:

    Jer 31:1-37  “At that time,” declares Adonai, “I shall be the Elohim of all the clans of Yisra’ěl, and they shall be My people.” 

    2  Thus said Adonai, “A people who escaped from the sword found favour in the wilderness, Yisra’ěl, when it went to find rest.” 

    3  Adonai appeared to me from afar, saying, “I have loved you with an everlasting love, therefore I shall draw you with loving-commitment. 

    4  “I am going to build you again. And you shall be rebuilt, O maiden of Yisra’ěl! Again you shall take up your tambourines, and go forth in the dances of those who rejoice. 

    5  “Again you shall plant vines on the mountains of Shomeron. The planters shall plant and treat them as common. 

    6  “For there shall be a day when the watchmen cry on Mount Ephrayim (The United States of Israel), ‘Arise, and let us go up to Tsiyon, to Adonai our Elohim.’ ” 

    7  For thus said Adonai, “Sing with gladness for Ya‛aqoḇ, and shout among the chief of the nations. Cry out, give praise, and say, ‘O Adonai, save Your people, the remnant of Yisra’ěl!’ 

    8  “See, I am bringing them from the land of the north, and shall gather them from the ends of the earth, among them the blind and the lame, those with child and those in labour, together – a great assembly returning here. 

    9  “With weeping they shall come, and with their prayers I bring them. I shall make them walk by rivers of waters, in a straight way in which they do not stumble. For I shall be a Father to Yisra’ěl, and Ephrayim – he is My first-born. 

    10  “Hear the word of Adonai, O nations, and declare it in the isles afar off, and say, ‘He who scattered Yisra’ěl gathers him, and shall guard him as a shepherd his flock.’ 

    11  “For Adonai shall ransom Ya‛aqoḇ, and redeem him from the hand of one stronger than he. 

    12  “And they shall come in and shall sing on the height of Tsiyon, and stream to the goodness of Adonai, for grain and for new wine and for oil, and for the young of the flock and the herd. And their being shall be like a well-watered garden, and never languish again. 

    13  “Then shall a maiden rejoice in a dance, and young men and old, together. And I shall turn their mourning to joy, and shall comfort them, and shall make them rejoice from their sorrow, 

    14  and shall fill the being of the priests with fatness. And My people shall be satisfied with My goodness,” declares Adonai. 

    15  Thus said Adonai, “A voice was heard in Ramah, wailing, bitter weeping, Raḥěl weeping for her children, refusing to be comforted for her children, because they are no more.” 

    16  Thus said Adonai, “Hold back your voice from weeping, and your eyes from tears, for there is a reward for your work,” declares Adonai, “and they shall return from the land of the enemy. 

    17  “And there is expectancy for your latter end,” declares Adonai, “and your children shall return to their own country. 

    18  “I have clearly heard Ephrayim lamenting, ‘You have chastised me, and I was chastised, like an untrained calf. Turn me back, and I shall turn back, for You are Adonai my Elohim. 

    19  For after my turning back, I repented. And after I was instructed, I struck myself on the thigh. I was ashamed, even humiliated, for I bore the reproach of my youth.’ 

    20  “Is Ephrayim a precious son to Me, a child of delights? For though I spoke against him, I still remembered him. That is why My affections were deeply moved for him. I have great compassion for him,” declares Adonai. 

    21  “Set up signposts, make landmarks; set your heart toward the highway, the way in which you went. Turn back, O maiden of Yisra’ěl, turn back to these cities of yours! 

    22  “Till when would you turn here and there, O backsliding daughter? For Adonai has created what is new on earth: a woman encompasses a man!” 

    23  Thus said Adonai of hosts, the Elohim of Yisra’ěl, “Let them once again say this word in the land of Yehuḏah and in its cities, when I turn back their captivity, ‘Adonai bless you, O home of righteousness, mountain of set-apartness!’ 

    24  “And in Yehuḏah and all its cities farmers and those who journey with flocks, shall dwell together. 

    25  “For I shall fill the weary being, and I shall replenish every grieved being.” 

    26  At this I awoke and looked around, and my sleep was sweet to me. 

    27  “See, the days are coming,” declares Adonai, “that I shall sow the house of Yisra’ěl and the house of Yehuḏah with the seed of man and the seed of beast. 

    28  “And it shall be, that as I have watched over them to pluck up, and to break down, and to throw down, and to destroy, and to afflict, so I shall watch over them to build and to plant,” declares Adonai. 

    29  “In those days they shall no longer say, ‘The fathers ate sour grapes, and the children’s teeth are blunted.’ 

    30  “But each one shall die for his own crookedness – whoever eats sour grapes, his teeth shall be blunted. 

    31  “See, the days are coming,” declares Adonai, “when I shall make a renewed covenant with the house of Yisra’ěl (Ephraim, the Lost Sheep from the House of Israel) and with the house of Yehuḏah (The Jews). 

    32  Not like the covenant I made with their fathers in the day when I strengthened their hand to bring them out of the land of Mitsrayim, My covenant which they broke, though I was a husband to them,” declares Adonai.

    33  “For this is the covenant I shall make with the house of Yisra’ěl after those days, declares Adonai: I shall put My Torah in their inward parts, and write it on their hearts. And I shall be their Elohim, and they shall be My people. 

    34  “And no longer shall they teach, each one his neighbour, and each one his brother, saying, ‘Know Adonai,’ for they shall all know Me, from the least of them to the greatest of them,” declares Adonai. “For I shall forgive their crookedness, and remember their sin no more.” 

    35  Thus said Adonai, who gives the sun for a light by day, and the laws of the moon and the stars for a light by night, who stirs up the sea, and its waves roar – Adonai of hosts is His Name: 

    36  “If these laws vanish from before Me,” declares Adonai, “then the seed of Yisra’ěl shall also cease from being a nation before Me forever.” 

    37  Thus said Adonai, “If the heavens above could be measured, and the foundations of the earth searched out beneath, I would also cast off all the seed of Yisra’ěl for all that they have done,” declares Adonai.

    It doesn’t matter your ‘religious’ or ‘non-religious’ ‘background. Be what you are Christian, Muslim, Hindu or whatever but don’t change by taking off or adding to the Divine Laws ‘revealed’ to Moshe Rabbeinu the first five books of the Bible…… Let us do again all His Sabbath and Yom Tovim? But find a way to ‘use’ the laws of ‘your religion’ as a ‘halacha’ around the Divine Laws revealed to Moshe Rabbeinu. As is the ‘function’ of Jewish Halacha. Express Love in respect to every religion. By annihilating all the laws Avoda Zarah, robbery, murder, raping, murder the rape victim, homophily, pedofily etc. brought forth by following our Yetser Hara (evil inclination) and bringing fort her ‘head’ the ‘anointed’ king: Amalek, the ultimate expression of our evil inclination. But instead cultivating the sparks of Messiah our Yetser Tov (good inclination) into our National Soul. And accepting the areas West of the Jordan River as Jewish (Yehuda’s) Inheritance under Jewish (Yehuda’s) Sovereignty with only Jewish Halacha. Including the Har HaBait with a New Temple and her service under Jewish Halacha. Come and help the Jews to build and reinstitute: The Temple Service until Gen 49:10  “The sceptre shall not turn aside from Yehuḏah, nor an Inscriber from between his feet, until Shiloh (Messiah Ben David) comes, and to Him is the obedience of peoples…….. 

    Members can reach me via the https://watchmenfromisraelinjerusalem.com/ Messenger, located on the right side, under, on every web page Sun through Thursday from 9 AM (GMT +3) until noon 12 (GMT +3). By making an appointment. Write your suggested time? I answer so quickly as possible. It is free to become a member.

    Ariel Representative Bet Yisrael International

Shaar HaYichud The Gate of Unity Chapter 37

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 Seven


ומעתה יש להבין בענין יחוד דישראל ויעקב בלאה ורחל.         

We must now understand the matter of the unifications of Yisrael and Yaakov with Leah and Rachel.[1] 

וביאור ענין לאה ורחל ידוע, שזהו ענין מחשבה ודבור

As known, the explanation of the matter of Leah and Rachel is that they are the matter of thought and speech.[2] 

והיינו ענין ב' ההי''ן דשם הוי' כמ''ש בזהר, תרין נוקבין פריש שלמה כו' אתי מלבנון כלה כו'

This is the matter of the two Heh’s (ה) of the [four letter] name [of G-d,] “Havayah” (י"ה"ו"ה).[3]  This is in accordance with what the Zohar states[4] that [in the Song of Songs], “Solomon explains [regarding] two females”, as in the verse,[5] “Come with me from Lebanon [my] bride etc.” 

ה' ראשונה שם הגדולה לאה וה' אחרונה שם הקטנה רחל כו'

In other words, the first Heh (ה) [of the four letter name of G-d corresponds to,[6]] “The name of the big one was Leah”, whereas the second Heh (ה) [corresponds to,] “the name of the little one was Rachel.”[7]

ותחילה יש להקדים בענין הקול קול יעקב שיש קלה פנימאה דלא משתמע כו'

However, we must first explain the matter of,[8] “The voice is the voice of Yaakov,” for there is an inner unheard voice [and an outer heard voice].[9] 

להיות ידוע בענין יום ליום יביע אמר שזהו אש מים רוח חג''ת

Since, as is known regarding the verse,[10] “Day to day speech streams forth – יום ליום יביע אמר”; that the [word for speech - “Omer – אמר”] is [an acrostic for] “Fire – Aish” (אש), “Water – Mayim” (מים), and “Air – Ruach” (רוח), i.e. Chessed, Gevurah and Tiferet (Kindness, Sternness and Compassion). 

כמו הקול שהוא מורכב מאש מים רוח הגשמיים, כך הבל הלב עצמו כלול מאש מים רוח רוחניים

[This is to say,] just as the [physical] voice is composed of the physical qualities of fire, water, and air, so likewise the breath of the heart itself includes the spiritual qualities of fire, water and air.[11] 

שהוא בחי' חסד וגבורה והממוצע שהוא הרוח

These are the aspects of Chessed, Gevurah, and the intermediate quality [of Tiferet] which is the air (or vapor).

דהיינו בחי' כיווץ והתפשטות שבהבל הרוחני דלב

In other words, [this corresponds to] the aspects of the constriction and spreading forth of the spiritual breath of the heart. 

כמו כאשר האדם שמח בלבו אז יש בחי' אור ההתפשטות בלב, והוא הבל דחסדים


For example, when a person is happy in his heart then there is an aspect of the spreading forth of light [and vitality] in his heart.  This is the breath of the Kindnesses (Chassadim).[12] 

וכשהוא בעוצב הוא בבחי' הכיווץ וצמצום, והוא בחי' הבל דגבורות

In contrast, when he is depressed there is an aspect of constriction and withdrawal.  This is the aspect of the breath of Judgments (Gevurot).[13] 

והממוצע מחסד וגבורה הוא הבל רוחני ממוצע ממוזג מאמצעות חסד וגבורה

The intermediary between the two, Chessed and Gevurah, is the spiritual breath which is an intermediary composite of both Chessed and Gevurah.[14] 

כרוח הממוצע מאש ומים בגשם ההבל

This is like the air [or vapor] (Ruach) of the physical breath which is an intermediary composite between fire and water. 

כידוע שהצמאון מיסוד האש

As is known, thirst results from the element of fire (Aish).[15] 

וכן ניחר גרוני כו' בקול הגשמי, בא מתגבורת יסוד אש שבהבל הלב

Similarly, regarding the physical voice it states,[16] “My throat was raspy,” which comes about due to an intensity of the element of fire in the breath of the heart. 

ולהיפך צלילת קול הבל הלב מיסוד המים כו'

The opposite of this is a clear [resonating] voice from the element of water (Mayim) of the breath of the heart. 

והממוצע שהוא רוח ממוזג כו'

The intermediary, which is the vapor (Ruach), is an admixture [of the two]. 

וכך הוא בקול הממוצע וממוזג מחדוה ומרירות ועוצב שנקרא קול ערב לנפש, שזה תלוי במזיגה הרוחנית שבהבל הלב דוקא כו'

This is likewise true of [the emotions conveyed in] the intermediate voice which contains an admixture of both joy and bitterness or sadness. It is called, “A delightful voice to the soul”; which specifically depends on the proportions of spiritual admixture in the breath of the heart.[17]

וגם ברוח החיים שבחלל הימיני וחלל השמאלי הרי הוא בבחי' רצוא ושוב בדפיקו דלבא, כידוע שזהו גם כן בבחי' כיווץ והתפשטות

Similarly, the spirit of life [and vitality] in the right and left ventricles [of the heart] is in a constant state of “running and returning” (Ratzo V’Shoov) with the heartbeat, as known that this too is in an aspect of constriction and spreading forth. 

(אלא שהוא בהיפך, כאשר רוח החיים נכנס מן המוח בלב מתקווץ לקבל וכשיוצא מתפשט כו'

(However, here the opposite of the above takes place.  For, when the life force [and vitality] enters the heart from the brain then the heart contracts to receive it.  On the other hand when [the life force] exits, then the heart spreads forth.[18] 

לפי שהחיות דוקא רצוא ושוב כו' וכמבואר בספרי הרפואה)

This is because the vitality is specifically in a manner of “running and returning” etc,[19] as explained in medical books.)

וכל זה נקרא קלא דמשתמע בדבור, שזהו בחי' רוח הבל הדבור

Now, all of the above is called “The voice that is heard” in speech, i.e. the aspect of the vapor and breath of the speech. 

והיינו בחי' קול ודבור הנזכר בזהר בכמה דוכתי

This is the aspect of the “voice – Kol” and “speech – Diboor” which is mentioned in many places in the Zohar.[20] 

והוא בחי' יחוד יעקב ורחל

This is the aspect of the unification of Yaakov and Rachel.[21] 

דהיינו בחי' ההמשכה של המדות שבלב הבא בבחי' רוח הבל הלב, מורכב מאש מים רוח רוחניים עד בחי' קול הדבור

In other words, it is the aspect of the drawing forth of the emotions of the heart that come into an aspect of the vapor and breath of the heart, which is composed of the spiritual qualities of fire, water and air, until it reaches the aspect of the voice of speech.

ובחי' כח הדבור נמשך מנקב החזה דלב כו' ונקרא רוח ממללא

Now, the aspect of the power of speech is drawn from the cavity of the lungs in the cardiovascular system[22], and is called[23] “the speaking spirit” (Ruach Memalela). 

(והיינו מה שכתוב בעץ חיים דכתר דנוקבא דזעיר אנפין דבוק בחזה דזעיר אנפין

(This, then, is the meaning of the statement in Etz Chaim that Keter of Nukvah of Zeir Anpin[24] adheres to the chest of Zeir Anpin.[25] 

וזה שכתוב לעולם ה' דברך נצב בשמים כו'

This is also the meaning of the verse,[26] “Forever, O L-rd, your word stands in the heavens.”[27] 

וכמו שכתוב במקום אחר בענין ממצוא חפצך ודבר דבר, מקור כח הדבור שנמשך מהבל הלב דזעיר אנפין

It is also in accordance with what is explained elsewhere regarding the verse,[28] “Mimtzo Chaftzecha V’Daber Davar,” that the source of the power of speech is drawn from the breath of the heart of Zeir Anpin.[29] 

וכנראה בחוש שאם הלב עצב בכיווץ ימעיט בדבור וכשהוא בהתפשטות ירחיב הדבור

It is clearly observable that if [a person’s] heart is depressed and withdrawn [into itself] then his speech will be minimal, whereas when [his heart] spreads forth [with joy] his speech will be expansive. 

לפי שכח של הדבור תלוי בהבל הקול שבלב עצמו כו')

This is because the power of speech is dependant upon the breath of the voice in the heart itself.[30])

וכאשר לא נמשך מהבל הלב בדבור, על דרך שאמר לבא לפומא לא גליא, לא נעשה דבר מלך עדיין מאין ליש כלל

Now, as long as it has not been drawn forth from the breath of the heart into speech, as in,[31] “The heart did not reveal to the mouth,” then the word of the King has not yet been actualized and brought out from “nothing” to “something”, whatsoever.[32] 

וכמו ואילו צדיק ורשע לא קאמר

This is similar to [the statement,[33]] “However, [HaShem] did not declare who will be righteous and who will be wicked.”[34] 

כי בדבור כבר נעשה, כי הוא אמר ויהי, וכן ודברי אשר יצא מפי לא ישוב ריקם כו'

This is because speech is already an actualization, as stated,[35] “For He spoke, and it was; [He commanded, and it stood fast.]”  Similarly, it states,[36] “The word that issued from my mouth shall not return unfulfilled, [but it shall accomplish that which I please] etc.” 

אבל בלב דזעיר אנפין עדיין יכול להתהפך מדין לחסד, כמו וינחם ה' כו' וכן ויאמר אל לבו לא אוסיף עוד כו'

However, while [it is still] in the “heart” of Zeir Anpin it can still be overturned from Judgment (Din) to Kindness (Chessed), as in the verse,[37] “And the L-rd repented [that he had made man on the earth, and it grieved him in his heart] etc.” It then states,[38] “And the L-rd said in his heart, I will not again [curse the ground any more for man’s sake] etc.” 

וזהו בחי' חג''ת דהבל הלב דזעיר אנפין שבא ומתייחד בדבור, עלמא דאתגליא כו' כידוע וד''ל.

This is the aspect of ChaGa”T[39] of the breath of the heart of Zeir Anpin that comes forth and unites with speech, which is called the revealed world, as is known.  This will suffice those of understanding.

ויש בחי' קלא פנימאה דלא משתמע בדבור כלל, והוא בחי' המוחין שבמדות חסד וגבורה

Now, there is an aspect of an inner voice that is altogether not heard in speech.  This is the aspect of the intellect within the emotions of Chessed and Gevurah. 

כמו אהבה ויראה שלמעלה מבחי' רוח החיים שבלב, כמו עצם חדוה של אהבה וחסד או עצם רוגז ודין של יראה ופחד

For example, this is like the Love (Ahavah) and Fear (Yirah) which transcends the aspect of the spirit of vitality (Ruach HaChayim) that is in the heart, like the essential joy and love of kindness or the essential anger and judgment of fear and trepidation. 

שהמה רוחניים הרבה גם מהרכבת הרוחניות דאש מים רוח הנ''ל הבא במורכב בלב הגשמי

These are much more spiritual, even more than the spiritual compositions of fire, water and vapor mentioned above, which comes to be composed in the physical heart. 

וגם שיש בזה הרכבה מאש מים רוח שהוא בחי' חסד גבורה תפארת, אבל הוא בבחי' הפנימית שבלב  

Now, although this itself[40] has a composition of [the aspects of] fire, water and air – which are the aspects of Chessed, Gevurah and Tiferet, nevertheless it is within the inner aspect of the heart. 

שהוא במדות חג''ת שיש בהן הארת המוחין הנקרא קלא פנימאה דבינה שבזעיר שנפין הבא ונמשך מן המוח ללב

That is, [it refers to] the aspects of ChaGa”T[41] within which there is a radiance of the intellect.  [This radiance of the intellect] is called the inner voice of Binah within Zeir Anpin,[42] which comes and is drawn from the brain to the heart.[43]

וכאשר הוא בא בהתפעלות רוחניות שעל ידי הדעת, בחי' ישראל הנ''ל, ונמשך מיד באותיות המחשבה שנקרא לאה, נקרא יחוד ישראל ולאה

Thus, when [this intellect] is drawn forth by way of the aspect of Da’at - which is the aspect of Yisrael, which was previously explained - and causes a spiritual arousal [of the emotions] which is immediately drawn forth into the letters of thought, which is called Leah, this is what is called a unification of Yisrael and Leah. 

פנימיות המדות שבלב מיד מהרהר במחשבה

This is to say, the innerness of the emotions of the heart immediately become thought about in his mind. 

אם מתפעל בשכל וטעם לאהבה וחסד הרי מיד יבוא מדה זו עם המוחין שבה במחשבה

[For example,] should he become aroused by an intellectual [point] and reasoning for love and kindness, then this emotion and the intellect that is within it will come into [the letters of] his thoughts. 

וכידוע שהמחשבה מלבשת המדות דישראל בפרטיהם

[This is so] since, as is known, the thoughts enclothe the emotions of Yisrael and their particulars. 

ונקרא לאה כמו נלאה להכיל המדות כו', ושרש לאה למעלה בבינה

[These thoughts] are called Leah (לאה), as in,[44] “Nil’ah – It is weary (נלאה) of containing the emotions.[45]  The source of Leah is above in Binah.[46] 

היינו לאה ילדה ששה בנים, בחי' ו''ק דמדות דזעיר אנפין

The verse therefore states regarding Leah,[47] “I have born him six sons,” referring to the aspect of the six directions of the emotions of Zeir Anpin. 

אך יחוד ישראל ולאה היינו מוחין דאבא ואמא שבזעיר אנפין הוא מתייחד בלאה התחתונה דמחשבה שמקבלת מבחי' מלכות דתבונה שרש המחשבה כו' וד''ל.

However, the unification of Yisrael and Leah refers to the intellect of Abba and Imma as it is within Zeir Anpin, which unite with the lower Leah, i.e. the [letters of] thought which receives from the aspect of Malchut of Tvunah, which is the source of thought etc.[48]  This will suffice the understanding.

ויש יחוד ישראל ורחל כאשר בא הארת בחי' פנימיות המוחין שבמדות בדבור

Now, there is also a unification of Yisrael and Rachel, which is when the radiance of the innerness of the intellect as it is in the emotions, comes into speech.

וכן יש יחוד יעקב ולאה שנקרא הרהורי לבא, דהיינו מה שבבחי' חיצוניות המדות עולה בהרהור במוח

Likewise, there is a unification of Yaakov and Leah which is called “the fleeting thoughts of the heart” (Hirhurei Liba).  In other words, this is when the aspect of the externality of the emotions rises up as fleeting thoughts in the brain.

וכן יש יחוד יעקב ורחל שהוא המשכת חיצוניות המדות שבלב בדבור כנ''ל

So also, there is a unification of Yaakov and Rachel, which is the drawing forth of the externality of the emotions of the heart into speech, as mentioned above.

וסדר ההמשכה לפעמים כך הוא, שבחי' המדות שבלב עולה ומתייחד במחשבה ומן המחשבה בא אל הלב בחיצוניות הבל הלב ומהבל הלב נכנס להבל הדבור שנקרא קול ודבור

Now, the order of the drawing forth is sometimes as follows; The aspect of the emotions of the heart rise and unify with thought, and from thought they come [down] to the externality of the heart – which is the breath of the heart – and from the breath of the heart it enters into the breath of speech, which is called the voice and speech.

ולפעמים מן המחשבה נחנס אל הדבור, וכמו שמדבר מה שחושב

At other times, thought enters speech, like a person who says what he thinks (in his intellect). 

שעקבי לאה נכנסין תוך ראש רחל כו'

This is referred to as,[49] “The heels of Leah entering into the head of Rachel.” 

ובשעה זו שמדבר מה שחושב הרי יוצא מקול הבל הלב בדבור בה' מוצאות 

During this time, in which he speaks what he thinks, it comes out from the voice of the breath of the heart into speech, through the five organs [of the mouth].[50] 

ובודאי מה שבלבו עולה במחשבה, שאין מחשבה בלא מדות שבלב כו'

Now, certainly, what is in his heart arises into his thoughts, for there can be no thought without the emotions of the heart. 

ונמצא בחי' יעקב, שהוא רוח הבל קול הלב, משמש במחשבה ודבור שנק' ב' אחיות, לאה ורחל

We therefore find that the aspect of Yaakov – which is the vapor and breath of the voice of the heart – functions both in thought and speech, which are called the two sisters, Leah and Rachel. 

עלמא דאתכסיא ועלמא דאתגליא, מאמר סתום ומאמר פתוח כידוע וד''ל

As is known, [these two aspects are sometimes referred to as,[51]] “The concealed world – Alma D’Itkasia,” and “The revealed world – Alma D’Itgalia,”[52] [and are also referred to as,[53]] “The closed utterance – Maamar Satoom” and “The open utterance – Maamar Patuach.”  This will suffice the understanding.

(ועל דרך זה יש יחוד ישראל ולאה ויחוד ישראל ורחל בפנימיות המדות, בבחי' קלא פנימאה הנ''ל

(In the same manner there likewise is a unification of Yisrael and Leah and a unification of Yisrael and Rachel in the innerness of the emotions, in the aspect of the aforementioned “inner voice.” 

וזה שכתוב יביע אמר, ואחר כך, אין אומר, במחשבה, ואין דברים

This is the meaning of the verse,[54] “Day to day speech streams forth,” and then afterwards [in the following verse which refers to thought,] “There is no speech,” i.e. in thought, “there are no words; [their voice is unheard.]” 

והיינו בשבת שהיחוד בפנימיות דזעיר אנפין ונוקבא כו' כידוע ומבואר הכל במקום אחר וד''ל):

This [latter unification refers to the unification] during Shabbat, [at which time] the unification is in the innerness of Zeir Anpin and Nukvah, as is known, and as is explained elsewhere.[55]  This will suffice the understanding.)

End of Chapter Thirty Seven

[1] Having explained the Seder Hishtalshelut-Chaining down of the worlds, down to this level, all the way from the original desire of Atzmoot Ohr Ein Sof (The essence of the infinite light) to the Ratzon HaKadoom (The Primal Desire), to Adam Kadmon (The Desire of the Desire), to Atik and Arich (The Pleasure and desire for the world of Atzilut) to Chochmah, Binah and Daat (Insight, Comprehension and Concentration of Atzilut) to Zeir Anpin (The Emotions of Atzilut) to Yesod of Zeir Anpin (as explained in the previous chapter), the Rebbe will now begin explaining the transition from the emotions (Zeir Anpin) to the faculty of speech (Malchut of Atzilut). As previously explained, “Dvar Melech Shilton-The speech of the King rules”. In other words, when a king speaks, it is tantamount to action. This is because whatever the king decrees with his mouth is immediately put into action. In the same way, the creation of the separate worlds is compared to speech, as we find in the account of the creation in the Torah, that the world was brought about through ten utterances, such as, “Let there be light”, “Let there be a firmament” etc. Accordingly, the verse states, “Malchutcha Malchut Kol Olamim-Your Kingdom is the Kingdom of all worlds”. In other words, the coming into being of the separate worlds of Briah, Yetzirah and Asiyah (Creation, Formation and Action) is dependant on the “speech” of the King (Malchut of Atzilut) to bring them about. On a more general level, even the coming into being of Adam Kadmon and the world of Atzilut is, likewise, dependent on Malchut of Ohr Ein Sof. However, it must be understood that all these levels do not have any actual existence separate and apart from G-d, whatsoever, just as, even in a human being, his desires, intellect, emotions and thought, speech and action do not at all exist as independent entities, separate and apart from him. There must be an inner, essential identity of the one who desires in order for desire to be. This essential identity is, likewise, the thinker who thinks the thoughts, the feeler who feels the feelings and the speaker who speaks the words and acts the acts. If this is the case in regard to a mere human being, then how much more so, is it in regard to the King, King of kings, The Holy One, blessed Be He. Certainly, all of existence, from the very highest spiritual level to the lowest and final level, which is our physical and lowly world, is completely bound up to the very essence of G-d, is totally sublimated to Him, and cannot exist independently of Him.              
[2] See Siddur (of the Alter Rebbe) Shacharit 60c and 69a.  Also see Ma’amarei Admor HaEmtza’ee, Na”Ch, pg. 103.  See also Etz Chaim (Shaar Ozen Chotem Peh) Shaar 4, Ch. 1.  Also see Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 1, pg. 227.  Also see Shaar HaEmunah pg. 95b.
[3] See Zohar (Ra’aya Mehemna) Pinchas 244b.  Also see Ma’amarei Admor HaEmtza’ee, Bereshit, pg. 222.
[4] See Zohar (Idra Zuta) Ha’azinu 290b.  Also see Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 428.
[5] Song of Songs 4:8
[6] Genesis 29:16
[7] As known, the three patriarchs and the four matriarchs correspond to the upper lights of Atzilut which are in an aspect of influencer and recipient. The influencer and the recipient are represented as the two G-dly names of 45 and 52 (Mah and Ban-מ''ה וב''ן). The name Mah-מ''ה represents the giver of influence and the name Ban-ב''ן represents the receiver of influence. (See chapter one, note 39 and chapter 27, notes 10, 13, 15, 17 and 19. Also see chapter 29, note 16) Likewise, in the relationship of Yaakov with Leah and Rachel, Yaakov is the giver of influence whereas Leah and Rachel are the recipients. This is the matter of the two letters Hey (ה) of G-d’s four letter name about which the Torah states, “The name of the big one was Leah and the name of the little one was Rachel.”  Leah corresponds to the first Hey (ה) which represents the level of “thought” and Rachel corresponds to the second Hey (ה) which represents the level of “speech”. (See Torat Chayim, Prashat VaYeitzeh, pg. 168c)
[8] Genesis 27:22
[9] See Zohar Bereshit 50b.  Also See Ma’amarei Admor HaEmtza’ee, Kuntreisim, pg. 308.  (This is stated in many places in the name of the Zohar.  See Sidur (of the Alter Rebbe) Shaar HaLulav 264d; Biurei Zohar, Balak 107c; Sefer HaMaamarim 5668, Vol. 1, pg. 253; Pirush HaMilot, Ch. 30; Sidur (of the Alter Rebbe) Shacharit L’Shabbat 181b; Torah Ohr, Bereishit 6d; Likkutei Torah, Netzavim 47b, and Shir HaShirim 12b and more.)
[10] Psalms 19:3.  Also see Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 2, pg. 472.
[11] See Zohar (Ra’aya Mehemna) Bo, 43b; Tetzaveh 184b.  Also see Ma’amarei Admor HaEmtza’ee, Vayikra, Vol. 2, pg. 651.  Also see Torat Chaim, Bereishit 39d, and footnote 26 there.
[12] This is because Chessed (kindness) is the aspect of the spreading forth of influence and revelation.
[13] This is because Gevurah (sternness) is the aspect of the withholding of influence and revelation.
[14] This is Tiferet which, as explained before, is the synthesis of the two emotions of kindness and sternness to form a completely new emotion of compassion which mediates between them.
[15] See Tanya Ch. 3
[16] Psalms 69:4
[17] This is observable in the singing voice. It is specifically a singing voice which has the “texture” of expressing a whole range of emotions and sentiments all at once, which people find most delightful. Such a voice is much more expressive and moving than a voice which can only convey a single “flat” emotion. It is specifically because it is textured by an admixture of many different sentiments, such as longing and melancholy, tempered with hope and joy, that it can touch the soul to its core in a manner that is far more delightful and memorable than a voice which is merely beautiful.  (Also see Torat Chaim Bereishit, 39d.)
[18] The statement here is, “When the life force enters the heart from the brain” and refers to the influx of impulses to the heart from the nervous system rather than the flow of blood entering and exiting the heart. As known, the electrical impulse of the nerves causes the heart to contract, thus pushing the blood out and with its cessation the heart relaxes, thus permitting blood to enter.
[19] This is also in accordance with the verse, “The Chayot [angels] were running and returning.” (Ezekiel 1:14)  Although in this verse the word “Chayot” (חיות) refers to the Angels who are called “Chayot HaKodesh”, nonetheless, the word “Chayot” (חיות) can also be translated as “life force” or “vitality” (Chayoot).
[20] In other words, the “voice which is heard” refers to the emotions which may be perceived by the tone of the voice as it is expressed in speech etc. (See Zohar Bereishit 36a, 50b; Noach 74a; Vayera 98a; Toldot 142a, and other places etc.)
[21] Yaakov refers to the external and lower aspect of the emotions, as they are aroused from the externality of the intellect.  Rachel refers to the aspect of speech, as will be explained later in the chapter.  Just as the physical voice is made up of the three elements of fire, water and air (or vapor), likewise, the “breath of the heart” (Hevel HaLev) also includes these three elements, but in a more refined and spiritual form. These are the heartfelt emotions of kindness (Chessed), sternness (Gevurah) and compassion (Tiferet). This may be understood as follows: When a person is happy, the light and influence of the kindness of his heart (Chessed) spreads forth. In contrast, when he is sad, he becomes introverted and reserved. This is Gevurah, which is the lack of the spreading forth of light and influence. Tiferet, on the other hand, is an intermediary conduct which includes both Chessed and Gevurah. Now, the physical composition of the voice is affected by the emotional composition in the heart. If there is an excess of Gevurah, his voice will have much fire in it and will be dry and raspy. If there is an excess of Chessed, his voice will have much water in it and will be clear and resonant. Tiferet, which is the intermediary between them, will produce a voice which is an admixture of fire and water. According to the composition of the emotions will be the composition of the voice. Thus, it is also clear that a person’s voice reveals the admixture of his or her inner emotions. From the intonation of the voice itself, it is possible for one to hear if someone is happy, sad, angry, hurt, joyful, or worried etc. All this applies to the “external voice” (The emotions) which may be heard in the voice, and is called, “The Unification of Yaakov and Rachel. In other words, this is the unification of the external arousal of the emotions with speech.
[22] The lungs are considered to be part and parcel of the cardiovascular system.
[23] See Targum Unkelos to Genesis 2:7.
[24] In other words, Keter of Malchut of the world of Atzilut.
[25] Keter of Malchut, which represents the desire to speak, is rooted in the emotions, in other words “the chest of Zeir Anpin”. See Etz Chaim (Shaar Mochin D’Tzelem) Shaar 26, Ch. 3.
[26] Psalms 119:89
[27] The words, “your word” in this verse refers to Malchut, which represents the faculty of speech, and the words, “the heavens” refers to Zeir Anpin, which represents the emotions of the heart, which is in the chest. As expained before, the word Shamayim-שמים (The Heavens) is a composite of two words, Eish-אש (Fire) and Mayim-מים (Water), which refer to the two primary emotions of Zeir Anpin, sternness-גבורה (Gevurah) and kindness-חסד (Chesed), as they are composed in Tiferet.  
[28] Isaiah 58:13
[29] The whole of the verse is, “V’Cheebadto MeAsot drachecha, Mimtzo Chaftzecha V’Daber Davar - Honor Shabbat by desisting from doing your mundane activities, from seeking your mundane needs and speaking mundane words.”  However, the word “Chaftzecha – Your mundane needs” shares the same root as the word “Chafetz” which means desire.  Thus, the second half of the verse, “Mimtzo Chaftzecha V’Daber Davar” can be understood to refer to the “desire to speak”.  As evidenced from the continuation above (in the chapter), the desire to express oneself in speech is dependant upon the emotions of the heart.  When one is depressed his speech is minimal, and the opposite is true when one is in a state of joy.  This, then, is the meaning of the aforementioned statement of Etz Chaim that Keter (the desire) of Nukvah (Malchut or speech) adheres to the chest of Zeir Anpin.
[30] It is impossible to speak without the voice.  Only afterwards in speech itself does the voice become divided into the letters of speech through the five organs of the mouth (as will be explained in later chapters at length).  (See Ma’amarei Admor HaEmtza’ee, Vayikrah, Vol. 2 pg. 652.)
[31] See Midrash Tehillim 89:1.  See also Kohelet Rabba, Parsha 12:10
[32] This statement is referring to the fact that as long as G-d has not actually brought something out into the “speech” of Malchut of Atzilut, then actualization does not necessarily have to come about. This is because, as the verse states, “Dvar Melech Shilton-The word of the king rules” (Ecclesiastes 8:4). In other words, when G-d speaks, so to speak, this brings about an actualization. This is similar to when a king speaks. His word becomes law and is immediately put into action. However, as long as the king is only considering the matter in his heart, or even if he has already come to a decision and resolve about it in his heart, but has not yet “dictated” or “enunciated” it, then it still is not the law and no one would be culpable of rebelling against the king if they did not act upon it. This is because, “The heart did not reveal it to the mouth” (Zohar Hashmatot 253a). In other words, it was only determined in his heart and did not yet come out into an actual decree.  (Also see footnote 34 and the references there.)
[33] See Tractate Niddah 16b.
[34] Whether a person will be righteous or wicked is given over to his own free choice. G-d has not decreed it. Had G-d actually, “said” who would be righteous and who would be wicked, these natural tendencies would be so strongly engraved in us that it would be literally impossible to overcome them. It would, therefore, not be possible for G-d to hold us responsible or accountable for any of our deeds, whether good or evil. Thus, there would not be a purpose or “mission” for man to fulfill in the world, and there would be neither be reward nor punishment. This would go against G-d’s ultimate purpose in creating the world, since G-d desired that human beings should be free agents who can freely “choose” to serve Him or not to serve Him.  (See Ma’amarei Admor HaEmtza’ee, Dvarim, Vol. 1 pg. 223.  Also see Torat Chaim, Bereishit 30d, and footnote 19.  Also see Torat Chaim, Bereishit 155c and on.  Also see Shaarei Teshuvah 18a.)
[35] Psalms 33:9
[36] Isaiah 55:11
[37] Genesis 6:6
[38] Genesis 8:21
[39] This is an acronym for Chessed, Gevurah and Tiferet.
[40] This refers to the intellect of the emotions, which is the inner “unheard voice”.
[41] The emotions.
[42] That is, the comprehension and understanding of Binah (which receives from the point of Chochmah) as it is invested in the emotions of Zeir Anpin.  The matter of the investment of the light of the intellect within the emotions (and the various different ways and levels within this) has already been discussed at length in previous chapters.
[43] The Rebbe will now begin to explain the various particular unifications of Zeir Anpin and Nukvah (Yaakov and Yisrael with Leah and Rachel).  Since the aspects of Yaakov and Yisrael were explained at great length in previous chapters (thirty-four and thirty-five), the general explanation should be self understood at this point.  Nevertheless, the general analogue and inner intention for all of these analogies will be explained at length at the end of the chapter.
[44] See Likkutei Torah of the Arizal, End of Parshat Toldot.  Also see Ma’amarei Admor HaEmtza’ee, Na”Ch, pg. 105.
[45] The reason why the level of “thought” is called Leah, which is a term that denotes weariness, may be understood by how thought occurs in a human being below. As we observe, thoughts constantly go through a person’s mind without cessation. Not a moment passes without thoughts arising. This involves everything that he desires and contemplates, even in trivial matters that have no importance, including everything that his eyes see or his ears hear. Not a moment passes without fleeting thoughts running through the mind. This even takes place during sleep in the form of dreams. Because of this, the mind has no rest and becomes weary of thoughts, which is not the case with speech. Speech is much more under the conscious control of a person and, therefore, one can go for long periods of time without speaking.  (See Torat Chayim, Parashat MiKeitz, pg. 169a-170a)  
[46] There reason why it is specifically thought that has this characteristic of never ceasing is because the source of thought is Binah, which is compared to a river. In other words thought is like the waters of a river which flow ceaselessly and are constantly renewed from their source in the spring, just as the tangible comprehension of Binah is constantly replenished with the intangible insights of its source in Chochmah. Because of this Chochmah and Binah are called, “Trein Rey’in D’Lo Mitparsshin-The two lovers who never separate”.  (See Torat Chayim, Parashat VaYeitzeh, pg. 170a. Also see Likkutei Torah of the Arizal, Parshat Vayeitzeh, (the Sod – Mystery of Yaakov and his two wives).)
[47] Genesis 30:20.  Also see Ma’amarei Admor HaEmtza’ee, Na”Ch, pg. 188.
[48] It must be understood that since Leah represents the letters (or vessel) of thought, there are therefore two levels in Leah: The first level is the upper Leah, which is the letters of pure thought. This is thought as it exists above the emotions. In other words, these are the letters of thought of pure intellect unconnected to emotions (but which gives rise to the emotions, as explained in previous chapters). The second level represents the letters of thought when the inner emotions of the heart are thought about in the mind. In other words, these are the letters of the thought that result from the emotions. (See Torat Chayim, Parashat YaYeitzeh, pg. 170a -171a.)  The aspect of Malchut of Tevunah will be explained later at length.
[49] See Etz Chaim (Shaar Leah V’Rachel) Shaar 38, Ch. 3.  Also see Ma’amarei Admor HaEmtza’ee, Hanachot 5577, pg. 35.
[50] The five organs of the mouth are the throat, palate, tongue, teeth and lips.  These are the organs that divide the voice into the particular letters of speech, as will be explained in later chapters at length.
[51] See Zohar (Sitrei Torah) Vayetze 152a; Va’era 29b.  Also see Etz Chaim (Shaar HaMochin D’Tzelem) Shaar 23, Ch. 4.
[52] In other words, since thought is hidden in the brain, it is called the concealed world. Speech, however, is the revelation of that which is concealed.  It is for this reason that the verse (Genesis 29:18) states, “And Yaakov loved Rachel,” specifically.  For although Yaakov (the external emotions of the heart) makes use of both the faculties of thought (Leah) and speech (Rachel), nevertheless, the emotions of the heart desire to be expressed and drawn forth into actual revelation, in speech specifically, which is the aspect of Rachel.  (See Torat Chayim, Bereishit, pg. 168b)
[53] See Tractate Shabbat 104a.  Also see Ma’amarei Admor HaEmtza’ee, Shmot Vol. 1, pg. 213.  Also see Shaarei Teshuvah 91b.
[54] Psalms 19:3.  Also see Siddur (of the Alter Rebbe) Shacharit L’Shabbat 181a and on.  Also see Ma’amarei Admor HaZaken, Hanachot HaRav Pinchas, pg. 3.
[55] As stated above, in note 1, this chapter begins explaining the transition from the emotions (Zeir Anpin of Atzilut) to speech (Malchut of Atzilut, which also is called Nukvah and Rachel). It was also explained there that the speech of a king is tantamount to action, because what a king decrees through speech comes about in actuality. Therefore, we see that in the Torah, the creation of the world is described in terms of G-d’s speech. However, it must be understood that there are several levels of speech, each of which indicates a different level of G-d in His relationship to His world. For example, within speech itself, there are two general levels. These two levels are called, קטנות שבדיבור-Katnoot SheBeDiboor-Diminished Intellect in Speech, which corresponds to the unification of Yaakov and Rachel, and גדלות שבדיבור-Gadloot SheBeDiboor-Expansive Intellect in Speech, which corresponds to the unification of Yisrael and Rachel. For example, the aspect of diminished intellect in speech is similar to what may be observed in a human being, that at times he will speak with a much diminished intellect. This is because his speech is completely separate and apart from the intellectual light and grasp of his mind, so much so, that he could almost be described as speaking without thinking. In other words, his Daat-Concentration, and awareness are not closely associated to his speech, to guide his words with his mind’s eye in every detail. On the contrary, he does not invest his mind and heart into what he says. Rather, he says whatever comes to his mouth, without discernment or awareness.


This is similar to a person who speaks frivolously, about things which have no actual pertinence or bearing on his life, and which, furthermore, have no particular value, in and of themselves. Certainly, when he speaks of these matters, he does not invest his heart or intellectual concentration into them, but rather says whatever comes to his lips, without deliberation. This is so much so, to the point that he almost pays no attention to the words issuing from his mouth. The reason for this is because, even in his own estimation, these matters are inconsequential and are not worth the effort of putting his heart and soul into it, to be discerning in his choice of words. Therefore, he does not choose his words according to deliberate intellectual reasoning and analysis. Still and all, his words must contain some intellect in them, for, after all, they are not totally nonsensical and he speaks them in somewhat of an orderly fashion. If they did not contain any intellect in them whatsoever; they would be without rhyme or reason and would be so far removed from normative conversation that we would consider them to be quite insane and confused.


Rather, we must say that there is a small degree of Da’at- Intellectual Concentration and lev-The Emotions of the Heart, invested into his speech, even when he speaks frivolous words. However, it is a very external and superficial investment. In other words, his mind is invested in it only in a very passing fashion, like a person whose mind is deeply occupied on an important topic, and in the middle of his studies someone reminds him about a trifling matter. On the one hand, since he considers it to be a distraction from his deep contemplation, he does not wish to concentrate on it. However, he does gloss over it briefly in his mind’s eye, even while his inner interest is still engrossed in the important topic. Now, this phenomenon is common to everyone, including even the wisest of men. When he must deal with a matter which he regards to be insignificant or superficial, then, except for a small trace of interest, he will talk about it without investing too much of his attention and concentration and without putting his whole heart into it.


Now, even though due to this small trace of intellectual interest, he does not cross the bounds of what is regarded as normative speech, such as talking total nonsense or insanity, nonetheless, to a certain degree superfluous words do fall into his speech. These excess words are called פסולת ונובלות דברים-Dross and fallout, since they contain no intellect within them and are quite unnecessary to the subject at hand, like excess chatter. As known, the tendency to chatter excessively is specifically found amongst people of light or shallow attention span and concentration (דעת קל-Da’at Kal). However, people who have a greater ability to concentrate (Da’at) will be more deliberate in their words and will try to speak only those words which are necessary to the subject, without deviating and going off on tangents. What causes these superfluous words is lack of attention and intellectual investment when speaking. Nonetheless, in a person of great wisdom, even the dross and excess which falls into his speech when he talks about mundane matters will not be as superfluous as the words of a person who is not wise. This is in accordance with the Talmudic statement that we can learn even from the mundane conversations of the sages. In other words, even when they speak about mundane matters we can recognize the wisdom of their words, and though they themselves regard these words as being superfluous, nonetheless, to a person of lesser wisdom they contain great meaning and insight. This is because the mundane words of a sage contain greater wisdom than the well thought out words of an average person.


Now, the above level of speech (in other words, Katnoot SheBeDiboor-Diminished Intellect in Speech, which corresponds to the unification of Yaakov and Rachel), is analogous to the level of interest and investment that G-d puts into the ten utterances by which the world is created. Since G-d absolutely transcends the world and is the only True Being whose existence is intrinsic to Him, therefore, in and of Himself, He has no actual need to create the world, altogether. He creates it because He chooses to rather than because He must. This means that as far as He is concerned, the entire existence of the world and even of the ten utterances which bring everything into being, is quite mundane and superfluous, and He invests very little of Himself into it. However, from our angle, the creative power of these ten utterances is so enormous and beyond our comprehension that we cannot even begin to fathom the incredible depth and greatness of their power and importance.


Now, the second level of speech is Gadloot SheBeDiboor-Expansive Intellect in Speech, which corresponds to the unification of Yisrael and Rachel. This is similar to when a person speaks words of wisdom or very great and important matters or if he has to speak before a king, a judge or a great sage. Under such circumstances he will weigh his words carefully in his mind’s eye, with great concentration of his heart and mind. He will scrutinize exactly how to speak, taking great care that none of his words go against his ultimate purpose and that one part of what he says does not contradict another part. He will also be careful that no superfluous words, which have no bearing on the subject, pass his lips.


Now, certainly, the intellectual scrutiny which he invests in his speech must come from a much higher level than the specific concepts which he expresses. In other words, it comes from the depth of the power of intellect-Koach HaMaskil, as it exists in and of itself. This is the power to conceptualize all concepts and reveal them from their state of concealment. Likewise, it is the source of the ability to scrutinize one’s words so that they express the depth of the concept.


Additionally, this ability to scrutinize becomes invested in his speech in a way of close connection and bonding. In other words, the power to conceptualize, bonds with all the specifics of his speech. When this is the case, he will speak with great exactitude. All his words will be very clear and in accordance with the depth of the concept. Not one word will be superfluous. We, therefore, find that his speech actually ascends and becomes attached to the very source of intellect. Thus, his intellect comes into his speech with an absolute bond.


Now, this phenomenon is literally the opposite of the above mentioned level of diminished intellect in speech. There, no intellectual investment and scrutiny takes place altogether. On the contrary, the speech is separate and apart from the intellect and the intellect only radiates in a very superficial and hidden fashion. Furthermore, its source in the intellect is only the external thought of the intellect, rather than the inner essence of the intellect. The opposite is true of words of wisdom and important matters. Here, the essential light of the intellect bonds with his speech, to guide all his words with great scrutiny, so that there is clarity in the expression of his thoughts. Furthermore, there will be no excess words.


Because of this, his words will be as brief as possible, so as not to deviate from the point. (However, sometimes it is impossible to express a deep concept without lengthy explanations. This is the aspect of the Yesod of the Male, which is called, “Lashon Limoodim-The Tongue of Instruction”. However, even in these lengthy explanations there are no superfluous words. On the contrary, the lengthier the explanation of more and more details of the concept, the clearer the concept becomes. His lengthiness is, therefore, purposeful, because the ultimate point of the concept had not yet been clarified by his earlier statements. The purpose of the latter statements is to complete what was missing in the earlier statements.)


Now, what was said above concerning the two levels of speech as they exist in man is analogous to G-d’s “Speech” in His relationship with His world. As known, the aspect of “Diminished Intellect in Speech,” (The unification of Yaakov and Rachel) is called “The six “mundane” days of the week” and is the aspect of the combination of the many letters and words which branch out of the ten creative utterances of G-d’s upper speech. This is understood from such verses as, “The heavens were created by the word of HaShem” and “The word of the King rules” etc. In this level of “Speech”, the intellect invested in the combinations of letters and words is extremely diminished. This is because the principal purpose of these combinations is to bring about the creation of something out of nothing. As explained above, relative to G-d’s essential light, in other words, from His point of view, so to speak, this is very superfluous and insignificant. Therefore, relative to Him it is called, “Millin D’Hedyota-Mundane matters” (מילין דהדיוטא). This is similar to a great sage when he speaks of mundane matters.


Now, as mentioned above, superfluous and excessive words “fall out” from this type of speech. These are the lowest combinations of letters of the world of Asiyah from which the “Seventy Genies” of the nations (Shiv’im Sarim) receive their influence. In other words they come about because of the tremendous diminishment of the G-dly intellect in the speech that creates them. They only receive in an aspect of a tiny trace element (Reshimu) and a “glossing over” of the attention (Ha’avara B’Alma). Since this is considered to be like the “dross” (Novlot) of speech, therefore the external forces (Kelipot-Shells) receive the life force from there.


However, this only applies to the “fallout” of this level of speech. The higher combinations of the unification of Yaakov and Rachel, which are not completely superfluous and are, therefore, not yet like “dross”, remain unaffected by the external forces of Klipah (The shells), as the verse states, “I will not give of my Glory to another”. This is because as long as there is a radiance of the intellect of Chochmah-Insight, even if it is only a tiny glimmer, it is not given over “to another”, in other words, it is not given over to the Sitra Achera (The Other Side, i.e. the side of evil) from which the Kelipot-Shells receive their sustenance.


This level of the speech of G-d applies to the six mundane days of the week which correspond to the six millennia of “This World-Olam HaZeh. However, such is not the case in regard to the holy day of Shabbat, which corresponds to “The World to Come-Olam HaBa and is called, “Yom SheKooloh Shabbat-An era which is all Shabbat”. On Shabbat, Malchut ascends to a higher level of perfection. In other words, the faculty of speech ascends from a state of diminished intellect in speech (The unification of Yaakov and Rachel) to a state of expanded intellect in speech (The unification of Yisrael and Rachel). This is the second above mentioned level in which speech issues forth with the utmost intellectual scrutiny.


This is because in regard to Shabbat it states, “It is not the way of the King to be preoccupied with mundane matters-לאו אורחא דמלכא לאשתעי במילין דהדיוטא. The “mundane matters” referred to here are the ten utterances by which the world was created. As stated above, relative to G-d these ten utterances are mundane and superfluous to His existence. This, then, is the meaning of the verse, in Isaiah 58:13 that during the day of Shabbat one should desist from, “Seeking his mundane needs and speaking mundane words”. It is specifically then that the essential power of insight (Chochmah), which is higher than revealed intellect, strongly connects and bonds with speech.


Therefore, on Shabbat speech ascends to the inner light of Abba (Chochmah-insight) of Atzilut as it is invested in Zeir Anpin (The emotions) of Atzilut. This is called the expanded intellect of Abba in Zeir Anpin.  Because of this strong bond between the intellect and speech, therefore, there are no excess superfluous “words”. Therefore, the Kelipot and the Sitra Achera do not receive any sustenance whatsoever. This is why it states in regard to Shabbat, “Kol Dinin Mitabrin Minah-All judgments are removed from her.” This is also why it states about the World to come (Isaiah 35:8), “Bilah HaMavet LaNetzach-Death will be swallowed up forever.”  (See Pirush HaMeelot pp. 37b-40a.)