• 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.
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    My goal is that we organize together the greatest Prayer Congregation from Israel operating from the Har HaBait in Jerusalem Israel.

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

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

    Thirth need,

    $239.40 next payment to my webhost.

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

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

    Praying and hoping together according,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

    Ariel Representative Bet Yisrael International

Shaar HaYichud The Gate of Unity Chapter 46

Shaar HaYichud

The Gate of Unity

By

The Holy Rabbi Dov Ber of Lubavitch

Translated and Annotated by Shimon Markel

Edited by Rabbi A. Markel

Copyright © 2004

Chapter 46

 

אך הנה בתורתו של ר”מ הי’ כתוב כתנות אור באלף כו’ כנ”ל

However, as mentioned above, in the Torah of Rabbi Meir it was written, ((כתנות אור “Cloaks of light” – (Katnot Ohr), with an Aleph (א) etc.

להיות ידוע בשרש בחי’ התיקון מבחי’ שם מ”ה החדש דא”ק כו’ וכמ”ש במ”א שזהו בחי’ מלך השמיני שרש התיקון דמ”ה דחכמה כו’

For it is known that the aspect of Tikkun – Rectification is from the aspect of the Shem Ma”H HaChadash – the new name of Ma”H (מ”ה) of Adam Kadmon, and as discussed elsewhere, this is the aspect of the eighth king which is the root of the rectification of Ma”H-מ”ה of Chochmah etc.[1]

 (והוא בחי’ יוסף פותר חלומות

(This is the aspect of Yosef who is the interpreter of dreams.[2]

כי הגלות נמשל לחלום שהוא מעין הרהורי לבא דז”א שהוא בבחי’ שינה הנק’ דורמיטא הסתלקות המוחין כו’

For the exile is compared to a dream state,[3] and it resembles the thoughts of the heart of Zeir Anpin which is in an aspect of sleep which is called the Durmita-Slumber and withdrawal of intellect etc.[4]

 ומאותיות שבדמיון החלום מצרף בהם צירופי’ טובים ומתוקני’ עפ”י מקור עומק החכ’ דא”ק שבמצחא כו’

And from the letters of the imaginations of the dreams he combines them into good, rectified combinations according to the source of the depth of Chochmah of Adam Kadmon which is in the forehead etc.

 וזהו תופר אותיות פורת ופותר כו’ ולכך נק’ אברך כמ”ש במ”א)

This is why Tofer-תופר-tailor shares the same letters as Porat-פורת-fruitful[5] and Poter-פותר-solver etc,[6] and it is for this reason that he is called Avrech,[7] as explained elsewhere at length.)

והיינו אחר הבירורים דרפ”ח ניצוצין שנפלו ג”כ עם פירור ופיזור האותיות וכלי’ דתהו כנ”ל בשכל המצומצם באות הנפרד ואז נק’ כתנות אור באלף.

In other words, it is called a garment of light with an Aleph-א after the rectification of the two-hundred and eighty eight sparks which fell along with the scattering and fragmentation of the letters and vessels of Tohu, as we previously explained in regard to the constricted intellect of the separated letters.

וביאור הדברי’ ידוע להיות דכתנות עור המלביש שנק’ חשמל הרי הוא בא בבחי’ הגשמה דוקא וכמו ענין המשל לנמשל

The explanation of the matter is as known that the “garment of skins” which garbs [Zeir Anpin etc,] and is called the Chashmal, comes in a way of coarseness specifically, just like an analogy [is coarse] in relation to the analogue.

(וכענין הגשמת השכל בבחי’ רוב ההסבר עד שתינוק קטן ישיגו כו’)

(This is also like the coarsening of an intellectual concept through many explanations until a small child can grasp it etc.)

והוא בחי’ נוגה כמו האור המאיר באפילה שאורו ניכר שם יותר

This is the aspect of Nogah-luminescence, which is like a light that illuminates within the darkness wherein its light is more recognizable

עד שנראה אורו מבהיק ביותר מאור המאיר במקום אורה כמו שאמרו שרגא בטיהרא מאי מהני

to the point that its light is more apparent and glaring than light that radiates in a place that is bright, as was stated,[8] “A candle in the sunlight is ineffectual.”

אבל אור שרגא באישון חושך ואפילה אורו מבהיק ביותר

In contrast, the light of a candle in thick darkness is much more glaring.

והיינו לפי שהוא מאיר את החושך והאפילה דוקא

This is specifically because it is illuminates the thick darkness,

שא”א לומר באור הנר מצד עצמו שמבהיק אורו בעצם בחושך לילה יותר מביום

though it is not possible to say that the light of the candle[9], in and of itself, is essentially more luminescent in the darkness of night than in the day.

רק מצד החושך שהוא היפוכו ע”כ ניכר בו יותר אור

It is only because the darkness is its opposite that its light becomes more apparent.

ואין זו הבהקה אמיתית מצד עצמו רק שנראה לעין בהבהקה יותר מפני החושך דוקא שבו בא יתרון האור לעין הרואה לבד

This is not true radiance in and of itself. It only appears more radiant to the eye specifically because in the darkness its light is more apparent, but only in the eye of the beholder.

וזהו כמו הבהקת ובהירת אור האבן טוב בהיותו מצוייר בגסות החומר שהוא בהיר יותר משהוא מצוייר בחומר זך ובהיר כו’ מטעם זה

This is similar to the radiance and glimmer of a precious stone when it is displayed on coarse material. It will appear to be more radiant than if it were to be displayed on clear, luminescent material, for the same reason.

 (וכהבנת והשגת לתכלית עומק אור השכל במשל זר שהוא ענין גס וזר דוקא מטעם זה כו’)

(This is also like the understanding and comprehension of a deep intellectual light through an extraneous analogy, which is coarse and foreign [to the concept]. It is because of the same reason etc.)

וזהו בחי’ נוגה שיש בו ב’ פרושי’ כידוע

This, then, is the aspect of Nogah which has two explanations, as known.

הא’ מענין נוגה אור או יגיה חשכי וכה”ג

The first is like the verse,[10] “Nogah Or – A light will shine,” or [the verse,[11]] “Yagiha Chashkhi – illuminate my darkness” and the like.

והב’ ל’ בליטה לחוץ וכמ”ש כאשר הוגה מן המסילה כו’ וכן ההוגה את ה’ כו’ וכמו הגיון שבמח’ כמ”ש והגית בו כו’ וכן והגיון לבי כו’

The second is a terminology of an outward protrusion.[12]  This is like the verse,[13] “When he moved out (Hogah) of the path etc,” and likewise,[14] “one who pronounces (HaHogah) the Divine Name etc.”  It also is like the contemplation (Higayon) of the thought, as stated,[15] “and you shall contemplate it (V’Higita bo) etc,” or,[16] “the contemplation of my heart (Hegyon leebee) etc.”

ושניהם עולין לכוונה א’

Both of these [explanations] amount to the same intended meaning.[17]

כמ”ש במ”א ע”ד דוגמא מאור השמש המאיר בענן שאורו מוכפל שם וניכר הוא שם ביותר משניכר בגוף השמש עצמו

This was explained elsewhere by way of example from the light of the sun[18] as it radiates through a cloud; that its light is increased there and is more recognizable than [when looking at the light that comes from] the body of the sun itself.

כי מפני הזדככות גשם הענן שבהרכבת חלקי המים שבו יוכר שם האור בכל פרטי חלקיו ביותר כמו ג’ גווני קשת שנק’ מראה הנוג’ כמ”ש כמראה הקשת כו’ כן מראה הנוגה כו’

For, because of the purification of the physicality of the cloud and the composition of the element of water within it, the details of the light are more recognizable there, such as the three primary colors of the rainbow, which also is called by the term “the appearance of the Nogah.”  This is as stated,[19] “Like the appearance of a rainbow etc, so was the appearance of the Nogah-brightness.”

וכמו פרטי חלקי גוונין שבאבן טוב לא ניכר יפה כ”כ כ”א בהיותו מורכב באיזה חומר אך לא בחומר גס אלא בחומר זך וצלול שיבהיק אורו ביותר

This is like how the specific elements and colors of a precious stone are not so recognizable except when it is set in a setting, but not in a coarse setting, but rather in a bright and shiny setting which causes its light to radiate more.

וכך הוא ענין הב’ בפי’ נוגה שהוא בחי’ הבליט’ בגשם זך שנזדכך קצת שם בולט והוגה האור כמו יגיה חשכי דוקא

So likewise is the matter of the second meaning of Nogah, in that it is an aspect of the protrusion in a refined substance which has become somewhat more refined. There the light stands out and radiates, as in the verse, “illuminate my darkness”, specifically.

וכן הגיון שבמח’ עיוני’ שבא אור השכל בבחי’ בליטה לחוץ בגשם האותיות שבהרהור המח’ שאז דוקא ניכר ומושג הארת עומק השכל יותר וז”ש והגית בו כו’

This is also like the Higayon-contemplation of the analytical thought, through which the light of the intellect comes to protrude outward into the substance of the letters of contemplative thought. It is specifically then that the grasp and radiance of the depth of the concept becomes more recognized.  It is regarding this that the verse states, “And you shall contemplate it (VeHigitah bo) etc.”

 והיינו ג”כ כמו ענין המשלים שבולט ומושג שם אור השכל יותר כנ”ל

This likewise is similar to the matter of analogies, through which the light of the concept stands out and is more [easily] grasped, as discussed above.

והוא בחי’ נוגה דע”ס כו’ בכלל שזהו בחי’ הישות המורגש ובולט

This, then, is the aspect of the Nogah of the ten Sefirot in general, i.e. it is the aspect of their substance which is noticeable and protrudes.

 (ע”ד המבואר במ”א בענין ראית איש חכם בעיניו כו’ וכן ופלגשו ושמה ראומה ראו שאני בטל כו’ וכהתלהבות אלקית המורגשת כו’)

(This is as explained elsewhere regarding the verse,[20] “Have you seen a man, wise in his own eyes etc,” and like the verse,[21] “And his concubine whose name was Reumah,” i.e. Re’u-see that I am sublimated [Mah] etc, or like ecstasy in G-dliness which comes in a way that is felt etc.)

וכ”ז שרש בחי’ החשמל שנעשה מחיצוניות דבינה

All of this is the root of the aspect of the Chashmal which is made from the externality of Binah.

 (שמזה נעשו בחי’ הכנפיים כמ”ש על גוזליו ירחף כו’ אימא פריש’ גדפהא כו’ ונק’ כנפי שכינה שמשם שרש נשמות הגרים כו’

(From here the aspect of “The Wings” are made,[22] as stated regarding the verse “He hovers over his young etc,” that “the mother (Imma) spreads her wings etc.” It is likewise called[23] the Kanfei HaShechinah-“The wings of the Shechinah”, which also is the root of the souls of converts etc.[24]

 וזהו ג”כ ענין מאמר הזהר ע”פ בקר אערך לך ואצפה דוד אתקין האי חופאה לחפאה בקר דיוסף כו’ ועביד נהורא לאתלבשא כו’ עד אינון דאקרון כנפין עילאין כו’ כמ”ש ביאורו במ”א)

This is also the explanation of the statement in Zohar on the verse,[25] “In the morning I will order (the letters of my prayer) and I will see”, [about which the Zohar comments,] “David prepared this canopy to cover over the morning of Yosef etc, he made a light to enrobe etc, until those that are called the upper wings etc,” as is explained elsewhere.)

עד שמזה נשתלשל ויורד עוד להיות בבחי’ המסך ממש הנק’ פרסא המפסיק ומבדיל בין אצי’ לבריאה כו’ והמל’ בוקע המסך (כמשי”ת)

Until from this [the Chashmal] chains down and descends even further to become an aspect of an actual Masach-screen which is called a “separator” that stops and separates between the [worlds of] Atzilut and Briyah etc., whereas the [Sefirah] of Malchut penetrates this screen (as will be explained).

אך ענין כתנות אור באלף הוא אחר התיקון ובירור דבחי’ נוגה דחשמל

However, the matter of the “garment of light” with an Aleph-א is after the rectification and clarification of the aspect of Nogah of the Chashmal.

שהוא ע”י בחי’ ביטול העצמי דמ”ה החדש דא”ק כו’ שרש התיקון הנ”ל עד שנהפך בחי’ היש המורגש דנוגה בבחי’ ביטול לאין ממש כו’

This is by means of the essential sublimation of the new Ma”H of Adam Kadmon etc, which is the source of the aforementioned rectification, until the Yesh-somethingness of Nogah which is noticeably felt becomes transformed to an aspect of actual sublimation to the Ayin-nothingnes.

וכאשר היש הוא בבחי’ אין הרי הוא יותר נעלה מבחי’ אין דמ”ה שבחכמה המברר כו’ כמ”ש במ”א

When the somethingness (Yesh) becomes an aspect of nothingness (Ayin) then it is even loftier than the aspect of the nothingness of the Ma”H of Chochmah which rectifies [it] etc, as explained elsewhere.[26]

 ע”כ נק’ כתנות אור כמו עוטה אור כשלמה כו’

It therefore IS called a “garment of light” as in the verse, “He covers Himself with light as a garment.”

שהוא בחי’ אור דתורה לאחר הבירור דמ”ה דח”ע שמברר לבחי’ ב”ן דנוגה שעולה למעלה מבחי’ מ”ה כו’

This refers to the aspect of the light of Torah after the clarification of Ma”H of the supernal Chochmah which rectifies the aspect of Ba”N of Nogah which then ascends to be higher than the aspect of Ma”H.[27]

 (כידוע דס”ג שהוא גס בו הי’ השבירה הרי לאחר הבירור דב”ן שנפל משבה”כ עולה בשרשו בבחי’ ס”ג כו’ שלמעלה משם מ”ה כו’)

(As known, the shattering was in[28] Sa”Gס”ג which is Gas-גס-coarse,[29] but after the rectification of Ba”N which [is what] fell during the shattering of the vessels, it ascends back to its source in Sa”G[30] which is higher than the name of Ma”H etc.[31])

ונק’ זיהרא עילאה עד”מ אור המזוכך ביותר בלבוש זך ובהיר עד מאד שע”י דוקא יכולים להסתכל בתוס’ הבהירות והבהקה בעין

This is called Zihara Ila’ah-The Upper Radiance, and is comparable to a very refined light within a refined and very radiant garment, through which one can gaze [and behold] a greater illumination and radiance with the eyes.

היפך הענין דנגה קודם הבירור שהוא בהסתר החשך רק שמצד יתרון האור בחשך הוא נראה אור מבהיק כו’

This is the opposite of the matter of Nogah prior to its rectification when it is in darkness so that it is only because of the light that radiates within the darkness that it appears to radiate brightly etc.

אבל הבהקת האור מצד עצם האור כאשר הלבוש עצמו עשוי מאור בהיר ומבהיק ביותר כזכוכית הבהירה ומבהיק ביותר שנק’ אספקלריא דנהר כו’

In contrast, the radiance of the light due to the essence of the light, when the garment itself is made of radiant and luminous light is like radiant and clear glass, which is called[32] “Aspaklaria D’Nahara – A lens that shines” etc.

 וכה”ג הוא הנק’ זיהרא עילאה שהנשמו’ מסתכלין ע”י בזיו השכינה בג”ע כו’ וכמ”ש במ”א וד”ל

And it is likewise called the upper radiance by means of which the souls gaze upon the ray of the Shechinah in the Garden of Eden etc,[33] as is discussed elsewhere.  This will suffice those of understanding.

 

End of Chapter Forty-Six

 


[1] See Etz Chaim (Shaar HaTikun), Shaar 10, Ch. 2 & Ch. 3; Also see Torah Or, VaYechi 103b; Maamarei Admor HaEmtza’ee, Dvarim Vol. 4, p. 1,482.

[2] Maamarei Admor HaEmtza’ee, Dvarim Vol. 4, p. 1,376. Torat Chaim VaYishlach p. 188d & VaYechi 243d; Torat Levi Yitzchak, Taanit p. 11.

[3] See Torah Or, Vayeshev p. 28c; Torat Chaim, Shemot, p. 52.

[4] See Etz ChaimShaar 29, Ch. 1; Mevo She’arimShaar 3, part 2, Ch. 17; Torat Chaim Shemot p. 53b.

[5] See Torah Or, Vayeshev p. 29a; :Likkutei Torah, Korach,  p. 55a; Torat Chaim, Vayechi, p. 242d.

[6] See Agadat Bereishit Ch. 82

[7] Genesis 41:43; Also see Siddur of the Alter Rebbe, Shaar Chanukah 280c; Maamarei Admor HaEmtza’ee, Dvarim Vol. 1, p. 30; Bereishit p. 490.

[8] Talmud Bavli, Chulin 60b; Maamarei Admor HaEmtza’eeHanachot 5577 p. 261

[9] Shulchan Aruch Alter Rebbe, Hilchot Pesach 433:6

[10] Job 22:28

[11] Samuel II 22:29; Psalms 18:29

[12] See Shaarei Teshuvah 63a

[13] Samuel II 20:13

[14] Talmud Bavli, Sanhedrin 90a

[15] Joshua 1:8

[16] Psalms 19:15

[17] See Imrei Binah, Shaar HaTefilin 97d.

[18] See Imrei Binah, Shaar HaTefilin 97d; Maamarei Admor HaZaken al Maamarei RaZa”L, p. 479; Maamarei Admor HaEmtza’ee, Na”Ch p. 350.

[19] Ezekiel 1:28

[20] Proverbs 26:12; See Maamarei Admor HaZaken, Maamrei RaZa”L p. 216; 5566 p. 91; Derech Mitzvotecha p. 62; Likutei Torah, Acharei 31d; Chukat 66c; Hemshech 5672 Vol.1 p. 177 & p. 292.

[21] Genesis 22:24; See Maamarei Admor HaEmtzaee, Dvarim Vol. 4, p. 1,493; Torat Chaim, Noach 51a; Ohr HaTorah, Noach Vol. 3, p. 1202; Mevo She’arim, Shaar 6 Ch. 2 & Ch. 5.

[22] See Zohar Balak 204b; Biurei HaZohar Balak 109b.

[23] Talmud Bavli, Shabbat 31a

[24] See Zohar, Introduction 13b; Maamarei Admor HaEmtzaee, Hanachot 5577, p. 10

[25] See Zohar Balak 204b; Biurei HaZohar Balak 109b.

[26] See Likkutei TorahBechukotai 47b; Also see Maamarei Admor HaEmtzaee, Dvarim Vol. 2, p. 576.

[27] See Etz Chaim, Shaar 5, Ch. 1; Maamarei Admor HaEmtzaee, Dvarim Vol. 1, p. 5; Vol 2. p. 573; Vol 4. p. 1,213.

[28] See Etz Chaim, Shaar 8, Ch. 1; Maamarei Admor HaEmtzaee, Dvarim Vol. 1, p. 5.

[29] See Maamarei Admor HaEmtzaee, Shmot Vol 2, p. 566; Dvarim Vol. 2 p. 379; Torat Chaim, Bereishit 9a.

[30] See Likkutei Torah, Bechukotai 47c;  Torat Chaim, Bereishit 16c.

[31] See Etz Chaim, Shaar 5, Ch. 1; Also see Maamarei Admor HaEmtzaee, Dvarim Vol. 1, p. 5.

[32] See Zohar, Noach 65b-61a.

[33] See Shaarei Teshuva p. 58c.

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