• 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......

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    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 50

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 50

 

והנה ידוע בפרטות ענין ה”ג מנצפ”ך שבדבור די’ מאמרות דאימא אוזיפת כו’ שהן ה’ מוצאות הפה

Now it is known regarding the particulars of the matter of the five judgments[1] MaNTzePa”Ch of speech in the ten utterances [of creation] which[2] “the mother lends [to the daughter]”, that these are the five organs of [speech of] the mouth.

אחה”ע מהגרון וגיכ”ק מהחיך כו’ הרי יש אותיות מיוחדי’ לכל מוצא בפ”ע

[The letters] Aleph, Chet, Heh, Ayin are from the throat, Gimel, Yud, Chof, Kuf are from the palate,[3] and so forth, so that there are specific letters for each organ, in and of itself.

והצירופים נמצאים בחיבור והתכללות מזה לזה בכמה אופנים שונים

The combinations arise through their union and intermingling in various different manners.

וכמ”ש בס”י וקבען בפה כו’ המליך אות כו’ עד צא וחשוב כי מה’ אותיות נעשה ק”ך צירופי’ כו’

This is in accordance with what it states in Sefer Yetzirah,[4] “And He set them in the mouth etc., He made [the] letter [Aleph] reign etc, go out and contemplate that from five letters, one hundred and twenty combinations are made etc.”

והן ע”י בחי’ ה”ג המפרידות הבל הדבור

This comes about by means of the aspect of the five judgments which divide the breath of speech.

כי יש בדבור חומר וצורה הבל קול הדבור חומר המורכב מאמ”ר והקול מתחלק בצירופים שונים

For in speech there is substance (Chomer) and form (Tzurah).  The breath of the voice of speech is the substance which is comprised of fire, water and vapor (אמ”ר),[5] and the voice is divided into various combinations.

ואמנם קול א’ הוא המחבר לכללות כל הצירופים יחד

Nonetheless, a single voice unites the totality of all the combinations.

 (כמ”ש במ”א בענין צווארך בחרוזים כמו חוט שבחרוזים של כמה אבנים שמחברם יחד

This is as explained elsewhere regarding the matter of,[6] “Your neck with [a necklace of] beads” that it is like the single strand that unifies and binds together the many stones of a necklace.

וכך הוא בבחי’ אותיות מח’ שבדבור שיש מח’ כללית המקפת ומחברת כל פרטי אותיות המח’ שבכל פרטי הדבורים

It is likewise so in respect to the aspect of the letters of thought in speech, that there is a single general thought that encompasses and unifies all the particular letters of thought which [come out] in the particulars of speech.

וכך הוא בקול שבמח’ עצמה מה”ג דאימא כו’)

And it is likewise so in regard to the voice of thought itself and the five judgments of Imma etc.)

והנה ידוע דאבא יסד ברתא כמ”ש מצרף לחכמה כו’

Now, as known[7] “The father founded the daughter” as stated that the [power of] combination is of Chochmah etc.[8]

והיינו ע”ד הנ”ל במח’ שגוף הצירופים בדבור הוא רק ע”י בחי’ ה”ג המצמצם אופן השכל שבדבור שעפי”ז דווקא יומשכו אופן הצירופים וע”כ כפי הוראת המכוון במח’ שבדבור כך יהיה דוקא אופני הצירופים משתנים בכל עת כו’

This is in accordance with what was previously explained regarding thought, i.e. that the combinations of speech themselves are by means of the aspect of the five judgments which constrict the manner that the intellect [is revealed] in speech, and that it is according to this specifically that the combinations are drawn forth.  Therefore, the various different ways that the combinations [of speech] constantly change is precisely according to the dictates of the intention of the thought that is [vested] in the speech.

והיינו מאמר דאימא דוקא אוזיפת כו’ שהוא בחי’ בינה אימא עילאה שנמשך באימא תתאה בחי’ בינה שמלובש במח’ שבדבור שהוא בפרט אופן כל צירוף שבדבור כו’

The above explains the statement that it is Imma specifically which “lends [the clothes] etc,” which is the aspect of Binah – i.e. the upper Imma – which is drawn into the lower Imma, which is the aspect of Binah that becomes vested within the thought of speech, i.e. within the specific manner of each of combination of speech etc.

אך מ”ש מצרף לחכמה היינו שרש כח המצרף לצרופים הללו שע”פ השכל דבינה

However, the statement that “the [power of] combination is of Chochmah” refers to the root and power to actually combine these various combinations that are according to the intellect of Binah.

שהרי אנו רואים שמיד שירצה לדבר בדרך אופן צירופים פרטי’ איננו צריך לעיין בשכל והשגה דבינה איך לצרף שהרי התינוק שמדבר יודע מיד לצרף הדבור בלתי צריך הכנה לזה כלל

For, we observe that immediately upon the arousal of one’s desire to speak in various specific combinations one need not delve into the intellect and comprehension of Binah to determine how to combine the letters, for even a child who speaks, immediately knows to combine the letters of speech without any preparation for it whatsoever.

כי שרש כח המצרף הזה ממילא בא מצד הארת כח מ”ה דחכמה שלמעלה מהשגה דבינה והיינו מבחינת כח המשכיל עצמו מקור החכמה כו’

This is because the root of this power to combine comes spontaneously from the radiance of the Koach Ma”H of Chochmah which transcends the comprehension of Binah, i.e. it is from the aspect of the power of the intellect (Koach HaMaskeel) itself which is the source of Chochmah.

 (וכמ”ש במקום אחר בענין ויהי האדם לנפש חיה שהוא פנימי’ קדמות החכמה אז יוכל לדבר ונק’ רוחא ממללא כו’)

(This is as explained elsewhere regarding the verse,[9] “And the man became a living soul [Nefesh Chayah],” which is the inner aspect of the beginnings of Chochmah, and that it is specifically then that he is able to speak and is called a “Ruach Memalela – speaking spirit etc.”)

והיינו המאמר דאבא יסד ברתא כידוע

This, then, [explains] the statement that “the father founded the daughter” as is known.

 (ומה שאמר בראשי’ נמי מאמר הוא קאי על חכמה ושכל שבמאמרו’ ולא על כח המצרף שזהו בכללות כל מדבר שנק’ נפש המדברת כו’)

(In this respect, the statement that “Bereishit is also an utterance” refers [only] to the Chochmah and intellect that is within the utterances, and does not refer to the power of combination which is possessed by all speakers and is called the “speaking soul” etc.)

והוא עיקר בחי’ אדם שנק’ מדבר דהיינו כח ומקור הצירוף של הדבור כמו שנק’ נפש המדברת דוקא כו’

This, then, is the primary aspect of man who is called a “speaker” referring to the power and root of the combinations of speech, for he is called a “speaking soul” specifically etc.

 (והיינו כאשר מבחי’ שרש ומקור האותיות שבנפש עצמה שבאין לידי גלוי בבחי’ דבור שבנפש עצמו כשנק’ נפש המדברת רוח ממללא כו’)

(This refers to when the aspect of the root and source of the letters of the soul themselves come to be revealed in the aspect of the speech of the soul itself that it is called a speaking soul or speaking spirit etc.)

ולפ”ז הרי יובן בענין שנויי הצרופים בו’ ימי המעשה דמדות דמל’ דאצי’

According to this we may understand the matter of the changes in the combinations of the six days of creation of the emotive attributes of Malchut of Atzilut.

כמו מצרופי’ דיום א’ יהי אור בחי’ חסד מקור אלף שנים הראשונים דבי”ע כידוע בענין ששת ימי’ עשה כו’ ו’ יומין עילאין דזו”נ דאצי’ כו’ שנק’ ימי עולם וימות עולם11 כו’

For example, from the combination of the first day, “Let there be light,” which is the aspect of Chessed,[10] is the root of the first millennium of Briyah, Yetzirah, and Asiyah as known regarding the verse, “In six days [Hashem] made etc,” referring to the six upper days of Zeir Anpin and Nukvah of Atzilut etc., which are called[11] “Yemei Olam – the days of the world” [in masculine] and “Yemot Olam – the days of the world” [in feminine].

וצירופי’ דיום ב’ יהי רקיע בחי’ דין דמל’ מקור דאלף שנה הב’

And from the combinations of the second day,[12] “Let there be a firmament,” come the aspect of judgment of Malchut which is the source for the second millennium.

וכידוע בפי’ כי אלף שנה כיום אתמול כו’ דהיינו ו’ אלפי שנין דהוי עלמא שנמשכו מו’ מדות דמל’ כו’ הרי הצרופי’ משתנים ברוח ממללא דמל’ שנק’ נפש המדברת כמו ויאמר אלקי’ כו’

This is as known regarding the explanation of [the verse,][13] “For a thousand years [in Your eyes] are but a day of yesterday etc,” referring to the[14] “six thousand years [that] the world exists” which are drawn from the six emotions of Malchut etc., i.e. from the differing changes in the combinations of the speaking spirit of Malchut which is called the speaking soul, as in “And G-d said etc.”

והייינו מפני בחי’ שינוי אופן המשכת המוחין דחו”ב במדות ובאמצעות זה משתנה ממילא אופני הצרופי’ מחסד לדין בכלל ובפרט

In other words, [the changing combinations] are because of the aspect of change in the drawing forth of the intellect of Chochmah and Binah in the emotions, whereby the manner of the combinations automatically changes from kindness to judgment both generally and specifically.

והכל ע”י בחי’ אור הארת אבא דיסד ברתא מקור המצרף כו’ כנ”ל שלמעלה מגופו של אור המוחין דחכמה שבדבור כנ”ל

These [combinations] are all according to the aspect of the light of the radiance of Abba which founded the daughter (Barta), for it is the root [of the power] to combine as discussed previously, and it transcends the light of the intellect of Chochmah within the speech [itself] as mentioned above.

עד שבפרט כמו שאמר רחב”ד מי שאמר לשמן וידליק כו’ היינו מי שמצרף בי’ מאמרו’ דשם אלקי’ לשמן הטבעה זו הוא יאמר צירוף אופן הטבעה זו לחומץ וידליק כו’

This [even] includes specific [changes] such as how Rabbi Chaninah Ben Dosa said,[15] “Let He who told oil to ignite [tell the vinegar to ignite] etc.”  That is, let He who combined with the ten utterances of the name Elokim this nature of oil to ignite; let Him say this combination and nature to vinegar so that it should ignite.

וכמ”ש צדיק מושל ביראת אלקים בק”ך צירופים דאלקים כידוע

This is as stated that,[16] “A righteous (Tzaddik) rules with his fear of Elokim – G-d,” i.e. with the one hundred and twenty combinations of Elokim,[17] as known.

והעיקר של הממשלה הזאת הוא בשינוי אופן המוחין דנוק’ שזהו בחו”ב שבי’ מאמרו’ ממקור החכ’ ומקור הרצון

The primary aspect of this “ruling” is the change in the manner of the intellect of Nukvah, i.e. the Chochmah and Binah that is within the ten utterances from the very root of the wisdom and the root of the desire.

וכמ”ש כל אשר חפץ ה’ עשה בי’ מאמרו’ שבדבור העליון דאצי’ בבחי’ עשי’ דמל’ דאצי’ הנ”ל

This is as stated,[18] “Everything that HaShem desired He did” with the ten utterances of the supernal speech of Atzilut, in the aspect of Asiyah of Malchut of Atzilut discussed previously.

ומכ”ז יובן ג”כ בחי’ כללות ההתבוננות ברבוי פרטי’ דהיינו ממקור הרצון שבמל’ דא”ס עד מל’ דמל’ דאצי’ עד סוף מעשה ממש להיות כל אשר חפץ ה’ עשה בפו”מ כמו שהחומץ ידליק בפו”מ וכה”ג וד”ל

From all of the above we may also understand the general [principle and unity of the] Hitbonenut-contemplation with all its numerous details, i.e. from the very root of the desire in Malchut of Ein Sof all the way until Malchut of Malchut of Atzilut and until the very final action, so that it is literally [understood] that “Everything that HaShem desired He did” in actuality, like making vinegar actually ignite, and the like.  This will suffice for the understanding.

End of Chapter Fifty

 


[1] See Maamarei Admor HaEmtzaee, Vayikra Vol. 1, p. 237

[2] Zohar Introduction 2a

[3] Sefer Yetzirah 2:1; See Maamarei Admor HaEmtzaee Dvarim Vol. 1, p. 105

[4] Sefer Yetzirah 2:3; Sefer Yetzirah 4:5 and on; Sefer Yetzirah 4:12

[5] See Zohar, Bo, 184b; Maamarei Admor HaEmtzaee, Vayikra Vol. 2, p. 651; Torat Chaim 39d.

[6] Song of Songs 1:10; See Maamarei Admor HaZaken 5564 p. 9; Ketuvim Vol. 2, p. 89; Likkutei Torah, Shir HaShirim 13a.

[7] Zohar Raaya Mehemna, Pinchas 256b, 248a; 258a; Tanya Igeret HaKodesh 5; Maamarei Admor HaEmtzaee, Dvarim Vol. 2, p. 380, Kuntreisim p. 547 and on.

[8] Maamarei Admor HaEmtzaee, Na”Ch p. 120; Kuntreisim p. 547.

[9] Gensis 2:7; See Torah Or, Miketz 42b; Derech Mitzvotecha p. 75;

[10] Genesis 1:3; See Or HaChaim on Zohar Bereishit 46a; Siddur of Alter Rebbe, Shaar HaKriyat Shma 76b; Maamarei Admor HaEmtzaee, Dvarim Vol. 4, p. 1,446; Hanachot 5577 p. 10; Torat Chaim, Bereishit 8c.

[11] Isaiah 63:11; Deuteronomy 32:7; See Zohar Vayikra 15a; Maamarei Admor HaEmtzaee, Vayikra Vol. 1, p. 225; Bamidbar Vol. 2 p. 366.

[12] Genesis 1:6

[13] Psalms 90:4; Maamarei Admor HaEmtzaee, Na”Ch p. 398; Dvarim Vol. 1, p. 207; Vol. 3, p. 805.

[14] Talmud Bavli, Rosh HaShanah 31a; Maamarei Admor HaEmtzaee, Bereishit p. 53.

[15] Talmud Bavli, Taanit 25a; Maamarei Admor HaEmtzaee, Shmot Vol. 2, p. 332; HaNachot 5577 p. 228.

[16] Samuel II 23:3

[17] See Etz Chaim, Shaar 15, Ch. 6; Shaar 44, Ch. 5; Maamarei Admor HaEmtzaee Shmot Vol. 1, p. 137.

[18] Psalms 135:6

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