Kabbalah - Rabbi Aryeh Rotenberg

RUAH ISRAEL - ARGAMAN
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Kabbalah classes by Rabbi Aryeh Rotenberg. Learning according to the living tradition of the Kabbalist Pascal Themanlys. Recordings are from the shul of Kehillat Mizmor LeDavid in Talpiot/Arnona, Jerusalem, Israel. For the Hebrew classes please follow the link: https://open.spotify.com/show/59fmq0EZLZEOliYb6KjEyM

  1. 1D AGO

    260212.mishpatim v377

    260212.mishpatim v377 Mishpatim: Verse 377 Now we have the commandment of setting aside cities of refuge for one who killed, due to the Egyptian man you slew in Egypt who contained within him the primordial serpent and his encampment that surrounded him. You killed him prematurely and you did not fear his followers. Numerous women pursued you in your youth - THE KLIPOT, Na'amah, Agrat - black Lilit. And the Holy One, blessed be He, gave cities of refuge to save you from them. These are the gates of repentance. Mishpatim: Verse 378 This is because you are a son of Yud-Hei, AS MOSES WAS AT THE LEVEL OF VAV, DENOTING ZEIR ANPIN, being the son of Aba and Ima, WHO ARE CHOCHMAH AND BINAH, YUD-HEI. And after you returned with repentance with the LAST Hei OF THE NAME YUD HEI VAV HEI, you ascended to Binah AND MERITED NOW THE NAME Yud-Hei-Vav, which is the Tree of Life - FOR BINAH IS CALLED 'LIVING ELOHIM,' AND ZEIR ANPIN THAT ASCENDS TO BINAH IS CALLED THE 'TREE OF LIFE,' and therefore you have merited the LAST Hei, WHICH IS MALCHUT. All this is due to your bringing yourself after it with repentance, returning it to your Master, leading it out of exile, and not seeking reward. Mishpatim: Verse 379 And the Holy One, blessed be He, put His name in you, and since your thoughts were with the cause of causes, NOTABLY KETER, He put His thoughts with you - DENOTING THE SECRET OF CHOCHMAH, which is YUD HEI VAV HEI, FULLY SPELLED WITH ALEPH'S, WITH THE NUMERICAL VALUE OF MEM-HEI (= 45) AS CHOCHMAH (CHET-CAF-MEM-HEI) CONSISTS OF THE FORCE (CAF-CHET) OF 45 (MEM-HEI). FOR THROUGH THE NAME OF MEM-HEI WHICH IS THE CENTRAL COLUMN OF THE MOCHIN, WHICH IS CHOCHMAH REVEALED, the Cause of all causes unifies all these letters within you in order to reorganize and know Him through these letters. Mishpatim: Verse 380 AFTER BEING INCLUDED IN THOUGHT, WHICH IS THE SECRET OF THE FIRST THREE SFIROT, HE GOES ON TO EXPLAIN HOW HE RECEIVED THE OTHER SIX SFIROT, AND SAYS, Since you dispensed kindness with the Shechinah, as all the precepts are yours with which to provide for the pious (Heb. chasid) man, who is pious to his Possessor, so He gave you the quality of Chesed. You observed the negative commandments and had to overcome your inclinations to tie it under you, and you strove with this precept only to tie up Samael under the Holy One, blessed be He, and to have the mate OF SAMAEL, who is an evil maidservant, bound under her mistress, NAMELY MALCHUT, and THEN all their appointees and their hosts. Therefore, the Holy One, blessed be He, has given you the quality of Gvurah, that will be at your assistance to cause Samael, his mate and all their hosts to fear and be tied in a chain under you. Mishpatim: Verse 381 And since you repented with the sign of the Covenant, NAMELY YESOD, Binah descended, BEING THE LETTERS Yud-Hei-Vav, to join with the Righteous, NAMELY YESOD, for your sake. And so the Holy One, blessed be He, gave you the sign of the Covenant of the righteous, NAMELY, YESOD. As you did everything with a pure thought, so descended the explicit name upon you, and from there, FROM THE THOUGHT, WHICH IS THREE FIRST SFIROT, did it descend on you. Mishpatim: Verse 382 And because you strive daily, with both of your lips in prayer to extol your Master with, "Adonai, open my lips," utilizing both lips with words of the prophets and the writings and all types of song and tune in prayer, the Holy One, blessed be He, lowers them through your two lips, NETZACH AND HOD. Even more so in your level, being the middle pillar, NAMELY TIFERET, with which you endeavored all your life with Truth; the Holy One, blessed be He, allowed you to be raised with the Torah of Truth, incorporated with all qualities and letters - SUCH AS CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD - with the explicit Name consisting of four letters, YUD HEI VAV HEI, WHICH IS THE FIRST THREE SFIROT.

    1h 3m

  2. 2D AGO

    260217.trumah v190

    260217.trumah v190 Trumah: Verse 190 "Day to day utters speech" (Ibid. 3): THIS MEANS THAT day PROVIDES to day and ring PROVIDES to ring, AS EVERY SFIRAH OF ZEIR ANPIN THAT IS CALLED 'DAY' AND 'RING' PROVIDES TO THE SFIRAH THAT CORRESPONDS TO IT IN MALCHUT. The passage is now talking in particulars about how the heavens, THAT IS ZEIR ANPIN, tell and perfect with supernal gleam and sparkle this glory, WHICH IS MALCHUT THAT IS CALLED 'GLORY,' and how that firmament draws and causes a flow from the supernal Dew. So it says, "Day to day utters speech," meaning day to day and level to level will hasten to combine with each other, and illuminate one from the other from that gleam that the heavens sparkle and illuminate upon that glory, WHICH IS MALCHUT. Yabia (Eng. 'utter') is as in 'Maba (Eng. 'quickly') done.' THE TRANSLATION OF, "AND THE THINGS THAT SHALL COME UPON THEM MAKE HASTE" (DEVARIM 32:35) USES 'MABA' AND 'YABIYA' AND MEANS THAT they hasten to illuminate one from the other and to sparkle one from another from that gleam and sparkle OF ZEIR ANPIN THAT IS CALLED 'HEAVENS.' Trumah: Verse 191 "Speech (Heb. omer, Aleph-Mem-Resh)" IN THE PASSAGE "DAY TO DAY UTTERS SPEECH" MEANS the whole of the letters and paths that emanate from Aba and Ima and that head, NAMELY THE FIRST THREE SFIROT THAT ARE CALLED 'HEAD,' that emanates from them, which is the first-born son, NAMELY ZEIR ANPIN THAT IS CALLED 'FIRST-BORN SON.' The Aleph of 'omer' alludes to Aba. When he ascends and descends, NAMELY WHEN HE REPLENISHES THE SMALLNESS OF IMA, FROM WHICH LIGHT ASCENDS FROM BELOW UP, AND THE GREATNESS OF IMA, FROM WHICH LIGHT DESCENDS FROM ABOVE DOWN, then the Mem OF OMER, which is Ima, is joined with the Aleph. The Resh OF OMER alludes to the first-born son, WHICH IS ZEIR ANPIN. When all these letters combine, they are 'omer,' which is the light of Aba and Ima and the first-born son, and they illuminate to each other in one bond. They dominate on the Shabbat Day. Therefore, they are all included in each other in order to be one, BECAUSE ZEIR ANPIN ASCENDS AND BECOMES ATTIRED WITH ABA AND IMA. Therefore, THE THREE LETTERS OF OMER hasten TO PROVIDE to each other, which are the supernal Dominion, in order that everything should be one. Trumah: Verse 192 When all this is drawn and flows to this firmament, WHICH IS YESOD OF ZEIR ANPIN, it waters and illuminates below "the glory of El," WHO IS MALCHUT, in order to create offspring in the images OF THE LIGHTS of these heavens, WHICH IS ZEIR ANPIN that illuminates "the glory of El" (Ibid. 2). Trumah: Verse 193 "And night to night expresses knowledge" (Ibid. 3), MEANING Her Chariots, which are the body of the throne, WHICH IS MALCHUT. They are called 'nights,' as it is written, "My reins also admonish me in the nights" (Tehilim 16:7). The SFIROT OF the supernal Chariot, WHICH IS ZEIR ANPIN, are called 'days' as in, "Day to day," while THE SFIROT OF the Lower Chariot, WHICH IS MALCHUT, are called 'nights:' "Night to night." Trumah: Verse 194 "Expresses knowledge:" "Yechaveh (Eng. 'expresses')" MEANS "Yechayeh" (Eng. 'to give life'), for it will bring to life offspring FROM THE LIGHTS THAT HE RECEIVED from the heavens. If you say that Yechaveh does not mean Yechayeh, come and see, "And the man called the name of his wife Eve; because she was the mother of all living (Heb. chay)" (Beresheet 3:20). SO WE SEE that Eve and Chayah are the same, for the Yud is removed FROM CHAYAH and the Vav enters IN ITS PLACE. This is as it should be, as the Vav surely signifies life BECAUSE THE VAV ALLUDES TO ZEIR ANPIN THAT IS THE TREE OF LIFE. Therefore of Eve and Chayah EVE IS THE MAIN, because the Yud of CHAYAH takes life from the Vav OF EVE. THEREFORE, SHE IS CALLED 'EVE (CHAVAH)' AND NOT CHAYAH. Here also, Yachaveh MEANS Yachayeh.

    45 min

  3. 2D AGO

    260216.trumah v184

    260216.trumah v184This reading links the joy of the day of Shabbat with the source of the heavenly illumination and the supernal Book. It begins by quoting, "The heavens declare the glory of El; and the firmament proclaims his handiwork." Rabbi Hamnuna Saba (the elder) explains that "declare" means the heavens illuminate and sparkle in the glitter of supernal light. Every single ring (the Sfirot in Malchut) lights up and sparkles from that light. He explains that "the firmament" is the fountain of the well and the river that flows from Eden. When the supernal Dew of that crystal is drawn and flows, everything becomes perfected with the Holy Letters. We then read of the meaning in "Day to day utters speech," and "And night to night expresses knowledge," and then "Their line is gone out through all the earth" "and their words to the end of the world." We read of the holy sun, which is like a tent containing all the higher and lower levels. It shines "like a bridegroom coming out of his canopy," and Rabbi Hamnuna Saba (the elder) explains that the canopy is Eden. The moon herself is an expression of the light from the sun and carries also that greater illumination from the source. The Torah is the same expression of Wisdom in the Kingdom, Chochmah in Malchut, and "The Torah of the Creator is perfect." It is composed of phrases containing five words each. During the Shabbat day everything is properly completed in the secret of Shabbat above and below, and on this day, Light is increased in everything. Thus, David recited the verse, "The heavens declare," inspired by the imminent illumination of the Holy Spirit, and by the pre-eminence of the Shabbat Day over all other days.Trumah: Verse 184 When the day of Shabbat dawns, the joy ascends in all the worlds with satisfaction and gladness. Then "The heavens declare the glory of El; and the firmament proclaims His handiwork" (Tehilim 19:2). Who are the heavens? They are these heavens, NAMELY ZEIR ANPIN, in which the supernal Name is visible, WHICH IS IMA, and in which the Holy Name is marked, WHICH IS ABA, MEANING HEAVENS IS ZEIR ANPIN THAT CONTAINS THE MOCHIN OF ABA AND IMA. Trumah: Verse 185 HE QUESTIONS, What is THE MEANING OF "declare (also: 'tell')?" If you say it is like one who is telling a story, it is not so. But rather they illuminate and sparkle in the glitter of the supernal light, and ascend in the Name that is included in the brilliance of the supernal perfection, NAMELY IN THE NAME YUD HEI VAV HEI, WHICH CONTAINS YUD-HEI, WHICH ARE SUPERNAL PERFECTION, BEING ABA AND IMA. Trumah: Verse 186 HE QUESTIONS, What is the tale, FOR IT SAYS, "THE HEAVENS TELL?" HE ANSWERS, They sparkle in the brilliance of the supernal Book, WHICH IS ABA, AND THAT WHICH IS DRAWN FROM THE BOOK IS CALLED 'A TALE.' Therefore, they ascend in a complete Name, WHICH IS YUD HEI VAV HEI, and they illuminate with a complete light, IN THE RIGHT COLUMN. They sparkle in a complete sparkle, IN THE LEFT COLUMN. They sparkle and illuminate by themselves from the light of the sparkle of the supernal Book, and sparkle and illuminate in every side to which they are attached, because every single ring lights up and sparkles, ALL THE SFIROT IN MALCHUT THAT ARE CALLED 'RINGS,' from that brilliance and from the light, because on this day the heavens, WHICH ARE ZEIR ANPIN, become adorned and ascend in the Holy Name, YUD HEI VAV HEI, more than on the other days. Trumah: Verse 187 "His handiwork" MEANS the supernal Dew that illuminates from all the concealed sides, which are the works of His hands, OF ZEIR ANPIN, and His establishment that is established on this day more than on all the other days.

    1h 4m

  4. 4D AGO

    260215.trumah v163

    260215.trumah v163Trumah: Verse 163 Just as THE SIX EXTREMITIES OF ZEIR ANPIN unite above, MEANING FROM THE CHEST OF ZEIR ANPIN AND ABOVE, unto one, MEANING THAT THERE IS NO PARTNERSHIP WITH THE OTHER SIDE, MALCHUT also unites below, MEANING FROM THE CHEST OF ZEIR ANPIN AND LOWER, in the secret of one, in order to be with them above, one in correspondence with one. For the Holy One, blessed be He, WHO IS ZEIR ANPIN, who is one above, does not sit on His Throne of Glory, WHICH IS MALCHUT, until She also becomes in the secret of one like Him IN ORDER so it would be One in One. We have already established the secret of "Hashem is One and His Name One," FOR HASHEM IS ZEIR ANPIN AND HIS NAME IS MALCHUT AND THEY ARE ONE IN ONE. Trumah: Verse 164 This is the secret of Shabbat. MALCHUT IS CALLED 'Shabbat' WHEN She is united in the secret of one, so that ZEIR ANPIN should dwell upon Her, which is the secret of one. AND THIS IS THE SECRET OF the prayer of Shabbat eve, because then the Holy Throne of Glory, WHICH IS MALCHUT in the secret of one, is united into one. This was established so that the supernal Holy King, WHO IS ZEIR ANPIN, shall dwell upon Her. Trumah: Verse 165 When the Shabbat enters, She unites and separates from the Other Side. All the Judgments pass away from Her, and She remains united with the holy light and becomes adorned with many crowns before the Holy King. All the dominions of anger and the instigators of Judgment flee, and there is no other dominion in all the worlds, EXCEPT HER. Trumah: Verse 166 And Her face, MEANING HER FIRST THREE SFIROT, shines with the supernal light and becomes adorned with the holy nation below, for they all become adorned from Her with new souls. Then the prayer begins of blessing Her with joy, with shining face and saying, 'Bless the blessed Hashem;' the particle 'Et' before Hashem is precise, WHICH IS MALCHUT THAT IS CALLED 'ET,' in order to address Her with a blessing. Trumah: Verse 167 It is prohibited for the holy people to start addressing Her with a Judgment passage, such as, "But He was full of compassion... " (Tehilim 78:38), because She has already separated from the secret of Other Side. All the prosecutors have separated and passed away from Her, and one who arouses Judgment below causes a similar arousal above. The Holy Throne, WHICH IS MALCHUT, cannot then become adorned with the Holy Crown, for the prosecutors below are aroused, THAT HERETOFORE were absent, and all went to conceal themselves in the hole of sand of the great abyss, BECAUSE OF THE HOLINESS OF THE SHABBAT. NOW THAT THEY WERE AROUSED FROM BELOW, they all return to dwell in their place AS DURING THE WEEKDAYS, and the Holy Place is distanced by them, WHICH IS MALCHUT, that seeks rest. Trumah: Verse 168 Do not say that only this One BECOMES AROUSED ABOVE BY THOSE BELOW, but rather there is no one aroused above unless the children of Yisrael awaken below, as we have established in the passage, "At the full moon on our feast day" (Tehilim 81:4). It does not say 'the feast day' but rather "our feast day;" THAT IS BECAUSE THE HOLINESS OF THE HOLY DAY BECOMES AWAKENED ABOVE THROUGH THE CHILDREN OF YISRAEL WHO SANCTIFY IT BELOW, AND IT IS THEREFORE OUR FEAST DAY. Therefore, it is forbidden for the holy people, who adorn themselves with the holy crowns of souls in order to arouse rest, to arouse Judgment. They should all rather have goodwill and great love, so that they arouse blessings above and below together.

    58 min

  5. FEB 12

    260211.mishpatim v472

    260211.mishpatim v472 Mishpatim: Verse 472 About Her it is written, "Into Your hand I commit my spirit..." (Tehilim 31:6). The spirit is deposited with Yud Hei Vav Hei, and the Holy One, blessed be He, descends to receive it and place it by the Shechinah. For the Holy One, blessed be He, and His Shechinah guard it. Who brought this about? He who with every precept lifted the Shechinah to the Holy One, blessed be He. Mishpatim: Verse 473 The seventy words IN THE PSALM, "May Hashem hear you in the day of trouble" (Tehilim 20:2), ALLUDE TO THE SEVENTY SOUNDS MADE BY THE EXPECTANT MOTHER ABOUT TO GIVE BIRTH, BEING ALSO THE SEVENTY SOUNDS GIVEN OUT BY THE SHECHINAH FOR THE DISTRESS OF THE CHILDREN OF YISRAEL PRIOR TO REDEMPTION - CONSIDERED THEN "A DAY OF TROUBLE." HE ASKS, Why does She cry out? HE ANSWERS, It is known that among Yisrael there are masters of Torah and kings from the aspect of the star of dawn, namely the Shechinah. There are two grades, morning and dawn, about which it is said, "at Your right hand are pleasure for evermore (Netzach)" (Tehilim 16:11). The morning of Abraham, Chesed, appears on the ACTUAL Day of Redemption. But the dawn precedes the Day of Redemption, being Netzach, as the Shechinah from this aspect is called 'the star (or doe) of dawn.' Mishpatim: Verse 474 Hence, "the chief musician (Heb. lamenatzeach)," WRITTEN BEFORE, "MAY HASHEM HEAR YOU IN THE DAY OF TROUBLE," is spelled Netzach and Lamed-Mem, AS THE WORD LAMNATZEACH IS SPELLED LAMED- MEM-NETZACH, SINCE THE PREVALENCE OF DAWN IS FOREVER (HEB. NETZACH). THE NUMERICAL VALUE OF LAMED-MEM IS SEVENTY, which are the seventy sounds that the doe of dawn cries out for her children when the darkness of the exile overcomes them, NAMELY the darkness (Heb. shacharut) of dawn (Heb. shachar) taking place at the last seventy years. At that time will be fulfilled in Yisrael: "Like a woman with child, that draws near the time of her delivery, is in pain, and cries out in her pangs; so have we been in Your sight, Hashem" (Yeshayah 26:17). And SO SINCE THE SHECHINAH SUFFERS WITH US, "And therefore we hope for You, Hashem our Elohim," THAT YOU WILL REDEEM US. Mishpatim: Verse 475 And with them, MEANING THE SEVENTY SOUNDS OF THE DOE, BEING THE SHECHINAH, She places Her head between Her knees. Her head is the righteous, the Foundation of the World, and between Her knees are Netzach and Hod; and he takes an oath BY THE RIGHTEOUS to redeem Her children in the morning, which is a lion, NAMELY CHESED REFERRED TO AS 'LION.' The morning alludes to the right hand of Abraham, DEPICTING CHESED, ALLUDING TO Messiah, the son of David, who stems from Judah, about whom it is written, "Judah is a lion's whelp" (Beresheet 49:9). For this reason, THE VERSE SAYS, "As Hashem lives, lie down until the morning" (Rut 3:13), UNTIL THE APPEARANCE OF MESSIAH, THE SON OF DAVID, WHO IS CALLED 'A LION,' AND IS MORNING, NAMELY THE LIGHT OF CHESED.

    1h 13m

  6. FEB 9

    260209.mishpatim_reincarnation

    260209.mishpatim_reincarnation

    56 min

  7. FEB 8

    260208.mishpatim_reincanation

    260208.mishpatim

    55 min

  8. FEB 8

    260205.yitro v283

    260205.yitro v283 Yitro: Verse 283 "And it came to pass, on the third day" (Shemot 19:16). Rabbi Aba opened the discussion with the verse, "We have a little sister and she has no breasts, what shall we do for our sister in the day when she shall be spoken for" (Shir Hashirim 8:8). "A little sister" is the Congregation of Yisrael, which is called 'the sister of the Holy One, blessed be He.' "She has no breasts" is as we have learned, that when Yisrael approached Mount Sinai, they had in them no merits or good deeds to protect them, as it is written, "she has no breasts" - for they are the beauty of a woman, and a woman's beauty comes from them alone. "What shall we do for our sister," that is, what will be done with them when the Holy One, blessed be He, reveals Himself on Mount Sinai to proclaim the words of the Torah, for their souls will fly away from them. Yitro: Verse 284 Rabbi Yosi said, At the time Yisrael approached Mount Sinai, together with that night and the following morning, it was three days altogether during which the people abstained from conjugal intercourse with their wives. The holy angels came and received them with fraternity, for they are angels above and Yisrael are angels below; they sanctify the Supreme Name above, while Yisrael sanctify the Supreme Name below. Yitro: Verse 285 And Yisrael were crowned with seventy crowns on that night. Then the supernal angels said, '"We have a little sister and she has no breasts," for they have no merits and good deeds, so "what shall we do for our sister?" That is, how shall we honor her on the day when the Holy One, blessed be He, reveals Himself on Mount Sinai to give them the Torah? Yitro: Verse 286 It is written, "Be ready by the third day; come not near a woman," (Shemot 19:15) and, "And it came to pass, on the third day." Rabbi Shimon said that at the time that the Holy One, blessed be He, desired to be revealed on Mount Sinai, He gathered all His retinue and told them, 'Now Yisrael are like children, who do not know My commandments, and I desire to be revealed before them with Mercy, and they will accept My Law.' Therefore it is written, "And it came to pass on the third day." Indeed, the manifestation took place on the third day, FOR IT IS THE DAY OF TIFERET, which is Mercy. And how do we know all that? It is written, "He bowed the heavens also, and came down" (II Shmuel 22:10), AND "HEAVENS" ARE TIFERET, WHICH IS MERCY, AS IS EXPLAINED ABOVE. Yitro: Verse 287 When the Holy One, blessed be He, revealed Himself before Yisrael, He extended Mercy at first and afterwards He gave them the Torah, from the side of Gvurah, on the third day. THUS, THEY INCLUDED BOTH MERCY AND JUDGMENT, as is appropriate for them. Hence, they are called 'Yisrael,' FOR THE NAME 'YISRAEL' CONSTITUTES MERCY AND JUDGMENT. Yitro: Verse 288 "When morning came." It is written, "In a morning without clouds" (II Shmuel 23:4), for if it was a cloudy morning, there would have been darkness in it and Chesed would not have been revealed. And when does Chesed reveal itself? In the morning, as it is written, "The morning was light" (Beresheet 44:3). Thus, as soon as the day breaks, Chesed is present in the world and Judgments are removed, but when the light of the morning does not enter, Judgments are not removed, as it is written, "When the morning stars sang together and all the sons of Elohim shouted for joy" (Iyov 37:7), as soon as the stars fade away and the sun shines at that time, as it is written, "A morning without clouds." And Chesed is awakened in the lower world at that time, it is written, "When morning came," since the stars disappeared and morning appeared. Yitro: Verse 289 Rabbi Yosi said that "When morning came," the Holy One, blessed be He, started to reveal Himself on Mount Sinai. We learned that, "When morning came," means when the merit of Abraham is awakened, of whom it is written, "And Abraham went early in the morning" (Beresheet 19:26).

    50 min
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Kabbalah classes by Rabbi Aryeh Rotenberg. Learning according to the living tradition of the Kabbalist Pascal Themanlys. Recordings are from the shul of Kehillat Mizmor LeDavid in Talpiot/Arnona, Jerusalem, Israel. For the Hebrew classes please follow the link: https://open.spotify.com/show/59fmq0EZLZEOliYb6KjEyM

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