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. 9h ago

    261028.Vayera v492

    261028.Vayera v492 Vayera: Verse 492 Come and behold, observe the mystery behind this issue. Even though it is written, "Abraham" and not Isaac, Isaac is still included in the passage. It is written, "Elohim tested (et) Abraham," rather than 'tested Abraham.' Instead of a dative particle, it uses Et. Et is accurate and ALLUDES TO Isaac, because at that time ISAAC resided in lower Gvurah, WHICH REFERS TO THE NUKVA. And as he was bound and underwent the trial of Judgment performed by Abraham, ISAAC was crowned in his place together with Abraham, and the fire combined with the water and rose upward. AND ABRAHAM WITH CHESED ROSE UP TO CHOCHMAH, AND ISAAC WITH GVURAH ROSE UP TO BINAH. Then the dispute was settled properly, BECAUSE THEY MADE PEACE BETWEEN THEMSELVES, AS fire and water WERE COMBINED AND BECAME INCLUSIVE OF EACH OTHER. Vayera: Verse 493 Who has ever seen a merciful father do a cruel thing TO HIS SON? It is only to settle the dispute and combine water with fire. THIS REFERS TO THE ATTRIBUTE OF CHESED OF ABRAHAM WITH THE FIRE OF ISAAC, and each one is properly crowned in its place. AND THIS REMAINED SO until Jacob appeared, WHO WAS THE SECRET OF THE CENTRAL COLUMN. Then, everything was properly established, and all three Patriarchs achieved perfection, WHICH MEANS THAT THEY BECAME A CHARIOT FOR THE UPPER THREE COLUMNS, and so the upper and lower beings were properly established. Vayera: Verse 494 Of the verse, "And He said, Take now your son" (Beresheet 22:2), HE ASKS, How could Abraham HAVE TAKEN ISAAC, HIS SON, by force, when he was old? If you say THAT Isaac was still under his authority AND THEREFORE HAD TO OBEY HIS FATHER'S COMMANDMENTS, IT WOULD BE a good explanation. But this is similar to, "take Aaron and Elazar his son" (Bemidbar 20:25), WHERE THE MEANING IS only to convince them with words and remind them THAT THEY SHOULD FULFILL the will of the Holy One, blessed be He. So here as well, WITH ABRAHAM, THE MEANING IS to "take," by verbal persuasion, "your son, your only son, whom you love, Isaac, and go to the land of Moriah," as it is written, "I will go to the mountain of myrrh (Heb. mor)" (Shir Hashirim 4:6), to be established in a proper place. Vayera: Verse 495 "On the third day, Abraham lifted up his eyes and saw the place afar off" (Beresheet 22:4). The meaning of "on the third day" has already been explained, but since it has already been stated, "And he rose up and went to the place of which the Elohim had told him" (Ibid. 3), ONE SHOULD ASK why does it then say, "On the third day...and he saw the place afar off?" WHAT DO WE LEARN FROM THIS REPETITION? HE REPLIES, It is written, "For in Isaac shall your seed be called" (Beresheet 21:12), because Jacob came from him. ISAAC IS THE SECRET OF THE LEFT COLUMN, WHICH HAS NO EXISTENCE WITHOUT THE CENTRAL COLUMN, WHICH IS JACOB. And, he is called "the third day," BECAUSE ABRAHAM, ISAAC, AND JACOB ARE THE SECRET OF CHESED, GVURAH AND TIFERET, WHICH ARE CALLED 'THREE DAYS.' THUS, JACOB, WHO IS TIFERET, IS EQUIVALENT TO THE THIRD DAY. THIS IS WHY HE LOOKED FOR JACOB, WHO IS THE CAUSE OF THE EXISTENCE OF ISAAC. Vayera: Verse 496 The words, "and saw the place afar off," are similar to, "from afar off has Hashem appeared to me" (Yirmeyah 31:3), WHICH IS THE SECRET OF THE CENTRAL COLUMN. The phrase, "and he saw the place" refers to Jacob, of whom it is written, "and he took of the stones of that place" (Beresheet 28:11). SO Abraham looked into the "third day," which is the third grade, NAMELY TIFERET, and there he saw Jacob, who was to issue from him. BUT "afar off" MEANS at some distant time, as we have already explained, rather than in the near future.

  2. 2d ago

    261026.Vayera v489

    261026.Vayera v489 Vayera: Verse 489 And what is "after" this grade, THAT IS, AFTER MALCHUT? THIS IS A REFERENCE TO THE WORDS, "that Elohim tested Abraham," which mean that the Evil Inclination came from there to lay accusations before the Holy One, blessed be He. THEREFORE, "ELOHIM TESTED ABRAHAM." This phrase should be studied carefully. It should have been written, 'tested Isaac,' because Isaac was already 37 years old and his father could no longer be punished for his sins. So if Isaac had said, 'I refuse to obey,' his father would not have been punished because of him. So then why is it written, "that Elohim tested Abraham," rather than, 'tested Isaac?' Vayera: Verse 490 AND HE REPLIES, IT SHOULD definitely BE WRITTEN, "tested Abraham," because he was supposed to be included within Judgment, as there was no judgment in Abraham previously - HE HAD CONSISTED ENTIRELY OF CHESED. Now water was mixed with fire; CHESED WAS MIXED WITH JUDGMENT. So Abraham did not achieve perfection until he crowned (prepared) himself to execute Judgment and establish it in its place. Vayera: Verse 491 So all his life, he did not reach perfection until now, until water mixed with fire - RIGHT MIXED WITH LEFT - and fire with water - LEFT WITH RIGHT. This is why, "Elohim tested Abraham" and not Isaac. Because THE HOLY ONE, BLESSED BE HE, invited Abraham to be included with Judgment ACCORDING TO THE SECRET OF THE LEFT. So when he performed THE ACT OF BINDING ISAAC, the fire entered the water, THAT IS, JUDGMENT ENTERED CHESED, and they were perfected by each other, AS WAS SAID BEFORE. This is what the act of Judgment accomplished, it included one within the other. This is also the reason why the Evil Inclination came and accused Abraham of not being properly perfected until he performed the act of Judgment by BINDING Isaac. THE PLACE of the Evil Inclination is "after" (beyond) these "things," WHICH ALLUDES TO MALCHUT ACCORDING TO THE SECRET OF THE VERSE, "SIN CROUCHES AT THE DOOR" (BERESHEET 4:7). And so he came to persecute. Vayera: Verse 492 Come and behold, observe the mystery behind this issue. Even though it is written, "Abraham" and not Isaac, Isaac is still included in the passage. It is written, "Elohim tested (et) Abraham," rather than 'tested Abraham.' Instead of a dative particle, it uses Et. Et is accurate and ALLUDES TO Isaac, because at that time ISAAC resided in lower Gvurah, WHICH REFERS TO THE NUKVA. And as he was bound and underwent the trial of Judgment performed by Abraham, ISAAC was crowned in his place together with Abraham, and the fire combined with the water and rose upward. AND ABRAHAM WITH CHESED ROSE UP TO CHOCHMAH, AND ISAAC WITH GVURAH ROSE UP TO BINAH. Then the dispute was settled properly, BECAUSE THEY MADE PEACE BETWEEN THEMSELVES, AS fire and water WERE COMBINED AND BECAME INCLUSIVE OF EACH OTHER. Vayera: Verse 493 Who has ever seen a merciful father do a cruel thing TO HIS SON? It is only to settle the dispute and combine water with fire. THIS REFERS TO THE ATTRIBUTE OF CHESED OF ABRAHAM WITH THE FIRE OF ISAAC, and each one is properly crowned in its place. AND THIS REMAINED SO until Jacob appeared, WHO WAS THE SECRET OF THE CENTRAL COLUMN. Then, everything was properly established, and all three Patriarchs achieved perfection, WHICH MEANS THAT THEY BECAME A CHARIOT FOR THE UPPER THREE COLUMNS, and so the upper and lower beings were properly established.

  3. 3d ago

    261025.Vayera v484

    261025.Vayera v484 Vayera: Verse 484 "And it came to pass after these things, that Elohim tested Abraham and said to him, 'Abraham,' and he replies, 'Behold, here I am'" (Beresheet 22:1). Rabbi Yehuda began the discussion with the verse, "You are my king, Elohim" (Tehilim 44:5). This symbolizes the complete unification of all the grades as one; they ARE ATTACHED to one another. THIS IS BECAUSE IN THIS VERSE ARE THE SFIROT - CHESED, GVURAH, TIFERET AND MALCHUT - WHICH REPRESENT ALL THE GRADES, BECAUSE "YOU" ALLUDES TO CHESED, ACCORDING TO THE MYSTERY OF THE VERSE, "YOU ARE A PRIEST FOR EVER" (TEHILIM 110:4); "ELOHIM" IS GVURAH; "ARE" IS TIFERET; AND "MY KING" IS MALCHUT. Vayera: Verse 485 "...Command deliverances for Jacob..." (Tehilim 44:5) MEANS THAT all the messengers who accomplish their missions in the world shall be from the side of Mercy and not from the side of Judgment. There are emissaries from both sides - some from the side of Mercy and some from the side of harsh Judgment. Those messengers who come from the side of Mercy never take upon themselves a mission of Judgment in the world. Vayera: Verse 486 You might say, But we have learned that the angel who was revealed to Bilaam was a messenger of Mercy who changed to a messenger of Judgment, THEREBY SHOWING THAT A MESSENGER OF MERCY CAN EXECUTE JUDGMENT. HOWEVER, THE ANSWER IS he cannot. He never changed TO EXECUTE JUDGMENT. Rather, he was a messenger of Mercy who came to protect Yisrael and to be in their favor. But toward Bilaam, he was a messenger of Judgment. So these are the ways of the Holy One, blessed be He, when He does good to someone. We can see that this benefit to one person may be a punishment for another person. And so first, he was a messenger of Mercy for Yisrael. But for Bilaam he was a messenger of Judgment. Because of this, HE PLEADED, "Command deliverances for Jacob." Thus, David said, "Command this for the world so that when a messenger will be sent, he will be from the side of Mercy." Vayera: Verse 487 Rabbi Aba said, "Command deliverances for Jacob" MEANS THAT HE PRAYED FOR JACOB, prayed for those in exile, that they might receive salvation. Come and behold, Jacob was the glory of the Patriarchs. Had it not been for Isaac, Jacob would not have appeared in the world. For this reason, "command deliverances for Jacob" alludes to Isaac, WHO IS THE DELIVERER OF JACOB, because when Isaac was saved DURING THE BINDING OF ISAAC, this was the deliverance of Jacob. Vayera: Verse 488 "And it came to pass after these things..." Rabbi Shimon said, We have learned that the words "And it came to pass (Heb. vayehi) in the days" are said concerning trouble. Thus, even though it is not written 'in the days of,' there is still a certain tinge of distress, as it says, "Vayehi." "And it came to pass after" MEANS that it happened after the lowest of the supernal grades OF ATZILUT. And what is it? IT IS "these things (Heb. d'varim)," NAMELY MALCHUT, as it is written, "I am not a man of words (Heb. d'varim)" (Shemot 4:10). Vayera: Verse 489 And what is "after" this grade, THAT IS, AFTER MALCHUT? THIS IS A REFERENCE TO THE WORDS, "that Elohim tested Abraham," which mean that the Evil Inclination came from there to lay accusations before the Holy One, blessed be He. THEREFORE, "ELOHIM TESTED ABRAHAM." This phrase should be studied carefully. It should have been written, 'tested Isaac,' because Isaac was already 37 years old and his father could no longer be punished for his sins. So if Isaac had said, 'I refuse to obey,' his father would not have been punished because of him. So then why is it written, "that Elohim tested Abraham," rather than, 'tested Isaac?'

  4. 5d ago

    261022.Lech Lecha p053 v130

    261022.Lech Lecha p053 v130 Lech Lecha: Verse 130 וּבְגִין כָּךְ בְּכָל לֵילְיָא וְלֵילְיָא, נִשְׁמַתְהוֹן דְּצַדִּיקַיָיא סָלְקָן, וְכַד אִתְפְּלַג לֵילְיָא, קֻדְשָׁא בְּרִיךְ הוּא אָתֵי לְגִנְתָא דְעֵדֶן לְאִשְׁתַּעְשְׁעָא בְּהוֹ. בְּמַאן. אָמַר רָבִּי יוֹסֵי בְּכָלְהוֹ. בֵּין אִינוּן דִּמְדוֹרֵיהוֹן בְּהַהוּא עָלְמָא, בֵּין אִינוּן דְּיָתְבֵי בִּמְדוֹרֵיהוֹן בְּהַאי עָלְמָא, בְּכָלְהוֹ מִשְׁתַּעֲשַׁע בְּהוֹ קוּדְשָׁא בְּרִיךְ הוּא, בְּפַלְגּוּת לֵילְיָא. Because of this, BECAUSE THE SOULS ARE THE FRUIT OF THE HANDIWORK OF THE HOLY ONE, BLESSED BE HE, on each and every night, the souls of the righteous rise up TO THE GARDEN OF EDEN. And at midnight, the Holy one, blessed be He, comes to the Garden of Eden to delight Himself with them. With whom DOES HE DELIGHT HIMSELF? IS IT WITH THE SOULS OF THE LIVING OR THE DECEASED? Rabbi Yosi answers, With them all! With those who dwell in that World OF TRUTH, and with those who dwell in this world. Together, with them all, the Holy One, blessed be He, finds delight at midnight in the Garden of Eden. Lech Lecha: Verse 131 תָּא חֲזֵי, עָלְמָא דִלְעֵילָא, אִצְטְרִיךְ לְאִתְעֲרוּתָא דְעָלְמָא תַּתָּאָה, וְכַד נִשְׁמַתְהוֹן דְּצַדִּיקַיָיא נָפְקֵי מֵהַאי עָלְמָא, וְסָלְקֵי לְעֵילָא, כָּלְהוֹ מִתְלַבְּשֵׁי בִּנְהוֹרָא דִלְעֵילָא, בִּדְיוֹקְנָא יְקָר, וּבְהוֹ קֻדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעֲשַׁע, וְתָאֵיב לוֹן, דְּאִנְהוּ פְּרִי עוֹבָדוֹי. וְעַל דָא אִקְרוּן יִשְׂרָאֵל, דְּאִית לוֹן נִשְׁמָתִין קַדִּישִׁין, בְּנִין לְקֻדְשָׁא בְּרִיךְ הוּא, כְּד"א בָּנִים אַתֶּם לַה' אֱלֹקֵיכֶם, בָּנִים וַדַּאי, אִיבָּא דְּעוֹבָדוֹי. Come and see, the upper world needs to be aroused by the lower world. When the souls of the righteous leave this world and rise up TO THE GARDEN OF EDEN, they are all clothed by the Supernal Light - by a splendid figure. And the Holy One, blessed be He, delights Himself with them and longs for them because they are the fruit of His handiwork. Therefore the people of Yisrael are called "children to the Holy One, blessed be He," because they have acquired holy souls. As it is written, "You are the children of Hashem your Elohim" (Devarim 14:1). Because THE SOULS are definitely the "children" - the fruit - of His Handiwork. Lech Lecha: Verse 132 אֲמַר ר' יֵיסָא, וַאֲפִילּוּ אִינוּן דִּבְהַאי עָלְמָא. הָאֵיךְ אָמַר לוֹ, בְּגִין דִּבְפַלְגוּת לֵילְיָא, כָּל אִינוּן זַכָּאֵי קְשׁוֹט, כָּלְהוֹ מִתְעָרֵי לְמִקְרֵי בְּאוֹרַיְיתָא, וּלְמִשְׁמַע תּוּשְׁבְּחָן דְּאוֹרַיְיתָא, וְהָא אִתְּמָר, דְּקֻדְשָׁא בְּרִיךְ הוּא וְכָל אִינוּן צַדִּיקַיָא דִּבְגוֹ גִנְתָא דְעֵדֶן, כָּלְהוֹ צַיְיתִין לְקָלֵיהוֹן, וְחוּטָא דְחֶסֶד אִתְמְשַׁךְ עֲלַיְיהוּ בִּימָמָא, דִּכְתִיב יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי. Rabbi Yesa said, YOU SAY THAT HE even delights himself with those SOULS of this world. How can that be? He replied, Because at midnight, all the truly righteous people awaken to study Torah and recite all the praises of Torah. And we have learned that the Holy One, blessed be He, together with all the righteous who are in the Garden of Eden, all listen attentively to their voices. And, during the day, a thread of grace is woven around them. As it is written, "Yet Hashem will command his loving kindness in the daytime, and in the night, His song shall be with me..." (Tehilim 42:9). BECAUSE OF THE SONG AT NIGHT, THEY MERIT HIS LOVING KINDNESS DURING THE DAY. Lech Lecha: Verse 133 וְעַל דָּא תּוּשְׁבְּחָן דְּסָלְקִין בְּלֵילְיָא קַמֵּיהּ, דָּא תּוּשְׁבַּחְתָּא שְׁלִים. תָּא חֲזֵי, בְּשַׁעֲתָא דְיִשְׂרָאֵל הֲווֹ סְגִירִין בְּבָתֵּיהוֹן, כַּד קְטַל קֻדְשָׁא בְּרִיךְ הוּא בְּכוֹרֵיהוֹן דְּמִצְרָאֵי, הֲווֹ אֲמָרֵי הֲלֵילָא וְתֻשְׂבְּחָן קַמֵּיהּ. Therefore, the praises that rise up before the Holy One, blessed be He, at night, are the most complete. Come and behold, When the people of Yisrael were shut in their houses, while the Holy One, blessed be He, was slaying the firstborns of the Egyptians, they were reciting these praises and psalms before the Holy One, blessed be He.

  5. Oct 21

    261021.Lech Lecha p074 v203

    261021.Lech Lecha p074 v203 Lech Lecha: Verse 203 וּפִרְיוֹ מָתוֹק לְחִכִּי. אִלֵּין מִלִּין דְּאוֹרַיְיתָא, דִּכְתִיב בְּהוֹ וּמְתוּקִים מִדְּבַשׁ וְנוֹפֶת צוּפִים. דָּבָר אֲחֵר וּפִרְיוֹ מָתוֹק לְחִכִּי, אִלֵּין נִשְׁמַתְהוֹן דְּצַדִּיקַיָא, דְּכָלְהוֹ אִיבָּא דְּעוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְקָיְימֵי עִמֵּיהּ לְעֵילָא. "And his fruit was sweet to my taste" refers to the words of Torah, which are described as "sweeter than honey and the honeycomb" (Tehilim 19:11). According to another explanation, "And his fruit was sweet to my taste" refers to the souls of the righteous, who are all the fruit of the handiwork of the Holy One, blessed be He, and abide with Him above. Lech Lecha: Verse 204 תָּא חֲזֵי, כָּל נִשְׁמָתִין דְּעָלְמָא, דְּאִינוּן אִיבָּא דְּעוֹבָדוֹי דְּקֻדְשָׁא בְּרִיךְ הוּא, כָּלְהוֹ חַד, בְּרָזָא חַד, וְכַד נָחֲתֵי לְעָלְמָא, כָּלְהוֹ מִתְפָּרְשִׁין, בִּגְוָונִין דְּכַר וְנוּקְבָא, וְאִינוּן דְּכַר וְנוּקְבָא מְחוּבָּרִין כַּחֲדָא. Come and behold, All the souls in the world, who are the fruit of the handiwork of the Holy One, blessed be He, are one in the same secret. IN THE UPPER WORLD, THEY ARE NOT YET DISTINGUISHED AS MALE AND FEMALE. Only when they descend to the world are their souls separated to male and female. And every soul has a male and female part, united together as one. Lech Lecha: Verse 205 וְתָּא חֲזֵי, תֵּיאוּבְתָּא דְנוּקְבָא לְגַבֵּי דְכוּרָא, עָבֵיד נְפָשׁ. וּרְעוּתָא דְּתֵיאוּבְתָּא דִּדְכוּרָא, לְגַבֵּי נוּקְבָא, וְאִתְדַּבְּקוּתָא דִילֵיהּ בָּהּ, אַפֵּיק נְפָשׁ, וְכָלֵיל תֵּיאוּבְתָּא דְנוּקְבָא, וְנָטֵיל לָהּ. וְאִתְכְּלֵיל תֵּיאוּבְתָּא תַּתָּאָה, בְּתֵיאוּבְתָּא דִּלְעֵילָא, וְאִתְעֲבִידוּ רְעוּתָא חָדָא, בְּלָא פֵּרוּדָא. Come and behold, the passion of the female to the male brings forth a Nefesh. And the passion of the male towards the female, and his clinging to her, also brings forth a Nefesh, which includes THE NEFESH FROM the passion of the female. Thus the passion of the lower, THE FEMALE, is united with the passion of the upper, THE MALE, and BOTH NEFASHOT become one desire without any separation. Lech Lecha: Verse 206 וּכְדֵין כָּלִיל כֹּלָא נוּקְבָא, וְאִתְעַבְּרַת מִן דְּכוּרָא, וְתֵיאוּבְתִּין דְּתַרְוַויְיהוּ מִתְדַּבְּקָן כַּחֲדָא, וְעַל דָּא, כֹּלָּא כָּלִיל דָּא בְּדָא. וְכַד נִשְׁמָתִין נָפְקִין, דְּכַר וְנוּקְבָא כַּחֲדָא נָפְקִין. Then the female includes everything within herself BY TAKING BOTH NEFASHOT and becoming pregnant with them through the male. And the passion of both of them conjoins them as one. Therefore, each is included within the other. And when the souls come out, male and female are within them together, as one. Lech Lecha: Verse 207 לְבָתַר, כֵּיוָן דְּנָחֲתֵי, מִתְפָּרְשָׁן דָּא לְסִטְרָא דָא, וְדָא לְסִטְרָא דָא, וְקֻדְשָׁא בְּרִיךְ הוּא מְזַוֵּוג לוֹן לְבָתַר. וְלָא אִתְיְיהֵיב זִוּוּגָא לְאָחֳרָא, אֶלָּא לְקֻדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, דְּאִיהוּ יָדַע זִוּוּגָא דִּלְהוֹן לְחַבְּרָא לוֹן כִּדְקָא יָאוֹת. Later, when they descend TO THIS WORLD, they are separated from each other, THE MALE FROM THE FEMALE. Each one turns his way. And the Holy One, blessed be He, mates them again. The key to mating them is given only to the Holy One, blessed be He. Only He knows the proper mate for each to properly reunite them, SO THE MALE AND FEMALE WILL BE OF THE SAME SOUL. Lech Lecha: Verse 208 Happy is the person who is meritorious in his deeds and walks the Path of Truth, so they will unite one Nefesh with the other, THE MALE WITH THE FEMALE, as they were before THEY CAME TO THIS WORLD. For if he is worthy in deeds, he is a complete man. BUT IF HE IS NOT MERITORIOUS, THAN HE SHALL NOT BE GIVEN HIS SOUL MATE. This is why it is written about him, "And his fruit is sweet to my taste." Because this man is blessed with reunion OF MALE AND FEMALE, AS IT SHOULD PROPERLY BE. And the world is blessed by him THROUGH HIS SWEET FRUIT, NAMELY GOODLY CHILDREN, because everything depends on whether a person's actions have been meritorious or not.

  6. Oct 20

    261019.Lech Lecha p073 v199

    261019.Lech Lecha p073 v199 Lech Lecha: Verse 199 דָּבָר אֲחֵר כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר. דָּא אַבְרָהָם. דְּדָמֵי לֵיהּ לְתַפּוּחַ, דְּסָלֵיק רֵיחִין, וְאִתְרְשִׁים בִּמְהֵימְנוּתָא שְׁלֵימָתָא, עַל כָּל בְּנֵי דָרֵיהּ, וְאִתְרְשִׁים חַד לְעֵילָא, וְאִתְרְשִׁים חַד לְתַתָּא, דִּכְתִיב אֶחָד הָיָה אַבְרָהָם. Another explanation of the verse "as the apple tree among the trees of the forest" is that the words refer to Abraham, who was like a fragrant apple tree and was distinguished from others of his generation by his complete faith. And he became distinguished as one both above and below. As is written, "Abraham was one" (Yechezkel 33:24). Lech Lecha: Verse 200 מַאי טַעְמָא הֲוָה אֶחָד. דְּלָא הֲוָה אָחֳרָא בְּעָלְמָא, דִי סָלֵיק לִמְהֵימְנוּתָא דְּקֻדְשָׁא בְּרִיךְ הוּא, בַּר אִיהוּ. אָמַר לוֹ ר' חִזְקִיָּה, וְהָא כְתִיב וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן. אָמַר לוֹ עַד כְּעָן, אִינוּן לָא הֲווֹ בְּדַרְגִּין עִלָאִין, דְּאִתְעַטַּר בְּהוֹ אַבְרָהָם. HE ASKS, Why was he 'one'?" AND HE SAYS, Because there was no other then in the world, who had elevated himself by the faith in the Holy One, blessed be He, besides him. Rabbi Chizkiyah said to him, But it is written, "and the souls that they had made in Charan," WHICH MEANS THAT ABRAHAM BROUGHT MEN AND SARAH BROUGHT WOMEN TO BE CONVERTED. SO THERE WERE PEOPLE WITH FAITH IN THE HOLY ONE, BLESSED BE HE, BESIDES HIM! He told him, Nevertheless, they did not reach the supernal grades with which Abraham was adorned! Lech Lecha: Verse 201 לְבָתַר אָמַר לוֹ, תוּ שְׁמַעְנָא, דְּלָא אִקְרֵי אַבְרָהָם אֶחָד, עַד דְּאִסְתַּלַּק בְּיִצְחָק וְיַעֲקֹב. כֵּיוָן דְּאִסְתַּלַּק בְּיִצְחָק וְיַעֲקֹב, וַהֲווֹ כָּלְהוֹ תְּלָתְהוֹן אֲבָהָן דְּעָלְמָא, כְּדֵין אִקְרֵי אַבְרָהָם אֶחָד. וּכְדֵין הוּא תַּפּוּחַ בְּעָלְמָא. רְשִׁים מִכָּל בְּנֵי עָלְמָא. אֲמַר לֵיהּ שַׁפִּיר קָא אֲמַרְתְּ. Later, he said to him, I have also heard that Abraham was not referred to as one, until he became united with Isaac and Jacob. Only after he became associated with Isaac and Jacob and the three were the fathers of the world was Abraham named "one." THIS MEANS THAT ONLY AFTER HE COMBINED ALL THREE COLUMNS TO ONE WAS HE NAMED one;" then he was CALLED the apple tree of the world, WHICH WAS DISTINGUISHED BY ITS THREE COLORS (WHITE, RED, AND GREEN), WHICH ALLUDE TO THE THREE COLUMNS. "Thus, he was distinguished and different from all the people of his generation." He responded to him, Well said! Lech Lecha: Verse 202 דָּבָר אֲחֵר, כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר, דָּא קֻדְשָׁא בְּרִיךְ הוּא. כֵּן דּוֹדִי, דָּא קֻדְשָׁא בְּרִיךְ הוּא. בְּצִלּוֹ, דָּא קֻדְשָׁא בְּרִיךְ הוּא. חִמַדְתִּי וְיָשַׁבְתִּי, בְּיוֹמָא דְאִתְגְּלֵי קֻדְשָׁא בְּרִיךְ הוּא, עַל טוּרָא דְסִינַי, וְקַבִּילוּ יִשְׂרָאֵל אוֹרַיְיתָא, וַאֲמָרוּ נַעֲשֶׂה וְנִשְׁמַע. A different explanation of the verse, "As the apple tree among the trees of the forest," is that it refers to the Holy One, blessed be He, THE RIGHT COLUMN; "so is my beloved" refers to the Holy One, blessed be He, THE LEFT COLUMN; AND "under his shadow" refers to the Holy One, blessed be He, THE CENTRAL COLUMN. "I sat down...with great delight" refers to the day on which the Holy One, blessed be He, appeared on Mount Sinai, and Yisrael received Torah and said, "Will we do, and obey" (Shemot 24:7). THEN, THE SHECHINAH SAID, "I SAT DOWN...WITH GREAT DELIGHT." Lech Lecha: Verse 203 "And his fruit was sweet to my taste" refers to the words of Torah, which are described as "sweeter than honey and the honeycomb" (Tehilim 19:11). According to another explanation, "And his fruit was sweet to my taste" refers to the souls of the righteous, who are all the fruit of the handiwork of the Holy One, blessed be He, and abide with Him above.

  7. Oct 18

    261018.Lech Lecha p072 v196

    261018.Lech Lecha p072 v196 The Zohar tells us that Rabbi Elazar and Rabbi Chizkiyah were lodging at an inexpensive inn located in the city of Lod. Kabbalistically, these two great sages are actually occupying a specific spiritual dimension as they discuss the many layers of meaning in Biblical scripture. Specifically, these two spiritual giants are discussing a verse in the Torah that tells of an apple tree in the midst of a forest. Lech Lecha: Verse 196 פָּתַח ר' אֶלְעָזָר וְאָמַר, כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר וגו'. כְּתַפּוּחַ, דָּא קֻדְשָׁא בְּרִיךְ הוּא דְּאִיהוּ חָמִיד וּמִתְעַטַּר בִּגְוָונוֹי, מִכָּל שְׁאָר אִילָנִין, דְּלָא אִית דְּדָמֵי לֵיהּ. רָשִׁים אִיהוּ מִכֹּלָּא, רָשִׁים הוּא, דְּלֵית אָחֳרָא כַּוָּותֵיהּ. Rabbi Elazar opened the discussion by saying, "As the apple tree among the trees of the forest..." (Shir Hashirim 2:3). "The apple tree" refers to the Holy One, blessed be He, who is precious and decorated by His colors. HIS COLORS - WHITE, RED, AND GREEN - ARE THE SECRET OF THE THREE COLUMNS OF CHESED, GVURAH, AND TIFERET. His tree has no equal among all the other trees, WHICH REPRESENT THE SEVENTY GOVERNORS WHO IMITATE THE HOLINESS, AS AN APE DOES A MAN. He is distinguished from them all, and there is no one like Him. Lech Lecha: Verse 197 בְּגִינֵי כָּךְ, בְּצִלּוֹ חִמַדְתִּי. בְּצִלּוֹ: וְלָא בְּצִלָּא אָחֳרָא. בְּצִלוֹ: וְלָא בְצִלָּא דִּשְׁאָר מְמַנָּן. חִמַּדְתִּי, אֵימָתַי, מִן יוֹמָא דַּהֲוָה אַבְרָהָם בְּעָלְמָא, דְּאִיהוּ חָמִיד וְרָחִים לֵיהּ לְקֻדְשָׁא בְּרִיךְ הוּא בְּאַהֲבָה. כְּד"א אַבְרָהָם אוֹהֲבִי. וּפִרְיוֹ מָתוֹק לְחִכִּי, דָּא הוּא יִצְחָק, דְּאִיהוּ אִיבָּא קַדִּישָׁא. Because of this, "I sat down under his shadow with great delight." (Ibid.) The verse reads, "under his shadow," and not under any anyone else's, BECAUSE, BEFORE SHE WAS PROPERLY ESTABLISHED AND WELL AMENDED, THE SHECHINAH LAY UNDER THE SHADOW OF THE LEAVES OF THE FIG TREE. SO "UNDER HIS SHADOW" AND NOT UNDER ANY OTHER'S ALLUDES TO THE OTHER SEVENTY GOVERNORS. "With great delight:" HE ASKS, Since when? WE CANNOT SAY THAT SHE HAS ALWAYS EXPERIENCED GREAT DELIGHT, PARTICULARLY AFTER THE SIN WHEN SHE WAS UNDER THE INFLUENCE OF THE SEVENTY GOVERNORS!" AND HE SAYS, This is from the day when Abraham came to this world, who loved the Holy One, blessed be He. It is written, "Abraham my beloved" (Yeshayah 41:8), BECAUSE HE FULLY AMENDED THE SHECHINAH AND SHE WAS UNITED AGAIN WITH ZEIR ANPIN." "His fruit was sweet to my taste" refers to Isaac, who is the holy fruit OF ABRAHAM. Lech Lecha: Verse 198 דָּבָר אֲחֵר, בְּצִלּוֹ חִמַדְתִּי וְיָשַׁבְתִּי, דָּא יַעֲקֹב. וּפִרְיוֹ מָתוֹק לְחִכִּי, דָּא יוֹסֵף הַצַּדִּיק, דַּעֲבַד פֵּירִין קַדִּישִׁין בְּעָלְמָא. וְע"ד כְּתִיב אֵלֶּה תּוֹלְדוֹת יַעֲקֹב יוֹסֵף. דְּכָל אִינוּן תּוֹלְדוֹת דְּיַעֲקֹב בְּיוֹסֵף הַצַּדִּיק קָיְימֵי, דַּעֲבֵיד תּוֹלְדוֹת. וּבְגִין כָּךְ, אִקְרוּן יִשְׂרָאֵל, עַל שְׁמָא דְאֶפְרַיִם, דִּכְתִיב הֲבֵן יַקִּיר לִי אֶפְרַיִם וגו'. Another explanation of the verse, "I sat down under his shadow with great delight," is that it refers to Jacob, WHO IS THE SECRET OF THE CENTRAL COLUMN. "And his fruit was sweet to my taste" refers to Joseph the righteous, WHO IS THE SECRET OF YESOD, who brought forth holy fruits to the world, NAMELY SOULS. Therefore, it is written, "These are the generations of Jacob, Joseph" (Beresheet 37:2), which shows that all the generations of Jacob are established by Joseph the righteous, WHO IS THE ASPECT OF THE YESOD OF JACOB. And because of this Yisrael is called by the name of Ephraim, as it is written, "Ephraim my dear son" (Yirmeyah 31:19).

  8. Oct 15

    261015.Noach

    261015.Noach

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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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