Kabbalah - Rabbi Aryeh Rotenberg

260503.Haazinu - (Idra Zuta) ver023
Ha'azinu: Verse 23
We learned that on the day Rabbi Shimon wanted to depart from the world, and was putting his affairs in order, the friends gathered in the house of Rabbi Shimon. Before him were Rabbi Elazar, his son, and Rabbi Aba and other friends, and the house was full. Rabbi Shimon lifted up his eyes and saw that the house had become full. Rabbi Shimon wept and said, Another time when I was ill, Rabbi Pinchas ben Yair was before me, and they waited for me until I inquired about my place IN THE GARDEN OF EDEN. When I returned, a fire circled me, which never stopped. No one entered MY HOUSE except by permission. Now I see THE FIRE stopped, and behold the house is full.
Ha'azinu: Verse 24
While they were sitting, Rabbi Shimon opened his eyes and saw what he saw, and fire encircled the house. Everybody left, and only Rabbi Elazar his son and Rabbi Aba remained, while the rest of the friends stayed outside. Rabbi Shimon said to Rabbi Elazar his son, Go out and see if Rabbi Yitzchak is here, because I was a guarantor for him. Tell him to settle his affairs and sit by me. Happy is his portion.
Ha'azinu: Verse 25
Rabbi Shimon rose and sat down, laughed and rejoiced. He said, Where are the friends? Rabbi Elazar rose and let them in, and they sat before him. Rabbi Shimon raised his hands, recited a prayer and was glad. He said, Let the friends that were present at the assembly, NAMELY THE IDRA RABA, come here. They all left, and Rabbi Elazar his son, Rabbi Aba, Rabbi Yehuda, Rabbi Yosi and Rabbi Chiya stayed. In the meanwhile Rabbi Yitzchak entered. Rabbi Shimon said to him, How deserved is your portion. How much joy should be added to you on this day. Rabbi Aba sat behind him and Rabbi Elazar before him.
Ha'azinu: Verse 26
Rabbi Shimon said, Now it is time of goodwill, and I want to come without shame into the World to Come. Here are holy matters that I have not revealed until now. I wish to reveal them before the Shechinah so it shall not be said that I have gone from this world in want - until now they have been hidden in my heart, so I can enter through them into the World to Come.
Ha'azinu: Verse 27
This is how I am going to arrange you: Rabbi Aba shall write, Rabbi Elazar, my son, shall recite orally, and the other friends shall speak in their hearts. Rabbi Aba rose from behind his back. Rabbi Elazar was sitting in front of him. RABBI SHIMON said to him, Rise my son, for another shall sit in this place. Rabbi Elazar rose.
Ha'azinu: Verse 28
Rabbi Shimon wrapped himself IN HIS GARMENT, and sat down. He started by saying, "The dead cannot praise Yah, nor can any who go down into silence (Heb. dumah)" (Tehilim 115:17). Surely "The dead cannot praise Yah," those who are considered dead, because the Holy One, blessed be He, is called living and dwells among those who are called living, NAMELY THE RIGHTEOUS, and not with those that are considered dead, NAMELY THE WICKED. The end of the verse PROVES IT, as it is written, "nor can any who go down into Dumah," namely all those who go down to THE ANGEL Dumah, and remain in Gehenom. But it is not so with those who are called living, THE RIGHTEOUS, that the Holy One, blessed be He, delights to honor.

260430.Emor ver134
Emor: Verse 134
Rabbi Yosi said, Why should we bother so much? There is a whole verse to the effect that that night the supernal holy union is awakened and is present. This is the meaning of, "It is a night of watchfulness to Hashem." Why is watchfulness WITH A PLURAL SUFFIX? HE ANSWERS THAT IT ALLUDES TO two, which are the union of the moon with the sun, MALCHUT AND ZEIR ANPIN. "For all the children of Yisrael in their generations" (Ibid.) MEANS THAT from now on YISRAEL are united and connected with the bond of the Holy Name, and have come out from another dominion. For that reason, they prepare themselves on the fourteenth and burn all the leaven among them and enter into a holy dominion. Then the groom and bride, ZEIR ANPIN AND MALCHUT, are crowned with the crowns of supernal Ima, BINAH, and man should show himself free, SINCE THE MOCHIN OF SUPERNAL IMA ARE CALLED FREEDOM.
Emor: Verse 135
Rabbi Yosi said, What is the purpose of the four cups on that night? Rabbi Aba said, The friends explained they correspond to the four redemptions, "AND I WILL BRING...AND I WILL DELIVER... AND I WILL REDEEM...AND I WILL TAKE" (SHEMOT 6:6-7). This is well EXPLAINED in the book of Rav Yesa Saba, who said that since the holy union abounds that night in all directions, BOTH IN CHOCHMAH AND CHASSADIM, the union is formed with four bonds, or four grades that are inseparable when this union is present, WHICH ARE CHOCHMAH AND BINAH, TIFERET AND MALCHUT. And we are awakened by their joy, AND DRINK FOUR CORRESPONDING CUPS, because we attained them, since whoever is attached to it, TO THE ILLUMINATION OF THE UNION, attains all FOUR GRADES, CHOCHMAH AND BINAH, TIFERET AND MALCHUT. For that reason this night is different than all other nights, and it behooves us to make AND UNIFY this name in every way, and rejoice that night since it is joy above and below.
Emor: Verse 136
He further said that these four, CHOCHMAH AND BINAH, TIFERET AND MALCHUT, are called four redemptions. The reason is that the last grade, MALCHUT, is called 'redeemer,' NAMELY the redeeming angel. It is only called redeemer through a higher superior grade, TIFERET, that is situated over it and shines upon it. It, TIFERET, only brings light upon it by means of the two grades above it, CHOCHMAH AND BINAH, FROM WHICH TIFERET RECEIVES. Thus these four, CHOCHMAH AND BINAH, TIFERET AND MALCHUT, are the four redemptions, SINCE THEY ARE CONNECTED TO MALCHUT CALLED REDEEMER.
Emor: Verse 137
Rabbi Yehuda asked Rabbi Aba: It says, "Seven days shall there be no leaven found in your houses" (Shemot 12:19), and there is joy all those seven. Why is no complete Hallel (Prayer of Thanksgiving) recited throughout the seven days OF PESACH as in Sukkot, where we daily recite Hallel with complete joy?
Emor: Verse 138
He said to him, Well asked. But it is known that here, ON PESACH, Yisrael are not bonded as wholly as they were later, because on that FIRST night when the union OF MALE AND FEMALE is present and overall joy, and Yisrael are bonded with that joy, we bring about perfection and the Hallel is complete. But later, THROUGHOUT THE DAYS OF PESACH, even though they are all present, ALL SEVEN GRADES, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT THAT SHINE IN THE SEVEN DAYS OF PESACH, Yisrael have not yet connected to them, nor uncovered the corona so the holy imprint will be revealed in them. Nor did they receive the Torah or enter those GRADES, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, as they did later. For that reason on Sukkot there is overall perfection and overall joy IS IN IT to the utmost. But here ON PESACH they have not yet attained, and there was not so much perfection in them. Even though all seven are present, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF ZEIR ANPIN DURING THE SEVEN DAYS OF PESACH, they are not revealed, and Yisrael were not well connected with them yet, UNTIL AFTER THE GIVING OF THE TORAH.

260429.Emor
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260428.Acharei Mot ver285
Acharei Mot: Verse 285
(A) "And she said, Will you give me a pledge, till you send it?" (Beresheet 38:17) These are the marks of a Queen blessed by the King during her nuptials. And he said: What pledge shall I give you? And she said: Your signet, and your cord, and your staff (Ibid. 18). These are the heavenly bonds, the jewels of the Bride who is blessed by these three - NAMELY Netzach, Hod and Yesod. Everything is contained within these three. The Bride is blessed from this. Immediately, "he gave it her, and came into her, and she conceived by him" (Ibid.).
(B) "And it came to pass about three months after" (Ibid. 24). HE QUESTIONS: What is meant by three months? HE ANSWERS: After a tripled month. The three months ARE CHESED, GVURAH AND TIFERET, as we have established. HERE IT IS WRITTEN, "About three months," MEANING as the fourth month began, DENOTING MALCHUT, to stir up the Judgments in the world due to the sins of mankind and to nurture from the Other Side. Then, "it was told Judah, saying, Tamar your daughter in law has played the harlot" (Ibid.), so the bride is found on the Other Side. It is written, "Bring her out" (Ibid.) as the verse says, "And cast down from heaven (to) earth the beauty of Yisrael" (Eichah 2:1). "And let her be burnt" (Beresheet 38:24) with a flaming fire in exile.
(C) It is written, "When she was brought forth" to be drawn into the exile, "She sent to her father-in-law, saying, By the man whose these are, I AM WITH CHILD" (Ibid. 25). It is not written: 'from whom these are,' but "whose these are," WHICH MEANS these items are proof of him by whom I am with child. THESE WERE BRIDAL ORNAMENTS AND THEY HAD ALREADY BECOME HERS, AS EARLIER MENTIONED, BUT ONLY HE GAVE THEM. Immediately, "And Judah acknowledged them, and said, She has been more righteous (Heb. tzedakah) than I" (Ibid. 26). Assuredly she is righteous, for this was brought about by that name, FOR SO IS MALCHUT CALLED. What brought upon her this name? He continued, "than I (also: 'from me')," as it is written, "For Hashem is righteous, He loves righteousness (Heb. tzedakah); the upright shall behold His face" (Tehilim 11:7). This is because tzedakah is justice (Heb. tzedek) and Hei, and she received that name from me. She inherited IT from me and all this is come from me.
Acharei Mot: Verse 286
Rabbi Yosi said: What is the reason that in one place it states, "her father-in-law" and in another place it states, "And Judah?" He replied: Everything is intertwined. "Her father-in-law" refers to a subliminal meaning.
Acharei Mot: Verse 287
Rabbi Elazar said: We have established this portion in esoteric terms in several ways. When we look into these words, we hear from it the secrets of the ways of the Holy One, blessed be He, and His Judgments everywhere, AS WE EARLIER EXPLAINED. TAMAR knew ALL THIS and she prepared herself for this to complement the ways of the Holy One, blessed be He, in order that kings and rulers would descend from He who will rule the world. Ruth did the same thing; ALSO RUTH IMPLORED BOAZ FOR A LEVIRATE MARRIAGE LIKE TAMAR.

260423.Acharei Mot ver281
Acharei Mot: Verse 281
"But Judah still rules with El, and is faithful with holy ones" (Hoshea 12:1). "When Judah saw her, he thought her to be a harlot..." (Beresheet 38:15) as the verse states, "Likewise the way of an adulterous woman" (Mishlei 30:20). "Because she had covered her face" (Beresheet 38:15): We have learned that "she had covered her face," MEANING similar to what you say, "She eats, and wipes her mouth" (Mishlei 30:20). She torched the world with her flames, "and says, I have done nothing wrong" (Ibid.). What is the reason? It is "because she had covered her face" and no one knows her ways in order to save themselves from her. "And he turned to her by the way" (Beresheet 38:16), to the way literally, to make white join with red. "And said, I pray you, let me come in to you..." (Ibid.). We established THAT "let me" always MEANS INVITATION.
Acharei Mot: Verse 282
"For he knew not that she was his daughter in law (Heb. kalah)" (Ibid.), MEANING the destruction (Heb. kelayah) of the world, as translated into Aramaic, WHICH MEANS THAT HE DID NOT KNOW SHE WAS DESTROYING THE WORLD, as kalah is derived from kelayah. Why did he not know? Because she welcomed him so as to receive from him. She came there to be alleviate and bestow mercy upon the world. ANOTHER EXPLANATION FOR, "She was his daughter in law" is literally a bride (Heb. kalah), as it is written, "My bride (Heb. kalah), with me from Lebanon" (Shir Hashirim 4:8).
Acharei Mot: Verse 283
"And she said, What will you give me, that you may come in to me?" (Beresheet 38:16). Now the bride needs jewels. "And he said, I will send you a kid from the flock" (Ibid. 17). THIS IS LIKE a king who had a son born to him from a maidservant who used to walk about the palace. The king wanted to marry a lady from high nobility and bring her to the palace. So she said: Who allowed this one in the king's palace? The king said: From now on, I will expel the son of the maidservant from my palace.
Acharei Mot: Verse 284
Also here, "I will send you a kid from the flock." We established WHAT IS MEANT BY A KID IN, "You shall not boil a kid" (Shemot 34:26). IT REFERS TO THE OTHER SIDE THAT NURSES FROM MALCHUT BEFORE SHE IS PURIFIED, and all these stem from the firstborn of cattle. Therefore, it is not written: 'I will give,' but "I will send," MEANING I will expel and send it away so it shall not be in my palace.