Kabbalah - Rabbi Aryeh Rotenberg

260506.Haazinu - Idra Zuta ver037
Ha'azinu: Verse 37
Three heads were imprinted, one inside another, THAT IS, CONCEALED CHOCHMAH INSIDE THE SKULL and one over another, NAMELY THE UNKNOWN HEAD ABOVE THE SKULL. HE EXPLAINS, One head is concealed Chochmah, which is undisclosed and unopened. This concealed Chochmah is a beginning to every other beginning of other Chochmot. THIS IS THE FIRST HEAD FROM BELOW UPWARDS. THE SECOND HEAD is a supernal head, the most obscured Atika Kadisha, WHICH IS THE SKULL OF ARICH ANPIN. THE THIRD HEAD THAT IS LOFTY ABOVE EVERYTHING IS the head for every head, a head that is not a head, THAT IS, ITS BEING A HEAD INDICATES IT IS A BEGINNING OF EXPANSION AND COMPREHENSION, YET THIS HEAD IS ENTIRELY INCOMPREHENSIBLE because no one knows nor is it known what is in this head, because it is attached neither to Chochmah nor to Tevunah. It is thus considered, "Therefore now flee to your place" (Bemidbar 24:11), "and the living creatures ran and returned" (Yechezkel 1:14), BECAUSE NO COMPREHENSION CAN APPLY THERE.
Ha'azinu: Verse 38
For this reason Atika Kadisha, WHICH IS THE SKULL OF ARICH ANPIN is called naught, since naught derives from it, FROM THE UNKNOWN HEAD. THAT IS, SINCE THIS HEAD, THE SKULL, IS CLOSE TO THE UNKNOWN HEAD, WHICH IS UTTERLY INCOMPREHENSIBLE, IT TOO IS INCOMPREHENSIBLE, AND IS THEREFORE CALLED NAUGHT, WHICH INDICATES ITS COMPLETE INCOMPREHENSIBILITY. FOR THAT REASON all hairs and tiny hairs OVER THE SKULL DO NOT COME OUT OF THE SKULL BECAUSE NO JUDGMENTS ARE ATTACHED TO IT, BUT they come out of the concealed brain, WHICH IS THE BEGINNING OF THE EXPANSION OF CHOCHMAH. FOR SUPERNAL CHOCHMAH SPREADS FROM IT; THIS CHOCHMAH IS EVENTUALLY REVEALED IN MALCHUT WHERE THERE IS PLACE FOR JUDGMENTS. AND THE HAIRS ARE THE ROOT OF JUDGMENTS, AS IN, "FOR HE CRUSHES ME WITH A TEMPEST (OR: 'A HAIR')" (IYOV 9:17). HENCE THE HAIR OF THE HEAD AND BEARD COME OUT OF THE CONCEALED BRAIN, THOUGH IN THIS CASE THERE ARE NO JUDGMENTS IN THE HAIRS, BUT ROOTS ONLY. THEREFORE they are all smooth, THAT IS, SOFT WITHOUT JUDGMENT. AND THEY ARE ALL EQUAL in weight, BECAUSE EVERYTHING HERE IS OF THE SAME LIGHT OF MERCY and the back of the neck is invisible, WHICH INDICATES JUDGMENTS AND HIND PARTS, ACCORDING TO THE VERSE, "AND THEY HAVE TURNED THEIR BACK TO ME, AND NOT THEIR FACE" (YIRMEYAH 32:33).
Ha'azinu: Verse 39
All this stems from the fact that this Atika is of the same LIGHT, NAMELY THE REIGN OF CHASSADIM, WHICH IS WHY THERE IS NO ROOM FOR JUDGMENT TO APPEAR. It is all in joy and never changes FROM THE ILLUMINATION of Mercy. THAT IS, THOUGH WE DISTINGUISH BETWEEN THREE COLUMNS, RIGHT, LEFT AND CENTRAL IN IT, IT NEVER STRAYS FROM THE ASPECT OF THE RIGHT COLUMN, AND IS EVER OF MERCY AND CHASSADIM IN NATURE. It abides in the thirteen attributes of Mercy, because the hidden Chochmah in it divides three times into fours, WHICH IS TWELVE, and it (Atika ITSELF) includes them and rules over everything. TOGETHER WITH IT, THERE ARE THIRTEEN ATTRIBUTES.
Ha'azinu: Verse 40
One path shines in THE MIDDLE OF the division of the hairs that come out of the CONCEALED brain, WHICH IS CONCEALED CHOCHMAH. It is the path where the righteous shine in the World to Come, as it is written, "But the path of just men is like the gleam of sunlight" (Mishlei 4:18), "then shall you delight yourself in Hashem..." (Yeshayah 58:14). From this path shine all other paths that derive from Zeir Anpin, WHICH ARE 613 PATHS.

260506.Haazinu - Idra Zuta ver033
Ha'azinu: Verse 33
When it was established it produced nine lights, WHICH ARE THE NINE SFIROT KETER, CHOCHMAH, BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ARICH ANPIN, THE GARMENTS OF WHICH ARE ABA AND IMA, MALE AND FEMALE, that glow from it, FROM THE UNKNOWN HEAD from its establishments. These NINE lights shine from it WITH CHASSADIM, glow from it WITH GVUROT, and spread in every direction BOTH TO CHOCHMAH AND TO CHASSADIM like a candle from which lights stream in every direction. When one approaches to observe the spreading lights, only the candle alone can be observed. THAT IS, THE CANDLE AND THE LIGHTS STREAMING FROM THE CANDLE ARE NOT TWO THINGS, SINCE THE LIGHT SPREADING FROM IT HAS NO SELF-EXISTENCE OR POWER, BECAUSE ALL ITS EXISTENCE LIES WITHIN THAT CANDLE. IF YOU TAKE THE CANDLE TO A DIFFERENT PLACE, THE LIGHTS SHALL SPREAD IN A DIFFERENT PLACE AND NOTHING WILL REMAIN OF THEM IN THE FORMER PLACE. Such is Atika Kadisha. It is a lofty, most hidden candle, incomprehensible save for the lights spreading FROM IT, SOME OF WHICH ARE revealed and SOME OF WHICH ARE hidden. They are called the Holy Name. BUT THE LIGHTS SPREADING FROM ATIKA KADISHA HAVE NO SELF-EXISTENCE, HEAVEN FORBID; ALL THEIR EXISTENCE IS WITHIN ATIKA KADISHA, THOUGH THEY ARE COMPREHENSIBLE AND ATIKA KADISHA IS NOT, LIKE LIGHTS STREAMING FROM THE CANDLE. For that reason it is all one.
Ha'azinu: Verse 34
The friends have said in ancient books THAT THE CHANGES SPREADING FROM IT are created grades, THAT IS, THEY COME INTO BEING THROUGH THE ESTABLISHMENTS CREATED, and that Atika Kadisha is revealed through each of them, since they are the constructions of Atika Kadisha. THAT IS, THEY ARE TYPES OF COVERS OVER THE ILLUMINATION OF THE BLESSED ENDLESS LIGHT AND THROUGH THESE COVERS THE LOWER BEINGS ARE ABLE TO COMPREHEND IT. ITS CREATION IS IN RELATION TO PEOPLE, BUT IN THE LIGHT ITSELF THERE IS NO CHANGE, HEAVEN FORBID. THIS IS LIKE A MAN WHO PUTS ON CLOTHES TO APPEAR BEFORE HIS NEIGHBORS. THAT MAN IS NOT AFFECTED AT ALL BY THESE COVERS, THOUGH OTHERS ARE. This is not the time for these matters, because I have already spoken of them in the holy Idra. BUT NOW I realize what I have not known that well, which until now was hidden in my heart. Now I alone testify before the Holy King and BEFORE all the truly righteous who came to hear these matters.
Ha'azinu: Verse 35
The skull, NAMELY KETER, of the white head, NAMELY THE HEAD OF ARICH ANPIN, WHICH IS WHOLLY WHITE, THE SECRET OF THE REIGN OF CHESED, has neither beginning nor ending FOR REVEALING CHOCHMAH, THE SECRET OF SUPERNAL CHOCHMAH AND LOWER CHOCHMAH. FOR THE FLOW OF CHOCHMAH AND THE FLOW OF CHASSADIM ARE JOINED IN IT INTO ONE LIGHT OF CHASSADIM. Its joint flow spreads and shines FROM IT, and from it the righteous receive 400 desirable worlds for the World to Come. From the joint flow, which is the white head, dew drips, NAMELY PLENTY, daily to Zeir Anpin, which is a place called heaven. With it, THAT DEW, the dead shall be resurrected in the future to come, as it is written, "therefore Elohim give you of the dew of heaven" (Beresheet 27:28), NAMELY THE DEW OF ZEIR ANPIN THAT IS CALLED HEAVEN, and His head is filled. From Zeir Anpin it flows to the field of apple trees, WHICH IS MALCHUT, and the whole field of apple trees radiates with this dew.

260504.Haazinu - Idra Zuta ver033
Ha'azinu: Verse 33
When it was established it produced nine lights, WHICH ARE THE NINE SFIROT KETER, CHOCHMAH, BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ARICH ANPIN, THE GARMENTS OF WHICH ARE ABA AND IMA, MALE AND FEMALE, that glow from it, FROM THE UNKNOWN HEAD from its establishments. These NINE lights shine from it WITH CHASSADIM, glow from it WITH GVUROT, and spread in every direction BOTH TO CHOCHMAH AND TO CHASSADIM like a candle from which lights stream in every direction. When one approaches to observe the spreading lights, only the candle alone can be observed. THAT IS, THE CANDLE AND THE LIGHTS STREAMING FROM THE CANDLE ARE NOT TWO THINGS, SINCE THE LIGHT SPREADING FROM IT HAS NO SELF-EXISTENCE OR POWER, BECAUSE ALL ITS EXISTENCE LIES WITHIN THAT CANDLE. IF YOU TAKE THE CANDLE TO A DIFFERENT PLACE, THE LIGHTS SHALL SPREAD IN A DIFFERENT PLACE AND NOTHING WILL REMAIN OF THEM IN THE FORMER PLACE. Such is Atika Kadisha. It is a lofty, most hidden candle, incomprehensible save for the lights spreading FROM IT, SOME OF WHICH ARE revealed and SOME OF WHICH ARE hidden. They are called the Holy Name. BUT THE LIGHTS SPREADING FROM ATIKA KADISHA HAVE NO SELF-EXISTENCE, HEAVEN FORBID; ALL THEIR EXISTENCE IS WITHIN ATIKA KADISHA, THOUGH THEY ARE COMPREHENSIBLE AND ATIKA KADISHA IS NOT, LIKE LIGHTS STREAMING FROM THE CANDLE. For that reason it is all one.
Ha'azinu: Verse 34
The friends have said in ancient books THAT THE CHANGES SPREADING FROM IT are created grades, THAT IS, THEY COME INTO BEING THROUGH THE ESTABLISHMENTS CREATED, and that Atika Kadisha is revealed through each of them, since they are the constructions of Atika Kadisha. THAT IS, THEY ARE TYPES OF COVERS OVER THE ILLUMINATION OF THE BLESSED ENDLESS LIGHT AND THROUGH THESE COVERS THE LOWER BEINGS ARE ABLE TO COMPREHEND IT. ITS CREATION IS IN RELATION TO PEOPLE, BUT IN THE LIGHT ITSELF THERE IS NO CHANGE, HEAVEN FORBID. THIS IS LIKE A MAN WHO PUTS ON CLOTHES TO APPEAR BEFORE HIS NEIGHBORS. THAT MAN IS NOT AFFECTED AT ALL BY THESE COVERS, THOUGH OTHERS ARE. This is not the time for these matters, because I have already spoken of them in the holy Idra. BUT NOW I realize what I have not known that well, which until now was hidden in my heart. Now I alone testify before the Holy King and BEFORE all the truly righteous who came to hear these matters.
Ha'azinu: Verse 35
The skull, NAMELY KETER, of the white head, NAMELY THE HEAD OF ARICH ANPIN, WHICH IS WHOLLY WHITE, THE SECRET OF THE REIGN OF CHESED, has neither beginning nor ending FOR REVEALING CHOCHMAH, THE SECRET OF SUPERNAL CHOCHMAH AND LOWER CHOCHMAH. FOR THE FLOW OF CHOCHMAH AND THE FLOW OF CHASSADIM ARE JOINED IN IT INTO ONE LIGHT OF CHASSADIM. Its joint flow spreads and shines FROM IT, and from it the righteous receive 400 desirable worlds for the World to Come. From the joint flow, which is the white head, dew drips, NAMELY PLENTY, daily to Zeir Anpin, which is a place called heaven. With it, THAT DEW, the dead shall be resurrected in the future to come, as it is written, "therefore Elohim give you of the dew of heaven" (Beresheet 27:28), NAMELY THE DEW OF ZEIR ANPIN THAT IS CALLED HEAVEN, and His head is filled. From Zeir Anpin it flows to the field of apple trees, WHICH IS MALCHUT, and the whole field of apple trees radiates with this dew.
Ha'azinu: Verse 36
This Atika Kadisha, WHICH IS ARICH ANPIN, is hidden and obscured, and concealed supernal Chochmah OF ARICH ANPIN is in that skull, WHICH IS KETER OF ARICH ANPIN. Surely only the head alone was exposed in that Atika, because it is the beginning (or: 'head') of every beginning. Supernal Chochmah, which is a head, is hidden within it, THE HEAD OF ARICH ANPIN, and is called the supernal brain, the covered brain, the subdued and quiet brain. None can comprehend it save it itself.

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.