Kabbalah - Rabbi Aryeh Rotenberg

261103.Lech Lecha p76 v211
The Zohar tells of Abraham's recognition of the all-encompassing reality of the Creator. The Patriarch's step-by-step spiritual process is depicted, beginning with his perception of the rising sun. Abraham's soul was profoundly stirred by the underlying cosmic order of our world. This stirring awakened a deep desire to know the ultimate truth, to grasp the supreme Force underlying the physical and metaphysical laws of nature. When Abraham's desire to know the Creator is ignited, only then does the Creator reveal Himself.The act of seeking, in and of itself, is not enough to gain an awareness of the supreme Creator. We must begin to recognize and acknowledge His oneness and direct our efforts along the correct spiritual path. Moreover, our spiritual effort should not be rooted in blind faith; rather, it should take the form of a logical progression of questions and answers, efforts and results, which culminate in a delicate balance of certainty and faith. Through this portion, the power of certainty and the desire to seek the ultimate truth are awakened within our soul.Lech Lecha: Verse 211
Rabbi Yosi opened the discussion of the verse, "And it came to pass in the days of Amrafel, king of Shin'ar..." (Beresheet 14:1), with the text, "Who raised up one from the east, whom righteousness met wherever he set his foot..." (Yeshayah 41:2). Although this passage has already been explained, it has another explanation in accordance with the secret of Wisdom. We have learned that the Holy One, blessed be He, created seven firmaments on high, WHICH ARE THE LOWER SEVEN SFIROT OF ATZILUT - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. The purpose of them all is to acknowledge the glory of the Holy One, blessed be He, and they exist to proclaim the secret of the Supernal Faith.
Lech Lecha: Verse 212
Come and behold, there is a sublime firmament, high above these seven FIRMAMENTS, WHICH IS THE SECRET OF BINAH OF ATZILUT. This firmament guides and illumines all of them. And it is unknowable; THIS REFERS TO ITS UPPER THREE SFIROT, WHICH ARE THE SECRET OF ABA AND IMA. It is stated as a question, because it is unknown; THIS REFERS TO ITS LOWER SEVEN SFIROT, WHICH ARE THE SECRET OF YISRAEL-SABA AND TEVUNAH. Because it is concealed and so deep, everyone wonders about it. This is why it is called Mi (lit. 'who'), REFERRING TO ITS LOWER SEVEN SFIROT, as has been explained. As it is written, "From the womb of whom (Heb. mi) came forth the ice" (Iyov 38:29), which was explained. And this is the supernal firmament that stands high above the other seven.
Lech Lecha: Verse 213
And there is also a firmament down below, NAMELY MALCHUT, which is the lowest of them all, and it does not shine. Since it is the lowest and has no light, the supernal firmament above them, WHICH IS BINAH THAT IS CALLED MI, joins with it. THIS MEANS THAT THE SUPERNAL FIRMAMENT, WHICH IS THE SECRET OF MI (MEM-YUD), DOES NOT ILLUMINATE THE CHOCHMAH TO ANY OF THE LOWER SEVEN FIRMAMENTS, BUT ONLY TO THE LOWEST OF THEM ALL, WHICH IS MALCHUT. And these two letters, MEM-YUD, WHICH BELONG TO THE SUPERNAL FIRMAMENT, WHICH IS CALLED MI, are included in itself to form a sea (Heb. yam, Yud-Mem), of the supernal firmament, which is called Mi, A COMBINATION OF THE LETTERS MEM AND YUD.
Lech Lecha: Verse 214
Because all of the other firmaments, WHICH ARE ABOVE THE LOWEST FIRMAMENT AND ARE CALLED CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD act as streams and flow to the lowest firmament, it then becomes a supernal sea that produces fruits and fishes in all varieties. THESE ARE THE MOCHIN THAT IT GIVES DOWN TO BRIYAH, YETZIRAH AND ASIYAH. David described it with the words, "This great and wide sea wherein there are innumerable creeping things, both small and great beasts" (Tehilim 104:25).

261102.Chayei Sarah v003
Chayei Sarah: Verse 3
וַיִּשְׂאוּ אֶת יוֹנָה וַיְטִלֻהוּ אֶל הַיָּם. אוֹלִיפְנָא, כַּד הֲוָה נָטְלֵי לֵיהּ וְטָבְעֵי יַרְכוֹי בְּיַמָּא, הֲוָה יַמָּא שָׁכֵיךְ, זָקְפִין לֵיהּ, אִתְרְעֵישׁ יַמָּא, כָּל מַה דְּטָבְעֵי לֵיהּ, הָכֵי אִשְׁתְּכֵיךְ יַמָּא, עַד דְּאִיהוּ אֲמַר, שָׂאוּנִי וַהֲטִילֻנִי אֶל הַיָּם, מִיָּד וַיִּשְׂאוּ אֶת יוֹנָה וַיְּטִלֻהוּ אֶל הַיָּם.
"So they took up Jonah, and cast him into the sea." We learned that when they cast him into the sea and immersed him to his knees, the sea calmed. When they lifted him, the sea raged. The deeper they immersed him, the calmer the sea became, until he said, "Take me up, and cast me into the sea" (Yonah 1:12). Immediately, "they took up Jonah, and cast him into the sea."
Chayei Sarah: Verse 4
כֵּיוָן דְּאִתְרַמֵּי בַּיָּם פָּרְחָה מִנֵּיהּ נִשְׁמָתֵיהּ וְסָלְקָא עַד כָּרְסְיָיא דְמַלְכָּא, וְאִתְדָּנַת קַמֵּיהּ, וְאַהֲדָרַת לֵיהּ נִשְׁמָתֵיהּ, וְעָאל בְּפוּמָא דְהַהוּא נוּנָא, וּמִית נוּנָא לְבָתַר אִתְקַיַּים הַהוּא נוּנָא, וְאוֹקְמוּהָ.
When he was thrown into the sea, his soul soared and ascended to the King's throne to be judged. When his soul was returned to him, he entered the mouth of that fish, which died and later came back to life.
Chayei Sarah: Verse 5
תָּא חֲזֵי, בְּשַׁעְתָּא דְּבַר נָשׁ סָלֵיק בְּעַרְסֵיהּ, כָּל לֵילְיָא וְלֵילְיָא נִשְׁמָתֵיהּ נָפְקַת מִנֵּיהּ, וְאִתְדָּנַת קַמֵּי בֵּי דִינָא דְמַלְכָּא, אִי זַכָּאָה לְאִתְקָיְימָא, אִתְהַדָּרַת לְהַאי עַלְמָא.
Come and behold, When a man goes to sleep each night, his soul leaves him to be judged before the King's court. If it merits life, his soul is returned to this world.
Chayei Sarah: Verse 6
וְדִינָא הוּא בִּתְרֵין גְּוָונִין, דְּהָא לָא דָיְינִין לֵיהּ לְבַר נָשׁ, עַל בִּישִׁין דְּאִיהוּ עָתִיד וְזַמִּין לְמֶעְבַּד, דִּכְתִיב כִּי שָׁמַע אֱלֹֹהִים וגו' בַּאֲשֶׁר הוּא שָׁם. וְלָא תֵימָא, דְּדָנִין לֵיהּ עַל טָבִין דְּעָבֵיד לְחוּד, אֶלָּא לְאוֹטָבָא לֵיהּ עַל אִינוּן טָבִין דְּהַשְׁתָּא, כְּמָה דְאִתְּמָר, וְדָנִין לֵיהּ עַל זָכְיָין דְּאִיהוּ זַמִּין לְמֶעְבַּד, וּבְגִינַיְיהוּ אִשְׁתְּזֵיב, אע"ג דְּאִיהוּ הַשְׁתָּא חַיָּיבָא. בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא עָבֵיד טִיבוּ, עִם כָּל בִּרְיָין, וְכָל אָרְחוֹי דְאִיהוּ עָבֵיד, לְאוֹטָבָא לְכֹלָּא, וְלָא דָאִין לְב"נ, עַל בִּישִׁין דְּאִיהוּ זַמִּין לְמֶעְבַּד, וּבְגִין כָּךְ אִתְדָּן בַּר נָשׁ, קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא.
The judgement is twofold, for man is not judged for the evil he is destined to commit. "For Elohim has heard the voice of the lad where he is" (Beresheet 21:17) is NOT written IN THE FUTURE TENSE. You should not say that man is judged only for the good he has already done, rather he is rewarded for his present good as was said above, and he is also judged for the good he will do in the future. He is saved for their sake, as they said, even though he is now wicked. The Holy One, blessed be He, does good with all people and does everything to benefit all, therefore He does not sentence man for the evil he is about to do. Hence, man is judged before the Holy One, blessed be He, WHO KNOWS THE FUTURE.

261101.Chayei Sarah v001
Here Rabbi Yosi explains the hidden meaning of the Biblical story of Jonah and the whale, and the nature of the symbols used in the story. We learn that the soul is judged each night while we sleep, and that this judgment is twofold. People are not judged according to the evil that they are destined to commit, but rather for the good that they have done and will go on to do. The question of whether The Creator takes pleasure in punishing the wicked is then raised. In answer, it is pointed out that all human beings have a predetermined amount of evil they are allowed to commit. Once this limit passed, there is pleasure at their demise.The universal law of cause and effect is deeply embedded into our reality. For every negative action there is an equal negative reaction. The concept of time, however, creates a separation between cause and effect in our physical world. When man commits a negative deed, time delays the inevitable consequences. Repercussions from wrongful actions appear at a later date, creating the illusion that these repercussions are random events. Our negative inclination then tempts us to point the finger of blame at God because the original cause - our negative action - is forgotten and hidden somewhere in the past. A reading of this section makes us more keenly aware of our actions and the judgments they invariably bring, arousing a stronger intention to ardently walk the path of righteousness.Chayei Sarah: Verse 1
"And Sarah's life was a hundred year and twenty year and seven years" (Beresheet 23:1). Rabbi Yosi opened the discussion with the verse, "So they took up Jonah, and cast him into the sea, and the sea ceased from its raging" (Yonah 1:15). We have to examine this text carefully. Why did the sea rage upon Jonah and not the earth, NAMELY THE NUKVA CALLED EARTH? He was leaving the land, so that the Shechinah would not hover above him. IN OTHER WORDS, HE WAS RUNNING AWAY FROM THE LAND OF YISRAEL - FROM THE SECRET OF THE NUKVA. If so, why did the sea seize him when he went away, AND NOT THE LAND FROM WHICH HE RAN?
Chayei Sarah: Verse 2
RABBI YOSI ANSWERS THAT the verse was accurate, for the sea resembles the firmament, and the firmament resembles the Throne of Glory. For that reason, the sea grabbed him and received him in its midst. He was fleeing from the sea, NAMELY FROM THE PROPHECY THAT IS DRAWN FROM THE MOCHIN OF THE NUKVA, WHICH IS AN ASPECT OF THE SEA. THUS, THE SEA RAGED UPON HIM, NOT THE LAND. HE WAS CAST INTO THE SEA TO RETURN HIM TO THE PROPHECY FROM WHICH HE WAS FLEEING.
Chayei Sarah: Verse 3
"So they took up Jonah, and cast him into the sea." We learned that when they cast him into the sea and immersed him to his knees, the sea calmed. When they lifted him, the sea raged. The deeper they immersed him, the calmer the sea became, until he said, "Take me up, and cast me into the sea" (Yonah 1:12). Immediately, "they took up Jonah, and cast him into the sea."
Chayei Sarah: Verse 4
When he was thrown into the sea, his soul soared and ascended to the King's throne to be judged. When his soul was returned to him, he entered the mouth of that fish, which died and later came back to life.
Chayei Sarah: Verse 5
Come and behold, When a man goes to sleep each night, his soul leaves him to be judged before the King's court. If it merits life, his soul is returned to this world.

261029.Vayera p150 v497
Vayera: Verse 497
Rabbi Elazar said to him, What is Abraham praised for, as he already saw that Jacob was destined to issue from him? Since he was on his way to sacrifice Isaac, this cannot be such a great praise for him. THIS IS PARTICULARLY TRUE BECAUSE THIS MUST HAVE BROUGHT SOME DOUBT INTO HIS MIND ABOUT THE HOLY ONE, BLESSED BE HE. IF HE IS ABOUT TO OFFER HIM AS A SACRIFICE, HOW THEN WILL JACOB BE BORN?
Vayera: Verse 498
He said to him, It is certain that he saw Jacob, because even before THE SACRIFICE, Abraham had knowledge of wisdom. THIS MEANS THAT HE HAD ALREADY ATTAINED THE SUPERNAL MOCHIN THAT FLOW OVER THE THREE COLUMNS, THE THIRD COLUMN OF WHICH IS JACOB. So now he looked into the "third day," which is the third grade, TIFERET, to draw perfection from it - THAT IS, TO COMPLETE HIS MOCHIN, BECAUSE PERFECTION CANNOT BE REACHED EXCEPT THROUGH THE CENTRAL COLUMN. Then THE SCRIPTURES SAY THAT he saw Jacob, as it is written, "and he saw the place," MEANING HE SAW THE CENTRAL COLUMN, WHICH IS CALLED JACOB. But this still remained "afar off" from him, AS HE COULD NOT ACHIEVE IT NOW. He was on his way to bind Isaac and did not wish to have any doubts about the Holy One, blessed be He, WHO TOLD HIM TO OFFER ISAAC AS A SACRIFICE. AND THEREFORE, HE DID NOT ACHIEVE THE CENTRAL COLUMN COMPLETELY, AS IS FURTHER EXPLAINED.
Vayera: Verse 499
The words "afar off" MEAN THAT he only saw him through a clouded mirror, which is why he did not see him clearly. If the illuminating mirror had been over the opaque mirror, then Abraham would have grasped him properly, BUT THIS WAS NOT THE CASE. THUS, ABRAHAM SAW HIM only from "afar off."
Vayera: Verse 500
AND HE ASKS, Why did the clear shining mirror disappear? AND HE REPLIES, Because this is the grade of Jacob, and as Jacob was not yet born, his aspect was not yet present over this grade. Furthermore, it disappeared so that Abraham could go AND BIND HIS SON and receive his reward. SO ACCORDINGLY, "he saw the place afar off" MEANS THAT HE SAW Jacob, as is explained, "afar off," MEANING THAT he did not reach him.
Vayera: Verse 501
The verse, "And they came to the place which the Elohim had told him of" (Beresheet 22:9) implies that even though he had the ability to "see" Jacob, Abraham said that the Holy One, blessed be He, WHO TOLD HIM TO BIND ISAAC, certainly knows another way to achieve this end. So immediately, "Abraham built an altar there," WHICH MEANS THAT EVEN THOUGH HE SAW THAT ISAAC WOULD BEAR JACOB, HE HAD NO DOUBTS ABOUT THE COMMANDS OF THE HOLY ONE, BLESSED BE HE. AND BECAUSE OF HIS TRUST IN THE HOLY ONE, BLESSED BE HE, HE BUILT AN ALTAR.
Vayera: Verse 502
But before this, it is written, "And Isaac spoke to Abraham his father, and said, 'My father...'" (Ibid. 7) which has already been explained. But why did he not reply to him at all? AND HE REPLIES, Because Abraham ceased to have the mercy of a father towards his son. INSTEAD, THE ATTRIBUTE OF JUDGMENT CAME UPON HIM. THIS IS THE REASON WHY HE DID NOT ANSWER HIM THE FIRST TIME. Thus, it is written, "Here I am, my son." "Here I am," AS IF TO SAY - the Mercy has gone and changed into Judgment.
Vayera: Verse 503
Note that it is written, "And Abraham said," rather than "And his father said." This is because he was no longer like a father, but had become an adversary. Of the verse, "Elohim will provide himself a lamb," HE SAID, It should have been written, 'will provide us' and not "Himself." AND HE REPLIES THAT he said to him, Elohim will provide for His own needs at the appropriate time. Now, my son, and not the lamb, IS THE OFFERING. Immediately, it is written, "They went both of them together," WHICH MEANS THAT ISAAC FOLLOWED THE WILL OF HIS FATHER.

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.