Kabbalah - Rabbi Aryeh Rotenberg

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.

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.

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?'

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.