Kabbalah - Rabbi Aryeh Rotenberg

260621.Chukat v029
Chukat: Verse 29
AFTER ZEIR ANPIN AND MALCHUT DRINK, "they give to drink to every wild beast" that which is written: "and from thence it was parted, and branched into four streams (lit. 'heads')" (Beresheet 2:10). These four heads are "every wild (lit. 'field,' Heb. sadai) beast," WHICH ARE FOUR CREATURES, LION, OX, EAGLE AND MAN, WHICH ARE THE CHARIOT OF MALCHUT. They are the inclusion of all the camps and legions THAT ARE IN BRIYAH, YETZIRAH AND ASIYAH to which Shadai, THAT IS METATRON THAT IS CALLED 'SHADAI,' is attached, WHO IS ABOVE ALL OF THEM. Do not pronounce it Sadai WITH SIN, but rather Shadai, WITH SHIN, which is METATRON that receives and perfects IN HIMSELF the Name from Yesod, the Foundation of the world. This is SINCE THE NAME SHADAI IS IN YESOD OF ZEIR ANPIN, AND METATRON, BEING A CHARIOT TO YESOD OF ZEIR ANPIN, RECEIVES THIS NAME.
Chukat: Verse 30
"The wild asses quench their thirst" (Tehilim 104:11). These are the ones about whom it is written: "and the wheels were lifted up along with them: for the spirit of the living creature was in the wheels" (Yechezkel 1:20). What is "the living creature?'' These are the wild beasts, which are four, and each one of them is in one direction OF THE FOUR DIRECTIONS of the world, and is called a 'living creature.' There are FOUR wheels to each one OF THE FOUR CREATURES, and none OF THE WHEELS move except from the spirit of the living creature that goes over it, MEANING EACH ONE OF THE WHEELS FROM THE CORRESPONDING SPIRIT IN THE CREATURES. When these LIVING CREATURES AND WHEELS are imbued with that higher drinking liquid, all the rest of the legions are fed and saturated and are rooted in their sources, and they unite with each other at certain levels. This is what is written: "beside them dwell the birds of the sky...He waters the hills from His upper chambers..." (Tehilim 104:12-13). These are the rest of the higher levels.
Chukat: Verse 31
After all this, WHEN ALL THE HIGHER AND LOWER GRADES WERE FILLED WITH ABUNDANCE FROM ABA AND IMA, IT SAYS: "the earth is satiated with the fruits of Your works" (Ibid.); that is, the sanctified land up high, MEANING MALCHUT. When it is blessed, all the worlds are gladdened and are blessed, and that happens when the blessings prevail from the watering of the stream, WHICH IS THE SPRING MENTIONED ABOVE, THAT IS ABA AND IMA, the deepest of all.
Chukat: Verse 32
At the time when the blessings are not available to descend upon the world, WHICH ARE CHASSADIM, AND MALCHUT RECEIVES CHOCHMAH FROM THE LEFT WITHOUT THE CHASSADIM, the world, THAT IS MALCHUT, sits in Judgment. From the left side stirs a spirit that extends over the world, and many regiments of harmful angels dwell in the world and rest over the people, SINCE WHEN CHOCHMAH IS WITHOUT CHASSADIM, ALL THE HARSH JUDGMENTS EMANATE FROM HER. And that spirit defiles them, similar to a person who dies and has a Spirit of Defilement dwell upon him. This is true for whoever comes near that SPIRIT FROM THE LEFT.
Chukat: Verse 33
That is what is meant when it says: "You hide Your face, they are troubled" (Ibid. 29). What does this verse mean? It is only, "You hide Your face, they are troubled." That is because THOSE LEVELS were not watered so that blessings would prevail in the world, SINCE "YOUR FACE" MEANS CHASSADIM AND BLESSINGS. THEN, "You take away their breath (also: 'spirit'), they die" (Ibid.), because another spirit stirs from the left direction, WITHOUT THE RIGHT. The Spirit of Defilement dwells upon people, upon those who died, those who were with them, and on the rest of humanity, MEANING THAT THE SPIRIT OF DEFILEMENT EXPANDS OVER THE WHOLE WORLD. What is its remedy? This is what is written: "and return to their dust" (Ibid.). That means the dust of the burning of this offering in order to have purification, and that is the secret meaning of, "all are of the dust" (Kohelet 3:20), even the sun's circle.

260618.Chukat v025
Chukat: Verse 25
Therefore, it is called "water of sprinkling (Heb. nidah)." THAT MEANS water for purification when the world dwells in Judgment and the defiled aspect expands in the world, AS BY THE UNCLEANNESS OF A MENSTRUATING WOMAN (HEB. NIDAH). Here are gathered together a variety of unclean things and a variety of methods of purification. Consequently, defilement and purification are the most important rules of the Torah, and the friends have already explained this. Rabbi Shimon said: Elazar, you have accomplished so much that your friends will not be speaking of anything following you, SINCE FROM THE GREAT WISDOM AND WHOLESOMENESS OF YOUR SPEECH THEY WILL BE SHY TO GIVE THEIRS.
Chukat: Verse 26
Ra'aya Meheimna (the Faithful Shepherd). "A red heifer without defect, in which there is no blemish..." It is forbidden to plow during the Shabbat with an ox and plow, as it says, "the plowers plowed upon my back" (Tehilim 129:3), and the lower Shechinah, WHICH IS MALCHUT, is a red cow from the aspect of Gvurah. She is without defect from the aspect of Chesed, which is a level of Abraham, of whom it says, "walk before Me, and be perfect (Heb. tamim)" (Beresheet 17:1). "...In which there is no blemish..." She is from the aspect of the Central Column, WHICH IS ZEIR ANPIN THAT UNITES HER LEFT AND RIGHT. The verse continues, "and upon which never came a yoke," which is from the aspect of the higher Shechinah, which is liberty, MEANING BINAH at the location where she dominates, WHICH IS MALCHUT THAT IS COMPRISED OF EVERYTHING MENTIONED ABOVE. "And the stranger that comes near SHALL BE PUT TO DEATH." There is no authority for the Other Side to rule, not for Satan, not for the Destroyer, and not for the Angel of Death, all of which are from the side of Gehenom. End of Ra'aya Meheimna (the Faithful Shepherd).
Chukat: Verse 27
Rabbi Shimon opened the discussion with the verse: "He sends the springs into the valleys...they give drink to every wild beast..." (Tehilim 104:10-11). These verses were uttered by King David in the Holy Spirit, and they require studying. Come and behold: there was a time when the higher wisdom imprinted its engravings, MEANING AT THE MOMENT WHEN THE HIGHER CHOCHMAH AND BINAH UNITED TOGETHER, even though THE HIGHER CHOCHMAH is the most hidden of all the hidden, SINCE IN HIGHER CHOCHMAH AND BINAH, WHICH ARE ABA AND IMA ABOVE, THE YUD DOES NOT EMERGE FROM THE AIR. It is an opening from which flows a river full of higher gates, THAT IS BINAH.

260616.Chukat v021
Chukat: Verse 21
"And you shall give her to Elazar" (Bemidbar 19:3). THAT IS BECAUSE the prescribed performing of the ritual is through the adjutant to the High Priest AND NOT BY THE HIGH PRIEST HIMSELF, and they established it that way. What is the reason? It is for ELAZAR and not for Aaron. HE RESPONDS: It is only because Aaron is the best man of the Queen. THEREFORE, HE WOULD BE IMPROPER FOR THE RITUAL OF THIS COW, WHICH IS HARSH JUDGMENT, and furthermore, he would be improper because Aaron does not approach this from the pure side but rather from the Holy Side. Since the primary function of the red cow is for purification, it is therefore not given to him.
Chukat: Verse 22
Every item that pertains to this cow, WHICH IS MALCHUT, is in seven, seven washings. And we were already taught that. What is the reason? It is because MALCHUT is the seven years of the Sabbatical year THAT CONTAINS SEVEN SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, and is called 'Bathsheba' (lit. 'Daughter of Seven'). Therefore, all her rituals are in seven. Come and behold: all that is made from this cow is for the purpose of purification and not for sanctification. Although it was given to an aid OF THE PRIEST, THAT IS, ELAZAR, he does not perform the slaughtering or the burning so that no Harsh Judgment will be at his aspect. Even more so for Aaron, who is in a more perfected level THAN ELAZAR. He need not present himself or be available there.
Chukat: Verse 23
As soon as this cow turns into ashes, there is a requirement to throw into it "cedar wood, and hyssop, and scarlet" (Bemidbar 19:6) as we have already learned. "And a man that is clean shall gather up" (Ibid. 9) and not a holy man. "...and lay them outside the camp in a clean place..." (Ibid.) since nothing is called 'clean' except from the aspect that he was first unclean.
Chukat: Verse 24
The secret of all this is written: "for the water of sprinkling, it is a purification offering" (Ibid.). That is because all the lower Judgments and all that come from the aspect of Defilement RECEIVE THEIR STRENGTH FROM MALCHUT AT THE TIME when she sucks from the Other Side and dwells in Judgment, as it says: "filled with blood, it is made fat with fatness" (Yeshayah 34:6). At that moment, all THE SENTENCES FROM THE ASPECT OF DEFILEMENT are stirred up to rise and dwell in the world. As soon as they perform that ritual OF BURNING THE COW down below and the sentence is carried out in this place, in this cow, they throw on her the cedar wood. Then their energy is weakened, OF THE UNCLEAN ASPECT, and wherever they prevail, they break down and become weak and escape from there, since they see their might BROKEN AND SUPRESSED, AS IT WAS PERFORMED IN THE RITUAL OF BURNING THE COW. Then, they do not prevail on man and he becomes cleansed.
Chukat: Verse 25
Therefore, it is called "water of sprinkling (Heb. nidah)." THAT MEANS water for purification when the world dwells in Judgment and the defiled aspect expands in the world, AS BY THE UNCLEANNESS OF A MENSTRUATING WOMAN (HEB. NIDAH). Here are gathered together a variety of unclean things and a variety of methods of purification. Consequently, defilement and purification are the most important rules of the Torah, and the friends have already explained this. Rabbi Shimon said: Elazar, you have accomplished so much that your friends will not be speaking of anything following you, SINCE FROM THE GREAT WISDOM AND WHOLESOMENESS OF YOUR SPEECH THEY WILL BE SHY TO GIVE THEIRS.

260615.Chukat v018
Chukat: Verse 18
"Speak to the children of Yisrael, that they bring you a red heifer..." (Bemidbar 19:2). This cow is for the purpose of cleansing to purify the unclean, WHICH IS MALCHUT that receives from the left. Who is on that left? It is the ox THAT IS GVURAH IN ZEIR ANPIN, as it says, "the face of the ox from the left side" (Yechezkel 1:10). Red means red as a rose, as it is written: "like the rose among thorns" (Shir Hashirim 2:2). RED MEANS a sentence of law, SINCE THE LAWS OF THE LEFT COLUMN ARE CONSIDERED RED.
Chukat: Verse 19
"...Without defect (Heb. temimah)..." (Bemidbar 19:2). HE ASKS: IT IS WRITTEN, "WITHOUT DEFECT." What is the meaning? HE RESPONDS: It is as we were taught about a bull that has not gored (Heb. tam) and the bull that has gored thrice. The bull that has not gored MEANS lax, soft Judgment. The bull that has gored thrice is harsh Judgment. Here too, temimah MEANS a lax sentence that is lower Gvurah, MEANING MALCHUT, since one that is as such is without defect. Gvurah up high, THAT IS THE GVURAH IN ZEIR ANPIN, is the severe and mighty hand.
Chukat: Verse 20
"...In which there is no blemish..." (Ibid.) is as it is written, "you are all fair, my love; there is no blemish in you" (Shir Hashirim 4:7). SHE SHINES WITH THE ILLUMINATION OF CHOCHMAH, AND SHE IS CONSIDERED BEAUTIFUL SINCE ALL BLEMISHES ARE HEALED THROUGH THE ILLUMINATION OF CHOCHMAH. "...And upon which never came a yoke (Heb. ol, Ayin-Lamed)..." (Bemidbar 19:2). The word "ol" is spelled WITHOUT A VAV, which is as it is written: "and the man who was raised up on high (Heb. al, Ayin-Lamed)" (II Shmuel 23:1). What is the reason? It is because she is "the peaceable and faithful in Yisrael" (II Shmuel 20:19), and he is not above her but rather with her. "...And upon which never came a yoke..." is as it is written: "the virgin of Yisrael" (Amos 5:2), and, "a virgin, neither had any man known her" (Beresheet 24:16).
Chukat: Verse 21
"And you shall give her to Elazar" (Bemidbar 19:3). THAT IS BECAUSE the prescribed performing of the ritual is through the adjutant to the High Priest AND NOT BY THE HIGH PRIEST HIMSELF, and they established it that way. What is the reason? It is for ELAZAR and not for Aaron. HE RESPONDS: It is only because Aaron is the best man of the Queen. THEREFORE, HE WOULD BE IMPROPER FOR THE RITUAL OF THIS COW, WHICH IS HARSH JUDGMENT, and furthermore, he would be improper because Aaron does not approach this from the pure side but rather from the Holy Side. Since the primary function of the red cow is for purification, it is therefore not given to him.
Chukat: Verse 22
Every item that pertains to this cow, WHICH IS MALCHUT, is in seven, seven washings. And we were already taught that. What is the reason? It is because MALCHUT is the seven years of the Sabbatical year THAT CONTAINS SEVEN SFIROT - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, and is called 'Bathsheba' (lit. 'Daughter of Seven'). Therefore, all her rituals are in seven. Come and behold: all that is made from this cow is for the purpose of purification and not for sanctification. Although it was given to an aid OF THE PRIEST, THAT IS, ELAZAR, he does not perform the slaughtering or the burning so that no Harsh Judgment will be at his aspect. Even more so for Aaron, who is in a more perfected level THAN ELAZAR. He need not present himself or be available there.
Chukat: Verse 23
As soon as this cow turns into ashes, there is a requirement to throw into it "cedar wood, and hyssop, and scarlet" (Bemidbar 19:6) as we have already learned. "And a man that is clean shall gather up" (Ibid. 9) and not a holy man. "...and lay them outside the camp in a clean place..." (Ibid.) since nothing is called 'clean' except from the aspect that he was first unclean.

260614.Chukat v001
Chukat: Verse 1
"And Hashem spoke to Moses and Aaron, saying, 'This is the ordinance of the Torah which Hashem has commanded'" (Bemidbar 19:1-2). Rabbi Yosi opened the discussion saying: "and this is the Torah which Moses set before the children of Yisrael" (Devarim 4:44). Come and behold: the words of the Torah are holy, lofty, and sweet, as it is written: "more to be desired are they than gold, and much fine gold: sweeter also than honey..." (Tehilim 19:11). It is as if whoever studies the Torah stands every day at Mount Sinai and receives the Torah. This is what it says: "this day you are become a people" (Devarim 27:9). And the friends have already set the explanation.
Chukat: Verse 2
It is written here: "this is the ordinance of the Torah," and it is also, "and this is the Torah," BUT IT IS NOT WRITTEN, 'THE ORDINANCE.' What is the difference between this and that? HE RESPONDS: It is a lofty secret and that is what we learned. The words, "and this is the Torah," are to show that all is in one unison and to unite the Congregation of Yisrael, THAT IS MALCHUT, with the Holy One, blessed be He, THAT IS ZEIR ANPIN, so that all will be one. Therefore, "and this is the Torah." Why is there the addition of "and" (Heb. Vav), TO "this?'' It is only to show that as we are taught, all is one without division. The words, "and this," indicate the general and the particular, NAMELY male and female combined together, SINCE VAV IS MALE, THAT IS ZEIR ANPIN, WHICH IS GENERAL - AND "THIS" IS FEMALE, MEANING MALCHUT, WHICH IS PARTICULAR. Therefore, it is assuredly WRITTEN: "and this is the Torah," TO INDICATE ZEIR ANPIN AND THE NUKVA IN ONE UNISON. However, "this," without the additional Vav is specifically the ordinance of the Torah, WHICH IS MALCHUT THAT IS CONSIDERED THE ORDINANCE. AND it EMANATES FROM ZEIR ANPIN, WHICH IS CONSIDERED THE TORAH, but is not the Torah ITSELF, WHICH IS ZEIR ANPIN. It is ONLY the law of the Torah, the decree of Torah, WHICH IS MALCHUT.
Chukat: Verse 3
Come and behold: IT IS WRITTEN, "this is that which belongs to the Levites" (Bemidbar 8:24). It is not WRITTEN, 'and this,' WITH A VAV, since they emerge from the side of Judgment, WHICH IS FROM THE LEFT SIDE AND FROM THE SIDE OF MALCHUT THAT IS ERECTED FROM THE LEFT, and not from the angle of Compassion, WHICH IS ZEIR ANPIN. THEREFORE, "THIS" IT IS WRITTEN WITHOUT A VAV, MEANING MALCHUT WITHOUT ZEIR ANPIN. Rabbi Yehuda said: Yet it is written, "and this do to them, that they may live" (Bemidbar 4:19). Here, "THIS" IS WITH A VAV, and it is said about the Levites, and yet you say THAT THE LEVITES ARE THE ASPECT OF "this," and not of, "and this." He said to him: It is most certainly so, THAT THEY ARE IN THE ASPECT OF, "AND THIS." The scripture proves that whoever holds on to deadly poison spices but does not blend into it life-giving spices will certainly die. Therefore, IT IS WRITTEN: "And this do to them, that they may live," MEANING THAT "THIS," WHICH IS THE SECRET OF MALCHUT, CONSIDERED THE TREE OF DEATH, SHOULD JOIN WITH VAV, WHICH IS ZEIR ANPIN, THE TREE OF LIFE. "...And not die..." (Ibid.) This is because the spice of life is mixed with it. THEREFORE, "and this do to them, that they may live, and not die," since they require, "and this," and not 'this.' THEREFORE, the verse: "and this is the Torah," INDICATES that it really is actually in one union, a union of total perfection, male and female in one inclusion; THAT IS THE SECRET OF Vav-Hei. However, "this," ALONE WITHOUT THE VAV, is a Hei alone WITHOUT A VAV, THAT IS, MALCHUT WITHOUT ZEIR ANPIN. About this, it IS WRITTEN: "this is the ordinance of the Torah."