Kabbalah - Rabbi Aryeh Rotenberg

260803.Vaetchanan v016
Vaetchanan: Verse 16
וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלֹהֵיכֶם וְגוֹ.' ר' יוֹסֵי אָמַר אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ וְגוֹ.' זַכָּאָה עַמָּא, דְּקוּדְשָׁא בְּרִיךְ הוּא בָּחַר בְּהוּ מִכָּל עַמִּין עכו"ם, וְסָלִיק לוֹן לְעַדְבֵיהּ, וּבָרִיךְ לוֹן בְּבִרְכָתָא דִּילֵיהּ בְּבִרְכָתָא דִּשְׁמֵיהּ, הֲדָא הוּא דִּכְתִּיב כִּי הֵם זֶרַע בֵּרַךְ יְיָ,' בֵּרַךְ יְיָ' מַמָּשׁ.
"But you that did cleave to Hashem your Elohim" (Devarim 4:4). Rabbi Yosi said, "Happy is that people, that is in such a case" (Tehilim 144:15). Happy is the people whom the Holy One, blessed be He, has chosen above all heathen peoples and raised to His lot, and blessed them with His blessing, with His name's blessing. This is the meaning of, "they are the seed which Hashem has blessed" (Yeshayah 61:9), Hashem has actually blessed, NAMELY, THE BLESSING OF HIS NAME.
Vaetchanan: Verse 17
תָּא חֲזִי, כָּל שְׁאַר עַמִּין דְּעָלְמָא, יָהַב לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְרַבְרְבֵי מְמָנָן, דְּשַׁלְטִין עָלַיְיהוּ. וְיִשְׂרָאֵל אָחִיד לוֹן קוּדְשָׁא בְּרִיךְ הוּא לְעַדְבֵיהּ, לְחוּלָקֵיהּ, לְאִתְאַחֲדָא בֵּיהּ מַמָּשׁ. וְיָהִיב לוֹן אוֹרַיְיתָא קַדִּישָׁא, בְּגִין לְאִתְאַחֲדָא בִּשְׁמֵיהּ, וְע"ד וְאַתֶּם הַדְּבֵקִים בַּיְיָ,' וְלָא בִּמְמָנָא אַחֲרָא כִּשְׁאַר עַמִּין, וְהָא אוֹקְמוּהָ בְּכַמָּה אֲתָר.
Come and see, the Holy One, blessed be He, gave all the rest of the nations in the world to the appointed ministers that rule over them. As for Yisrael, the Holy One, blessed be He, held to them for His lot and portion, to actually unite with them. And He gave them the holy Torah in order to unite with His name. Hence, "you that did cleave to Hashem," and not to any other minister as the other nations. This has been explained in different places.
Vaetchanan: Verse 18
וַיְדַבֵּר יְיָ' אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שׁוֹמְעִים וְגוֹ.' א"ר אֶלְעָזָר, הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, קוֹל דְּבָרִים, מַאי קוֹל דְּבָרִים. אֶלָּא קוֹל דְּאִקְרֵי דִּבּוּר, דְּכָל דִּבּוּרָא בֵּיהּ תַּלְיָא. וְע"ד כְּתִיב, וַיְדַבֵּר ה' אֲלֵיכֶם, דְּהָא דִּבּוּר בַּאֲתָר דָּא תַּלְיָא, לְהַאי אִקְרֵי קוֹל דְּבָרִים.
"And Hashem spoke to you out of the midst of the fire. You heard the voice of the words..." (Devarim 4:12). Rabbi Elazar said, We have to examine this verse. IT SAYS "the voice of the words." What does that mean? AND HE ANSWERS that IT MEANS voice is considered speech, since every speech comes from it. THE VOICE IS ZEIR ANPIN AND SPEECH IS MALCHUT, BUT SINCE WORDS COME FROM VOICE, MALCHUT IS CALLED "THE VOICE OF THE WORDS." Hence it is written, "And Hashem spoke to you OUT OF THE MIDST OF THE FIRE," since speech comes from that place, MALCHUT THAT IS CALLED FIRE. And it, MALCHUT, is called "the voice of the words."
Vaetchanan: Verse 19
אַתֶּם שׁוֹמְעִים, דִּשְׁמִיעָה לָא תַּלְיָא אֶלָּא בְּהַאי. בְּגִין דִּשְׁמִיעָה בְּדִבּוּר תַּלְיָא. וּבג"כ אַתֶּם שׁוֹמְעִים. וְהָא אוֹקְמוּהָ, וְרָצַע אֲדוֹנָיו אֶת אָזְנוֹ בַּמַּרְצֵעַ, בְּגִין דְּפָגִים אַתְרָא דְּאִקְרֵי שְׁמִיעָה, וְהוּא דִּבּוּר וְהוּא שְׁמִיעָה.
"You heard," since hearing depends on it, ON MALCHUT, since hearing comes from speech. Hence IT IS WRITTEN, "You heard." This has already been explained. "And his master shall bore his ear through with an awl" (Shemot 21:6), because he blemished that place called hearing, which means both words and hearing.

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260802.Vaetchanan v013
Vaetchanan: Verse 13
"You have begun to show Your servant" (Devarim 3:23). HE ASKS, What manner of a beginning is here, IN SAYING, "YOU HAVE BEGUN?" AND HE ANSWERS, Surely Moses was a beginning in the world, in being absolutely perfect. You may say that Jacob was perfect PRIOR TO MOSES. For the tree, ZEIR ANPIN, was perfected through him below as it was above, BECAUSE HE HAD TWELVE SONS THAT CORRESPOND TO THE TWELVE BORDERS OF ZEIR ANPIN AND SEVENTY SOULS THAT CORRESPOND TO THE SEVENTY BRANCHES IN THE SUPERNAL TREE, ZEIR ANPIN. It is surely so. But Moses attained what no one else did, by being more completely bedecked with many thousands and tens of thousands of people of Yisrael, with the Torah, with the Tabernacle, with the priests and Levites, with the twelve tribes, WITH TWELVE princes appointed over them, with the seventy members of the Sanhedrin. He was completed in a whole body, THE SECRET OF TIFERET THAT INCLUDES RIGHT AND LEFT. For Aaron was to his right, Nachshon to his left and he was between them.
Vaetchanan: Verse 14
For that reason IT IS WRITTEN, "YOU HAVE BEGUN TO SHOW YOUR SERVANT Your greatness," NAMELY from the right, Aaron; "and Your mighty hand" (Ibid.), NAMELY from the left, which is Nachshon. We already learned that. It was Moses therefore who was a beginning in the world, AND NOT JACOB. You may ask who was the ending. AND HE ANSWERS, King Messiah is the ending, because then there will be perfection in the world, which was not the case for generations. At that time perfection will abide above and below, and all the worlds will be united as one. Then it is written, "on that day Hashem shall be one, and His name One" (Zecharyah 14:9).
Vaetchanan: Verse 15
"And Hashem said to me, Let it suffice you; speak no more..." (Devarim 3:26). Rabbi Chiya said, The Holy One, blessed be He, said to Moses: 'Moses, "Let it suffice you" to have joined the Shechinah. From now on, "speak no more." Rabbi Yitzchak said, "Let it suffice you," the light of the sun that was with you; "no more" because the time for the moon has come, WHICH IS JOSHUA, and the moon cannot shine until the sun is gathered. "But charge Joshua, and encourage him, and strengthen him" (Ibid. 28). You, who are the sun, should illuminate the moon. We have already learned this.
Vaetchanan: Verse 16
"But you that did cleave to Hashem your Elohim" (Devarim 4:4). Rabbi Yosi said, "Happy is that people, that is in such a case" (Tehilim 144:15). Happy is the people whom the Holy One, blessed be He, has chosen above all heathen peoples and raised to His lot, and blessed them with His blessing, with His name's blessing. This is the meaning of, "they are the seed which Hashem has blessed" (Yeshayah 61:9), Hashem has actually blessed, NAMELY, THE BLESSING OF HIS NAME.
Vaetchanan: Verse 17
Come and see, the Holy One, blessed be He, gave all the rest of the nations in the world to the appointed ministers that rule over them. As for Yisrael, the Holy One, blessed be He, held to them for His lot and portion, to actually unite with them. And He gave them the holy Torah in order to unite with His name. Hence, "you that did cleave to Hashem," and not to any other minister as the other nations. This has been explained in different places.
Vaetchanan: Verse 18
"And Hashem spoke to you out of the midst of the fire. You heard the voice of the words..." (Devarim 4:12). Rabbi Elazar said, We have to examine this verse. IT SAYS "the voice of the words." What does that mean? AND HE ANSWERS that IT MEANS voice is considered speech, since every speech comes from it. THE VOICE IS ZEIR ANPIN AND SPEECH IS MALCHUT, BUT SINCE WORDS COME FROM VOICE, MALCHUT IS CALLED "THE VOICE OF THE WORDS." Hence it is written, "And Hashem spoke to you OUT OF THE MIDST OF THE FIRE," since speech comes from that place, MALCHUT THAT IS CALLED FIRE. And it, MALCHUT, is called "the voice of the words."

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Vaetchanan: Verse 8
ת"ח, בְּשַׁעֲתָא דְּב"נ קָאֵים בְּפַלְגּוּת לֵילְיָא מֵעַרְסֵיהּ, לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא, כָּרוֹזָא קָארֵי עָלֵיהּ וְאָמַר, הִנֵּה בָּרֲכוּ אֶת יְיָ' כָּל עַבְדֵי יְיָ' הָעוֹמְדִים בְּבֵית יְיָ' בַּלֵּילוֹת. הַשְׁתָּא כַּד אִיהוּ קָאֵים בִּצְלוֹתָא קַמֵּי מָארֵיהּ, הַהוּא כָּרוֹזָא קָּארֵי עָלֵיהּ וְאָמַר, וְנָתַתִּי לְךָ מַהְלְכִים בֵּין הָעוֹמְדִים הָאֵלֶּה.
Come and see, when man rises at midnight from his bed to be occupied with the Torah, a crier announces over him, saying, "Behold, bless Hashem, all you servants of Hashem, who stand by night in the house of Hashem" (Tehilim 134:1). Now IN THE MORNING, when he stands in prayer before his Master, the crier proclaims about him saying, "I will give you access among these who stand by."
Vaetchanan: Verse 9
בָּתַר דִּמְסַיֵּים צְלוֹתָא בִּרְעוּ קַמֵּי מָארֵיהּ, הָא אוּקְמוּהָ, דְּבָעֵי לְמִימְסַר נַפְשֵׁיהּ בִּרְעוּתָא דְּלִבָּא, לְהַהוּא אֲתָר דְּאִצְטְרִיךְ. וְכַמָּה עֵיטִין אִית לֵיהּ לְבַר נָשׁ בְּכֺלָּא. וּבְשַׁעֲתָא דִּצְלוֹתָא קַיְּימָא, כָּל אִינּוּן מִלִּין דְּאַפִּיק בַּר נָשׁ מִפּוּמֵיהּ בְּהַהִיא צְלוֹתָא, כֻּלְּהוּ סַלְּקִין לְעֵילָּא, וּבָקְעִין אֲוִירִין וּרְקִיעִין, עַד דְּמָטוּ לְהַהוּא אֲתָר דְּמָטוּ וּמִתְעַטְּרוּ בְּרֵישָׁא דְּמַלְכָּא, וְעָבֵיד מִנַּיְיהוּ עֲטָרָה. וְהָא אוֹקְמוּהָ חַבְרַיָּיא, צְלוֹתָא דְּבָעֵי ב"נ לְקוּדְשָׁא בְּרִיךְ הוּא, לְכַוְּונָא דִּיהֵא צְלוֹתָא תַּחֲנוּנִים. מְנָלָן. מִמֺּשֶׁה, דִּכְתִּיב וָאֶתְחַנַּן אֶל יְיָ.' דָּא אִיהוּ צְלוֹתָא מֵעַלְיָא.
After finishing his prayer favorably before his Master, it was explained that it behooves him to deliver his soul with a willing heart to the required place, NAMELY MALCHUT. Man has many counsels about anything. When he is in prayer, all the words a man utters in his mouth in that prayer rise up and cleave airs and firmaments until they reach wherever they reach. They are adorned on the head of the King, who turns them into a diadem. The friends explained that when a man asks the Holy One, blessed be He in his prayer, he should meditate for it to be a prayer of supplication. Whence do we know that? From Moses, as it is written, "And I besought Hashem" (Devarim 3:23). Such is a goodly prayer.
Vaetchanan: Verse 10
ת"ח, מַאן דְּקָאֵים בִּצְלוֹתָא, בָּעֵי לְכַוְּונָא רַגְלוֹי, וְאוֹקְמוּהָ. וּבָעֵי לְחַפְּיָא רֵישֵׁיהּ, כְּמַאן דְּקָאֵים קַמֵּי מַלְכָּא. וּבָעֵי לְמִכְסְיָיה עֵינוֹי, בְּגִין דְּלָא יִסְתָּכַּל בִּשְׁכִינְתָּא. וּבְסִפְרָא דְּרַב הַמְנוּנָא סָבָא אָמַר, מַאן דְּפָקַח עֵינוֹי בְּשַׁעֲתָא דִּצְלוֹתָא, אוֹ דְּלָא מָאִיךְ עֵינוֹי בְּאַרְעָא, אַקְדִּים עָלֵיהּ מַלְאַךְ הַמָּוֶת, וְכַד תִּיפּוּק נַפְשֵׁיהּ, לָא יִסְתָּכַּל בִּנְהִירוּ דִּשְׁכִינְתָּא, וְלָא יָמוּת בִּנְשִׁיקָה. מַאן דִּמְזַלְזֵל בִּשְׁכִינְתָּא מִתְּזַלְזֵּל הוּא בְּהַהוּא שַׁעֲתָא דְּאִצְטְרִיךְ בֵּיהּ, הה"ד, כִּי מְכַבְּדַי אֲכַבֵּד וּבוֹזַי יֵקָלּוּ.
Come and see, whoever stands in prayer should straighten his legs, which has already been explained. He should cover his head as one standing before the king and cover his eyes so as not to behold the Shechinah. In his book Rav Hamnuna Saba said, Whoever opens his eyes during prayer or does not lower his eyes to the ground, the Angel of Death comes to him earlier. When his soul goes out, WHEN HE DEPARTS FROM THE WORLD, he will not see the light of the Shechinah nor die by a kiss. Whoever treats the Shechinah lightly is treated lightly when he needs Her. This is the meaning of, "for them that honor Me I will honor, and they that despise Me shall be lightly esteemed" (I Shmuel 2:30).

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