Kabbalah - Rabbi Aryeh Rotenberg

260421.Acharei Mot ver278
Acharei Mot: Verse 277
"After the doings of the land of Egypt, in which you dwelt, shall you not do" (Vayikra 18:3). Rabbi Yitzchak opened the discussion saying, "That men may declare the name of Hashem in Zion, and His praise in Jerusalem" (Tehilim 102:22). From there, we learned that the Holy Name is both concealed and revealed. THE CONCEALED IS YUD HEI VAV HEI AND THE REVEALED IS ADONAI. The Torah, which is the Holy Name on high OF ZEIR ANPIN, is concealed and revealed. Every verse in the Torah, every portion of Torah is concealed and revealed, MEANING THERE IS A LITERAL EXPLANATION AND ITS MYSTERY.
Acharei Mot: Verse 278
We have learned that Rabbi Yehuda said: From the boldness of one righteous woman, many good things came to the world. Who is She? It is Tamar, as it is written, "And sat by the entrance of Enayim (lit. 'eyes')" (Beresheet 38:14). Rabbi Aba said: This portion proves TO US that Torah is both concealed and revealed, AND IT CONTAINS REVEALED MATTERS AND HIDDEN. I have looked through the entire Torah and I have not found anywhere a place called the entrance of eyes. This is because it is all concealed, mysteries among mysteries.
Acharei Mot: Verse 279
We have learned, what did this pious woman contemplate that she did such a thing? HE ANSWERS: She understood from being in the house of her father-in-law the ways of the Holy One, blessed be He, NAMELY how He conducts this world with its human beings. Because she knew this, the Holy One, blessed be He, set up this matter to happen through her. This matter goes along the same line, as we have learned. Batsheba was designated FOR DAVID from the six days of Creation to be the mother of King Solomon. Here too, Tamar was designated for this from the creation of the world.
Acharei Mot: Verse 280
"And sat by the entrance of Enayim:" HE QUESTIONS: What is "the entrance of Enayim?" HE ANSWERS: It is as it says, "As he sat by the tent door" (Beresheet 18:1), "Hashem will pass over the door" (Shemot 12:23) and, "Open to me the gates of righteousness" (Tehilim 118:19). "Enayim (lit. 'eyes'):" The eyes of the whole world look to this door "which is by the way to Timna" (Beresheet 38:14). What is Timna? The verse reads, "And the similitude (heb. tmunah) of Hashem does he behold" (Bemidbar 12:8). So we explained that Tamar carried this out below, flowers appeared and branches sprouted in the secret of the Faith.
Acharei Mot: Verse 281
"But Judah still rules with El, and is faithful with holy ones" (Hoshea 12:1). "When Judah saw her, he thought her to be a harlot..." (Beresheet 38:15) as the verse states, "Likewise the way of an adulterous woman" (Mishlei 30:20). "Because she had covered her face" (Beresheet 38:15): We have learned that "she had covered her face," MEANING similar to what you say, "She eats, and wipes her mouth" (Mishlei 30:20). She torched the world with her flames, "and says, I have done nothing wrong" (Ibid.). What is the reason? It is "because she had covered her face" and no one knows her ways in order to save themselves from her. "And he turned to her by the way" (Beresheet 38:16), to the way literally, to make white join with red. "And said, I pray you, let me come in to you..." (Ibid.). We established THAT "let me" always MEANS INVITATION.
Acharei Mot: Verse 282
"For he knew not that she was his daughter in law (Heb. kalah)" (Ibid.), MEANING the destruction (Heb. kelayah) of the world, as translated into Aramaic, WHICH MEANS THAT HE DID NOT KNOW SHE WAS DESTROYING THE WORLD, as kalah is derived from kelayah. Why did he not know? Because she welcomed him so as to receive from him. She came there to be alleviate and bestow mercy upon the world. ANOTHER EXPLANATION FOR, "She was his daughter in law" is literally a bride (Heb. kalah), as it is written, "My bride (Heb. kalah), with me from Lebanon" (Shir Hashirim 4:8).

260416.Tetzaveh ver067

We read that in order to raise Malchut to be connected with the supernal days above, men must stand on their feet to count the Omer. The counting of the Omer is the secret of the male, being connected to the Holy Covenant, so women are exempted from this counting. Rabbi Shimon says that throughout the seven supernal days of Zeir Anpin, one of the lower days of Malchut becomes holy, and this lower day is called a week. When the seven Sfirot of Malchut are sanctified through the 49 supernal Sfirot, the House is prepared so that Malchut can join with Zeir Anpin; then it is called Shavuot. Then the fiftieth day, Binah, rules over the 49 days and, by way of awakening the lower beings, produces the Torah.
Tetzaveh: Verse 67
Here, we have learned a secret: throughout the seven supernal days OF ZEIR ANPIN, one of the lower days OF MALCHUT becomes holy. This lower day OF MALCHUT is called a week, because it is sanctified from the seven supernal days. Similarly, it is so for each and every seven of these fifty supernal days, until (but not including) THE FIFTIETH DAY, MEANING THAT THE FIFTIETH DAY IS NOT INCLUDED AMONG THOSE WHICH AMEND THE LOWER DAYS. When there are 49 supernal days present, then below, IN MALCHUT, HER seven days are sanctified, BECAUSE EACH DAY IS AMENDED BY SEVEN SUPERNAL DAYS. FOR THROUGH CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF CHESED OF ZEIR ANPIN, CHESED OF MALCHUT IS AMENDED AND THROUGH CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF GVURAH OF ZEIR ANPIN, GVURAH OF MALCHUT IS AMENDED, AND SO ON IN THIS MANNER. Each one THAT IS AMENDED IN MALCHUT is called a week, because it enters into those seven SUPERNAL DAYS. Therefore, it is written: "Seven complete Shabbatot shall there be," (Vayikra 23:15), WHICH INDICATES THE SEVEN LOWER DAYS, WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF MALCHUT, AS EACH ONE IS CALLED A 'WEEK'. Because they are female, BEING THE SEVEN SFIROT OF MALCHUT, the Torah uses the feminine suffix FOR THEM, AS IS WRITTEN: "SEVEN COMPLETE SHABBATOT SHALL THERE BE" (FEM.).
Tetzaveh: Verse 68
When THE SEVEN SFIROT OF MALCHUT are sanctified through them, THE 49 SUPERNAL SFIROT, the House, WHICH IS THE SEVEN SFIROT OF MALCHUT THAT WERE NOT CORRECTED DURING THE FIRST NIGHT OF PESACH, is prepared so a wife would unite with her husband, NAMELY, SO MALCHUT WOULD JOIN WITH ZEIR ANPIN. Then it is called Shavuot (holiday of weeks',) after the females, MEANING THE SEVEN SFIROT OF MALCHUT THAT ARE CALLED 'SEVEN WEEKS', AS MENTIONED ABOVE, over which the supernal days dwell, WHICH ARE THE 49 DAYS OF ZEIR ANPIN, through which they are sanctified. Therefore, it is written "in your (feast of) weeks" (Bemidbar 28:26), WHICH MEANS that they are yours. It is not written 'in the feast of weeks', BECAUSE JUST AS THE SEVEN SFIROT OF MALCHUT WERE SANCTIFIED, WHICH ARE CALLED 'WEEKS', Yisrael below were also sanctified with them, BECAUSE YISRAEL BELOW DEPEND UPON THE SANCTIFICATION OF MALCHUT, FROM WHOM THEY RECEIVE; THEREFORE, IT SAYS: "IN YOUR WEEKS."
Tetzaveh: Verse 69
When we reach 49 days, that supernal day which is above them, the fiftieth day, WHICH IS BINAH, rules over the 49 days - NAMELY THE 49 SFIROT OF ZEIR ANPIN, which are the secret of the entirety of the Torah, MEANING ZEIR ANPIN THAT IS CALLED 'TORAH', that has 49 aspects. Then the supernal day, WHICH IS the fiftieth day, BINAH, by means of the awakening of the lower beings, produces the Torah - WHICH IS ZEIR ANPIN, MEANING THE MOCHIN OF HIS THREE FIRST SFIROT, which is the entirety of the 49 aspects CORRECTED THROUGH THE COUNTING OF THE 49 DAYS.

260414.Tetzaveh ver065
Tetzaveh: Verse 65
For this purpose, we make a reckoning, MEANING THAT WE COUNT THE OMER, standing on our feet, because the days that we count are supernal days, NAMELY THE SFIROT OF ZEIR ANPIN, WHICH IS MALE. Likewise, every time a person enters the supernal days OF ZEIR ANPIN, both in prayer and in praise, that person must stand on his legs so that the legs and body SERVE there, IN ZEIR ANPIN, EQUALLY together. The legs and body MUST stand like a man who stands with power, and not like a woman who customarily sits. Also, for the praise of the Upper World, ONE SHOULD STAND.
Tetzaveh: Verse 66
Since THE COUNTING OF THE OMER is the secret of the Male, FOR WE DRAW THE SUPERNAL SFIROT OF ZEIR ANPIN, women are exempted from this counting. Only the men are obligated to count, in order to bind each one properly. Thus, "All you males shall appear" (Shemot 23:17), for the males are obligated to appear, but not the women. This is because the secret of the Covenant is in the Male but not in the Female. Since the secret is above IN THE MALE, IN ZEIR ANPIN, women are not obligated.
Tetzaveh: Verse 67
Here, we have learned a secret: throughout the seven supernal days OF ZEIR ANPIN, one of the lower days OF MALCHUT becomes holy. This lower day OF MALCHUT is called a week, because it is sanctified from the seven supernal days. Similarly, it is so for each and every seven of these fifty supernal days, until (but not including) THE FIFTIETH DAY, MEANING THAT THE FIFTIETH DAY IS NOT INCLUDED AMONG THOSE WHICH AMEND THE LOWER DAYS. When there are 49 supernal days present, then below, IN MALCHUT, HER seven days are sanctified, BECAUSE EACH DAY IS AMENDED BY SEVEN SUPERNAL DAYS. FOR THROUGH CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF CHESED OF ZEIR ANPIN, CHESED OF MALCHUT IS AMENDED AND THROUGH CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF GVURAH OF ZEIR ANPIN, GVURAH OF MALCHUT IS AMENDED, AND SO ON IN THIS MANNER. Each one THAT IS AMENDED IN MALCHUT is called a week, because it enters into those seven SUPERNAL DAYS. Therefore, it is written: "Seven complete Shabbatot shall there be," (Vayikra 23:15), WHICH INDICATES THE SEVEN LOWER DAYS, WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF MALCHUT, AS EACH ONE IS CALLED A 'WEEK'. Because they are female, BEING THE SEVEN SFIROT OF MALCHUT, the Torah uses the feminine suffix FOR THEM, AS IS WRITTEN: "SEVEN COMPLETE SHABBATOT SHALL THERE BE" (FEM.).
Tetzaveh: Verse 68
When THE SEVEN SFIROT OF MALCHUT are sanctified through them, THE 49 SUPERNAL SFIROT, the House, WHICH IS THE SEVEN SFIROT OF MALCHUT THAT WERE NOT CORRECTED DURING THE FIRST NIGHT OF PESACH, is prepared so a wife would unite with her husband, NAMELY, SO MALCHUT WOULD JOIN WITH ZEIR ANPIN. Then it is called Shavuot (holiday of weeks',) after the females, MEANING THE SEVEN SFIROT OF MALCHUT THAT ARE CALLED 'SEVEN WEEKS', AS MENTIONED ABOVE, over which the supernal days dwell, WHICH ARE THE 49 DAYS OF ZEIR ANPIN, through which they are sanctified. Therefore, it is written "in your (feast of) weeks" (Bemidbar 28:26), WHICH MEANS that they are yours. It is not written 'in the feast of weeks', BECAUSE JUST AS THE SEVEN SFIROT OF MALCHUT WERE SANCTIFIED, WHICH ARE CALLED 'WEEKS', Yisrael below were also sanctified with them, BECAUSE YISRAEL BELOW DEPEND UPON THE SANCTIFICATION OF MALCHUT, FROM WHOM THEY RECEIVE; THEREFORE, IT SAYS: "IN YOUR WEEKS."

260413.Tetzaveh ver062
We read that in order to raise Malchut to be connected with the supernal days above, men must stand on their feet to count the Omer. The counting of the Omer is the secret of the male, being connected to the Holy Covenant, so women are exempted from this counting. Rabbi Shimon says that throughout the seven supernal days of Zeir Anpin, one of the lower days of Malchut becomes holy, and this lower day is called a week. When the seven Sfirot of Malchut are sanctified through the 49 supernal Sfirot, the House is prepared so that Malchut can join with Zeir Anpin; then it is called Shavuot. Then the fiftieth day, Binah, rules over the 49 days and, by way of awakening the lower beings, produces the Torah.Tetzaveh: Verse 62
This is a place called "Shmor" ('observe', 'be careful with', 'guard') NAMELY MALCHUT THAT IS CALLED "SHMOR": therefore it is written, "The Festival of Matzot shall you observe, seven days shall you eat matzot as I have commanded you" (Shemot 34:18). These seven days OF THE FESTIVAL OF MATZOT, are not like the seven days of Sukkot (holiday of the booths), BECAUSE THOSE OF SUKKOT are supernal, NAMELY THE SEVEN SFIROT CHESED, GVURAH, TIFERET, NETZACH, HOD AND MALCHUT OF BINAH THAT ZACHAR AND NUKVAH ASCENDED AND CLOTHED. BUT THOSE OF THE FESTIVAL OF MATZOT are of below, NAMELY THE SEVEN SFIROT CHESED, GVURAH, TIFERET, NETZACH, HOD AND MALCHUT OF MALCHUT. Therefore DURING THOSE OF SUKKOT we say whole Hallel AND DURING THOSE OF THE FESTIVAL OF MATZOT, we do not say whole Hallel. And because they are SEVEN DAYS of below, OF MALCHUT, it is written "seven days shall you eat Matzot." The word "Matz-t" is found wanting, namely, missing the letter Vav, TO SHOW, that it was still (the interval) prior to the dwelling upon them of the supernal days (that incorporated) the secret of the letter Vav, WHICH IS ZEIR ANPIN.
Tetzaveh: Verse 63
If you ask: if the secret meaning of the feast of unleavened bread has been sanctified, SINCE ON THE FIRST NIGHT OF PESACH, MALE AND FEMALE WERE SANCTIFIED AND RECEIVED THE MOCHIN OF SUPERNAL ABA AND IMA, THAT IS, THEY ROSE TO BE A GARMENT TO THEM, why did MALCHUT AGAIN go down from Her place? Have we not learned that 'One should enhance (raise), and not lessen (Lower), (the importance of) holy matters'? Why did She go FROM ABA AND IMA down to the lower seven days?
Tetzaveh: Verse 64
Come and behold: it is written, "And make atonement for himself, and for his house" (Vayikra 16:6), TO TEACH that one who atones has to atone for himself first, and afterward for his household. Similarly this grade, NAMELY MALCHUT, started to be sanctified and to emerge into Holiness DURING THE FIRST NIGHT OF PESACH, in order to atone for Herself. As soon as She was sanctified, She had to atone for Her household and sanctify them. Therefore, She came down to sanctify Her house. How are they sanctified? It is through Yisrael below. Once they were sanctified, they need to raise Her up, because when the house of the Queen, WHICH IS MALCHUT, is sanctified, She then rises to be connected with the supernal days above.
Tetzaveh: Verse 65
For this purpose, we make a reckoning, MEANING THAT WE COUNT THE OMER, standing on our feet, because the days that we count are supernal days, NAMELY THE SFIROT OF ZEIR ANPIN, WHICH IS MALE. Likewise, every time a person enters the supernal days OF ZEIR ANPIN, both in prayer and in praise, that person must stand on his legs so that the legs and body SERVE there, IN ZEIR ANPIN, EQUALLY together. The legs and body MUST stand like a man who stands with power, and not like a woman who customarily sits. Also, for the praise of the Upper World, ONE SHOULD STAND.

260331.Rabbi Yaakov Keppel - Sidur Kol Yaakov - p210
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