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Artwork for Kabbalah - Rabbi Aryeh Rotenberg
Religion & Spirituality

Kabbalah - Rabbi Aryeh Rotenberg

RUAH ISRAEL - ARGAMAN

Kabbalah classes by Rabbi Aryeh Rotenberg.
Learning according to the living tradition of the Kabbalist Pascal Themanlys.
Recordings are from the shul of Kehillat Mizmor LeDavid in Talpiot/Arnona, Jerusalem, Israel.

For the Hebrew classes please follow the link: https://open.spotify.com/show/59fmq0EZLZEOliYb6KjEyM

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  • 20 episodes
  • Updated Thursday

Episodes20

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  • Thursday · 18 min

    260730.Vaetchanan v008

    260730.Vaetchanan v008 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).

  • Wednesday · 59 min

    260729.Vaetchanan v008

    260729.Vaetchanan v008 Vaetchanan: Verse 8 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 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 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). Vaetchanan: Verse 11 YOU TALK ABOUT he who beholds the Shechinah when he prays, yet how can he look at the Shechinah? AND HE ANSWERS, It means knowing the Shechinah is surely before him WHEN HE PRAYS. HENCE HE MUST NOT OPEN HIS EYES. This is the meaning of, "Then Hezekiah turned his face toward the wall" (Yeshayah 38:2), where the Shechinah rested. For that reason there must be nothing between him and the wall WHEN HE PRAYS. This has already been explained. Vaetchanan: Verse 12 Whoever stands in prayer should first arrange the praise of his Master and then recite his own prayer. For this is what Moses said first, "You have begun..." (Devarim 3:23), and at last HE RECITED HIS PRAYER, "I pray You, let me go over..." (Ibid. 25). Rabbi Yehuda said, What is the difference here in first saying Adonai spelled Aleph Dalet Nun Yud and then Yud Hei Vav Hei, which we pronounce Elohim, NAMELY "ADONAI ELOHIM, YOU HAVE BEGUN..." HE ANSWERS, The order is so, from below upwards, SINCE ADONAI IS MALCHUT AND YUD HEI VAV HEI IS ZEIR ANPIN. HE SAID IT SO in order to include the quality of day with night and the quality of night with day and unify everything together properly. THE QUALITY OF DAY IS ZEIR ANPIN AND THE QUALITY OF NIGHT IS MALCHUT.

  • July 28 · 56 min

    260728.Vaetchanan v001

    260728.Vaetchanan v001 Vaetchanan: Verse 1 "And I besought Hashem at that time, saying, Adonai Elohim, You began to show Your servant" (Devarim 3:23-24). Rabbi Yosi opened with, "Then Hezekiah turned his face toward the wall, and prayed to Hashem" (Yeshayah 38:2). Come and see how powerful is the force of the Torah and how superior it is to anything else. For whoever is occupied with the Torah does not fear the higher or lower beings, nor fear evil incidents in the work, because he is attached to the Tree of Life, WHICH IS THE TORAH, and eats from it daily. Vaetchanan: Verse 2 For the Torah teaches man to walk the path of truth and gives him counsel how to repent before his Master. Even when he is sentenced to death, everything is repealed and gone from him, not to rest upon him. Therefore he should be occupied with the Torah day and night and not move from it. This is the meaning of, "but you shall meditate therein day and night" (Yehoshua 1:8). If he removed the Torah from himself or separates from it, it is as if he separated from life. Vaetchanan: Verse 3 Come and see, there is advice for man. When he climbs into his bed at night, he should accept upon himself the yoke of the kingdom of heaven wholeheartedly and hasten to give Him the deposit of his Nefesh. It was explained that this is since every man tastes AT NIGHT the taste of death, because the tree of death rests upon the world, WHICH IS MALCHUT. And all the spirits of people come out, rise and hide in it, IN MALCHUT. Since they are GIVEN as a deposit, they all return LATER to their place. Vaetchanan: Verse 4 Come and see, when the north wind awakens at midnight, the crier comes out and the Holy One, blessed be He, comes to the Garden of Eden to be delighted in the spirits of the righteous, and all the members of the Queen's household and all the members of the chamber are roused to praise the Holy King, ZEIR ANPIN. Then the deposits of the spirits handed to her, TO MALCHUT, are all returned to their owners. Most people awaken from their sleep at that time, and their deposits are returned to them all. Vaetchanan: Verse 5 The members of the highest chamber, WHO SERVE HASHEM, take resolve and awaken to be occupied with the praises of the Torah. They join the Congregation of Yisrael, WHICH IS MALCHUT, until daylight. When morning comes, he, together with all the members of the King's chamber, comes to the Holy King, ZEIR ANPIN. They are called the children of the King and Queen. This was already explained. Vaetchanan: Verse 6 When morning comes, one should clean himself in every respect, THE CLEANLINESS OF BOTH BODY AND SOUL, put on his arms, NAMELY THE TZITZIT AND TEFILIN, and endeavor by the Holy King, ZEIR ANPIN, since at night he endeavored by the Queen. Now IN THE MORNING he comes with the Queen to join her to the King. Vaetchanan: Verse 7 He comes to the synagogue, cleanses himself by reciting the offerings, and sings the praises of King David. Fastened with Tefilin on his head and Tzitzit at the corners of his garment, he recites "A praise of David" (Tehilim 145). It was explained that he who prays before his Master should stand when praying like the supernal angels and join those who are called 'those who stand by,' as it is written, "I will give you access among these who stand by" (Zecharyah 3:7). IT BEHOOVES HIM to concentrate his will before his Master and submit his petition. Vaetchanan: Verse 8 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."

  • July 2 · 41 min

    260702.Pinchas v010

    260702.Pinchas v010 Pinchas: Verse 10 לב"נ דְּבָנֵי בִּנְיָין שְׁפִּירָן, יָאָן לְמֵחֱזֵי, אִסְתָּכַּל בִּיסוֹדָא, וְחָמֵי לֵיהּ שְׁקִיעַ עֲקִימָא מִכָל סִטְרִין. הָא בִּנְיָינָא לָא שְׁלִים, עַד דְּסָתַר לֵיהּ, וְאַתְקִין לֵיהּ כְּמִלְּקַדְּמִין. מִסִּטְרָא דְּהַהוּא בִּנְיָינָא דִּילֵיהּ, אִשְׁתְּכַח טַב וְשַׁפִּיר. מִסִּטְרָא דִּיְסוֹדָא, בִּישׁ וְעָקִים. וּבְגִין כַּךְ, לָא אִקְרֵי עוֹבָדָא שְׁלִים, לָא אִקְרֵי בִּנְיָינָא שְׁלִים. בג"כ צַדִיק שֶׁאֵינוֹ גָּמוּר אִקְרֵי, וְנִדְחֶה. וע"ד כְּבַלַּע רָשָׁע צַדִּיק מִמֶּנּוּ. HE IS LIKENED TO a man who constructs beautiful and attractive buildings. Look at the foundation and see how it is sunken and twisted in all directions. The building will not be perfect until he has demolished it and rebuilt it as it was, NAMELY, AS IT SHOULD BE. Thus in terms of the superstructure of the building that he constructed, everything was good and fine but in terms of the edifice's foundation it is bad and twisted, and for this reason is not referred to as a perfect deed, and not considered a perfect building. AND SO IT IS WITH THE INCARNATED MAN. ALTHOUGH IN TERMS OF HIS DEEDS HE IS RIGHTEOUS, NEVERTHELESS, SINCE HE HAS NOT YET REMEDIED THE EFFECTS OF THE SINS HE COMMITTED THE FIRST TIME THAT HE CAME INTO THE WORLD, he is called 'an incompletely righteous person' because of it and he is held back BY A WICKED MAN. And about this SCRIPTURE SAYS, "When the wicked devours the man that is more righteous than he" (Chavakuk 1:13). Pinchas: Verse 11 ת"ח, מַאן דִּמְקַנֵּא לִשְׁמָא קַדִישָׁא דְקוּדְשָׁא בְּרִיךְ הוּא, דַּאֲפִילּוּ לָא יִזְכֵי לַגְּדּוּלָה, וְלָא אִתְחֲזֵי לָהּ, רָוַוח לָהּ וְנָטִיל לָהּ. פִּנְחָס לָא אִתְחֲזֵי לֵיהּ בְּהַהוּא זִמְנָא, וּבְגִין דְּקִנֵּא לִשְׁמָא דְּמָארֵיהּ, רָוַוח לְכֹלָּא, וְסָלִיק לְכֹלָּא, וְאִתְתָּקַּן בֵּיהּ כֹּלָּא וְזָכָה לְאִשְׁתַּמְּשָׁא בִּכְהוּנָה עִלָּאָה. מֵהַהִיא שַׁעֲתָא, פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֹן הַכֹּהֵן, דְּאַשְׁלִים לִתְרֵין דַּרְגִּין, בְּגִין דְּקַנֵּא לִשְׁמָא דְּמָארֵיהּ, דְּאִתְתְּקַן מַה דְּאִתְעַקָּם. Come and see: One who is zealous for the Holy Name of the Holy One, blessed be He, even if he is not designated for greatness and is not worthy of it, he earns it and gains it. Pinchas was not worthy OF THE PRIESTHOOD at that time, but because he was zealous for the name of his Master, he earned everything and rose to the highest position, and everything was put right within him, and he was privileged to serve in the supreme priesthood. From then on he was referred to as Pinchas the son of Elazar, the son of Aaron the priest, WITH THE WORD 'SON' OCCURRING TWICE since he completed two levels, THAT IS, HE MADE GOOD FOR HIMSELF AND ALSO FOR THE SOULS OF NADAV AND ABIHU WHICH HAD INCARNATED IN HIM, WHO ARE THE SONS OF AARON AND IT IS THEREFORE WRITTEN "THE SON OF ELAZAR, THE SON OF AARON." And this was because he was zealous for the name of his Master and put the wrong right, FOR HE CORRECTED HIMSELF AND ALSO THE ASPECT OF THE SOULS OF NADAV AND ABIHU THAT WERE INCARNATED IN HIM. Pinchas: Verse 12 Rabbi Yehuda began: "Preserve my soul; for I am pious: Save Your servant..." (Tehilim 86:2). One has to look at the end of the verse, and then at the whole verse. At the end of the verse it says, "who trusts in You." HE ASKS, Should it not have said, "who trusts You?" HE ANSWERS: apparently David promised not to be asleep when midnight passed, as it is written: "At midnight I will rise to give thanks to You" (Tehilim 119:62). He should have said, "I arose," but THE MEANING IS, I will arise and be bound to You forever.

  • July 2 · 44 min

    260701.Pinchas v004

    260701.Pinchas v004 Pinchas: Verse 4 Rabbi Shimon said: It is as if all those who are privileged to engage in Torah at midnight and ad the day begins to dawn come with the Queen to welcome the King, grow stronger and take possession of the Shechinah. Moreover, a thread of grace hangs over such a one, as the sages have explained. Pinchas: Verse 5 Come and see: Everyone who is privileged to be strengthened in the Shechinah gains protection for himself from those matters that are considered to be opposed TO THE SHECHINAH. Who is protected? Those who do not falsify by the sign of the Holy Covenant LIKE MATING WITH the daughter of a foreign El. And he who is careful, as it were, the Congregation of Yisrael is linked to him, in turn, and protects him and welcomes him. And this is even more so if he has been privileged to attain it, THE SIGN OF THE HOLY COVENANT. Pinchas: Verse 6 Rabbi Shimon said: Yisrael at that time would have deserved to have been extirpated from the world had not Pinchas first done the deed OF KILLING ZIMRI AND COZBI, and thus the anger abated. This is what is said: "Pinchas, the son of Elazar, the son of Aaron the priest, has turned my wrath away" (Bemidbar 25:11). Another explanation: "Pinchas, the son of Elazar, the son of...:" Rabbi Shimon said, The word son occurs twice to complete the act. Pinchas: Verse 7 Rabbi Shimon said: When the soul of a person reincarnates, MEANING A SECOND TIME AROUND, without gaining merits to be changed for the better, it is as though he betrays the truth of the King and I apply to him the verse, ."..or has found that which was lost, and have lied concerning it, and have sworn falsely..." (Vayikra 5:22). "And have lied concerning it," MEANING TO THE SOUL, it would have been better for him had he not been created, FOR IT WOULD HAVE BEEN BETTER HAD HE NOT REINCARNATED INTO THIS WORLD. Pinchas: Verse 8 We have learned: A totally righteous person is not put off BY AN EVIL PERSON AND MAY CHALLENGE HIM, but one who is not totally righteous is held back AND IS FORBIDDEN TO CHALLENGE AN EVIL PERSON. HE ASKS, Who is totally righteous? And who is incompletely righteous? And could it be that one who is not perfect in his deeds is nevertheless called 'righteous,' THAT IS, THAT YOU REFER TO HIM AS AN INCOMPLETE RIGHTEOUS? FOR SOMEONE WHO IS LACKING IN HIS DEEDS, ACCORDING TO HOW THEY SHOULD BE, OUGHT TO BE CALLED 'EVIL.' HE ANSWERS, it is known that a totally righteous person is one who has not undergone crooked incarnations THAT IS, HE IS NOT INCARNATED and within his OWN inheritance he constructs edifices, puts up walls, digs wells and plants trees. THAT IS TO SAY, ALL THE GOOD DEEDS THAT HE DID PERTAIN TO HIM, FOR HE HAS NO NEED OF IMPROVING OTHERS. Pinchas: Verse 9 An incompletely righteous person IS one who constructs edifices on someone else's inheritance, THAT IS TO SAY, WHOSE SOUL IS ON ITS SECOND INCARNATION BECAUSE HE WAS WICKED THE FIRST TIME, WITH THE RESULT THAT ALL HIS GOOD DEEDS ARE NEEDED TO REPAIR THE SOUL FROM THE FIRST TIME THAT IT CAME INTO THE WORLD, AND SO HIS EDIFICES ARE BUILT WITHIN SOMEONE ELSE'S INHERITANCE. He digs wells within it and cultivates it, restores the foundation stones to the way they were, and labors there, but does not know whether it will remain his. For in terms of himself, THAT IS, ACCORDING TO HIS DEEDS IN THIS INCARNATION, he is good, and is considered righteous person. But in terms of the legacy, THAT IS, IN TERMS OF HIS DEEDS ON THE FIRST TIME HE CAME INTO THE WORLD, he is not so. THAT IS TO SAY, HE HAS NOT YET REMEDIED THE EFFECTS OF THE SINS COMMITTED THE FIRST TIME.

  • July 1 · 56 min

    260630.Pinchas v001

    260630.Pinchas v001 Pinchas: Verse 1 וַיְדַבֵּר יְיָ' אֶל מֹשֶׁה לֵאמֹר, פִּנְחָס בֶּן אֶלְעָזָר וְגוֹ,' רִבִּי אֶלְעָזָר פָּתַח וְאָמַר, שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ. שְׁמַע בְּנִי מוּסַר אָבִיךָ, דָּא קוּדְשָׁא בְּרִיךְ הוּא. וְאַל תִּטּוֹשׁ תּוֹרַת אִמֶּךָ, דָּא כְּנֶסֶת יִשְׂרָאֵל. מַאי מוּסַר אָבִיךָ, מוּסַר, דָּא אוֹרַיְיתָא, דְּאִית בָּהּ כַּמָּה תּוֹכָחִין, כַּמָּה עוֹנָשִׁין. כד"א, מוּסַר יְיָ' בְּנִי אַל תִּמְאָס וְאַל תָּקוֹץ בְּתוֹכַחְתּוֹ. "And Hashem spoke to Moses, saying, Pinchas, the son of Elazar..." (Bemidbar 25:10-11). Rabbi Elazar began, "Hear, my son, the instruction of your father, and do not forsake the Torah of your mother" (Mishlei 1:8). "Hear, my son, the instruction of your father..." refers to the Holy One, blessed be He. "and do not forsake the Torah of your mother," refers to the Congregation of Yisrael. What is the instruction of your father? Instruction is the Torah which contains a number of rebukes and punishments, as it is said: "My son, do not despise the chastening of Hashem, nor be weary of His correction" (Mishlei 3:11). Pinchas: Verse 2 וּבְגִין דְּכָל מַאן דְּאִשְׁתְּדַּל בְּאוֹרַיְיתָא בְּהַאי עָלְמָא, זָכֵי דְּיִפְתְּחוּן לֵיהּ כַּמָּה תַּרְעִין לְהַהוּא עָלְמָא, כַּמָּה נְהוֹרִין. בְּשַׁעֲתָא דְּיִנְפּוֹק מֵהַאי עָלְמָא, הִיא אַקְדִימַת קַמֵּיהּ, וְאַזְלָא לְכָל נְטוּרֵי תַּרְעִין, מַכְרֶזֶת וְאוֹמֶרֶת, פִּתְחוּ שְׁעָרִים וְיָבֹא גּוֹי צַדִּיק. אַתְקִינוּ כֻּרְסְיָין לִפְלָנַיָּא עַבְדָּא דְּמַלְכָּא. דְּלֵית חֲדוּ לְקוּדְשָׁא בְּרִיךְ הוּא אֶלָּא מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא, כ"ש ב"נ דְּמִתְעַר בְּלֵילְיָא לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא, דְּהָא כָּל צַדִיקַיָּיא דִּבְגִּנְתָּא דְּעֵדֶן, צַיְיתִין לְקַלֵּיהּ, וְקוּדְשָׁא בְּרִיךְ הוּא מִשְׁתְּכַח בֵּינַיְיהוּ, כְּמָה דְּאוּקְמוּהָ הַיּוֹשֶׁבֶת בַּגַנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי. And since everyone who engages in Torah in this world is worthy that a number of gates, a number of lights to the World to Come, be opened for him, therefore when he departs from this world THE TORAH precedes him, going to all the gate keepers proclaiming, "Open the gates, that the righteous nation...may enter in" (Yeshayah 26:2). Prepare a seat for so-and-so, the King's servant! The Holy One, blessed be He, has no joy other than with one who engages in Torah. How much more so with a man who rises up at night to engage in Torah, for all the righteous in the Garden of Eden are attentive to his voice and the Holy One, blessed be He, is among them, as they put it: "You that dwell in the gardens, the companions hearken for your voice: Cause me to hear it" (Shir Hashirim 8:13). Pinchas: Verse 3 Rabbi Shimon said: This verse has in it the secret of wisdom. "You that dwell in the gardens" (Shir Hashirim 8:13) refers to the Congregation of Yisrael, THAT IS MALCHUT, which is with Yisrael in exile and accompanies them in their troubles. "the companions hearken for your voice..." (Ibid.) refers to the camps of the higher heavenly ANGELS, all of whom listen to your voice, the voice of your praises in exile. "Cause me to hear it" (Ibid.) is as it is said: "let me see your countenance, let me hear your voice" (Shir Hashirim 2:14). "let me hear your voice" refers to the voice of those companions who engage in Torah, for I have no praise such as those who engage in Torah. Pinchas: Verse 4 Rabbi Shimon said: It is as if all those who are privileged to engage in Torah at midnight and ad the day begins to dawn come with the Queen to welcome the King, grow stronger and take possession of the Shechinah. Moreover, a thread of grace hangs over such a one, as the sages have explained.

  • June 30 · 56 min

    260629.Pinchas v035

    260629.Pinchas v035 Pinchas: Verse 35 (A) Rabbi Yosi said: A rainbow comes to protect the world. It is like a queen wearing royal apparel who appears before the king every time he is about to hit his son because he has sinned against him. The king sees her and his anger with his son leaves him and he rejoices with her, as it is written: "and I will look upon it, that I may remember the everlasting covenant" (Beresheet 9:16). And this is why a rainbow appears in the world, only in the royal apparel of Malchut. THESE GARMENTS OF MALCHUT ARE: WHITE, RED AND GREEN, AND THEY SUGGEST THE THREE COLUMNS AS WILL BE EXPLAINED. When there is a righteous person in the world, he upholds the covenant and thus protects the world. But if there is no righteous person, then there is a rainbow to indicate that the world is about to perish but SURVIVES because of it. (B) Rabbi Elazar said: This rainbow, NAMELY MALCHUT, has never worn anything except the apparel of the patriarchs, NAMELY, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, NAMELY green, red and white. The raiment of Abraham is green, and it was so colored when Ishmael issued from him. 'Red' is Isaac, who acquired this color when Esau issued from him. This red stretches down to the planet Mars - Ma'adim (from red - Heb. adom), which Esau is holding onto. White is the fine garment of Jacob, whose good countenance never changed, FOR HIS BED WAS PERFECT AND THERE WAS NO BLEMISH IN HIM. (C) Rabbi Aba said: That is good, but the Holy Luminary, NAMELY RABBI SHIMON, said, 'White' is Abraham, who was purified ('whitened') in the white-hot heat of the fire BY NIMROD, WHO CAST HIM INTO UR (FIRE) OF THE CHALDEES. 'Red' is obviously Isaac, and 'green' is Jacob, who is between the other two colors, FOR GREEN INCLUDES WHITE AND RED. THIS GREEN STANDS FOR THE GREEN COLOR OF THE SUN. And about Jacob it is written, "Jacob shall not now be ashamed, neither shall his face now wax pale" (Yeshayah 29:22) because his whole bed was perfect. AND THE INTERPRETATION OF this is: "Jacob shall not now be ashamed" because he shall not be seen in red like Isaac, who fathered Esau. "neither shall his face now grow pale." This means that he shall not be seen in white like Abraham, who fathered Ishmael. Instead he took the colors WHITE AND RED and enveloped them to adorn himself in his ancestors. HE INCORPORATED WITHIN HIMSELF THE TWO PATRIARCHS ABRAHAM AND ISAAC, WHO ARE WHITE AND RED, AND THIS IS WHY HIS COLOR IS GREEN, WHICH INCLUDES WHITE AND RED. And the rainbow, NAMELY, MALCHUT, puts on these garments OF WHITE, RED, AND GREEN when it appears before the King, ZEIR ANPIN. (D) Come and see: The secret of the Holy Covenant is the letter Yud that adorns itself with a supreme heavenly impression, NAMELY THE CORONA OF YESOD OF ZEIR ANPIN and this is recorded forever in the everlasting covenant. And because Pinchas was zealous for the Covenant, that letter Yud was inserted into the spelling of his name. The Yud in the spelling of 'Pinchas' is a small one, WHICH IS THE SECRET OF MALCHUT, THE SECRET OF THE CORONA OF YESOD, FOR 'PINCHAS' HERE IS SPELLED WITH YUD, which is definitely the Covenant, which emanated from the upper holy Yud BECAUSE MALCHUT EMANATES FROM YUD OF YUD HEI VAV HEI IN THE SECRET OF THE FATHER ESTABLISHING HIS DAUGHTER. And this is why PINCHAS has a perfect existence before the Holy King and shall never perish from the world. And because of this he was without guilt at Peor. For he never lost himself from the world's holiness. "or where were the upright cut off?" this refers to Nadab and Abihu, who did not totally perish from the world BECAUSE THEIR SOULS INCARNATED IN PINCHAS, WHO CORRECTED THEM.

  • June 29 · 54 min

    260628.Pinchas v034

    260628.Pinchas v034 Rabbi Yehuda says the rainbow appears to remind people of God's promise never again to destroy the world, and we also hear that the rainbow appears whenever there is no righteous person to protect the world. When Rabbi Elazar talks about the green, red and white colors in the rainbow that correspond to the three patriarchs, Rabbi Aba disagrees with his assignment of each color. He ends by talking about the letter Yud in Pinchas' name, and mentions that Nadab and Abihu were reincarnated in Pinchas. Relevance This one passage alone is so potent that one heartfelt reading has the power to forever establish serenity in our souls and lasting peace in the world. Sin is a constant trademark of man. And although transgressors physically outnumber the few righteous men of this world, the good deeds of these saintly souls outweigh all the sins of the wicked combined. Such is the power of Light over darkness. The righteous, we're told, protect us with their presence. And the rainbow, which appeared after the Flood as a sign of God's promise never to destroy this world, protects us when there are no righteous men among us. The reason for this tale is crystal-clear - the Zohar is drawing upon the righteous and the rainbow to lay gently a blanket of protection over the entire world. And because this truth is emerging through the Zohar for the first time in history, the effect is unprecedented: Judgments looming over the horizon are cast off to sea forevermore as we evoke the name of Pinchas. The Earth's waters, once used to destroy mankind, are restored to their pre-Flood molecular structure. This divine substance transmutes into waters of healing that regenerate the soul and the cells of body. The Zohar speaks of the colors green and white, which are healing colors. They shine here brightly; and they rectify us, heal us, and make us well again. The color red - attributed to the war planet Mars, and to our Left Column trait of receiving - sparkles! Its illumination brings personal and global conflict to a peaceful end. Moreover, the seed of all conflict and strife - the brothers Isaac and Ishmael, and Jacob and Esau, combine and blend into one color, just as the colors of the rainbow unite into the color of white. This exquisite unity engenders love between the brothers, and among their posterity - the Jews, the Moslems, the Christians, and the entire family of man. Intolerance is thereby banished from the hearts of humans. Racial and religious barriers dissolve into nothingness. The letter Yud is inserted into the spelling of our own spiritual name, into our essence, so that we experience an existence of perfection. Metaphysically, we will never again perish from this world. The true hidden colors of the Three Columns burst forth in this breathtaking moment of meditation, marking the end of our personal and global exile. Our Lower World of Malchut joins together with the Upper World of Zeir Anpin; and in the process, the garments of black worn by Malchut are replaced "with the garments of the shining colors of the secrets of the Torah." Namely, darkness is removed, eternally, from civilization. [Verse 36] Moses tells the Rabbis that Elijah is Pinchas so they must come up with some new interpretations. Rabbi Yehuda's opinion is that the rainbow does not shine with its proper colors, but the colors hint at the merits of the priests and Levites and Yisrael in all their beauty. Next we hear that Malchut in exile can only be dressed in black, and that the rainbow is really the angel Metatron, the eldest servant of God. God's promise to look at the rainbow and remember His Covenant refers to the shining secrets of the Torah, for light signifies all the mysteries of the Torah. Lastly we hear that every one of the names of God testifies about God who is above everything, and that all of Yisrael, as they are all the sons of Adam, must serve God.

  • June 25 · 1 hr 5 min

    260625.Balak v029

    260625.Balak v029 Rabbi Yitzchak and Rabbi Yehuda encounter the small son of Rav Hamnuna Saba, and find that he is preternaturally wise. The child rebukes them for not having read the Kriat Sh'ma and for having started to say grace while their hands were still dirty. He talks about the five fingers on the hand, the five bars of acacia wood, and the five hundred years, and he concludes from this that all the blessings of the priest are dependent on the fingers. The boy discusses the grace before the meal and the grace after the meal. When his mother begs the rabbis to look at her son with a benevolent eye, the child says he is not afraid of an evil eye because he is the son of a great and worthy fish, and a fish has no harm from the evil eye as the water acts as a protection for it. He talks about the fact that Malchut is called 'angel' when she is an emissary from Aba and Ima, but when she is at rest over the two Cherubim she is called Adonai. We read that Malchut appeared to Moses as an angel but to Abraham as Adonai, and that Jacob called to Malchut in the name of angel when he died. Moses joined with Malchut during his lifetime while still in his body but Jacob joined with her only in spirit after he died. We read about Metatron and Sandalphon who are from the great ocean, Malchut, and that they are fruitful and multiply in the land. When the wise boy says the blessing over the cup of blessing he speaks of Rabbi Yitzchak's nearness to death and says that he should find a guarantor down below, meaning Rabbi Shimon. The rabbis leave the boy's house, and Rabbi Shimon, when encountered, says that the boy will not live long. Next the rabbis wonder why Moses' merit did not protect the Midianites from destruction even though Ruth and Naamah protected Moab from destruction. Rabbi Shimon explained that Moab had not yet produced Ruth and her offspring so it had to be protected. Three of the rabbis return to see the boy, who welcomes them and who knows without being told that they have been talking about Amon and Moab. He discusses the secret of the wave offering and why barley is offered. They talk about wheat, saying that it is the Tree of Knowledge of Good and Evil. We hear that the Other Side has a part - the chaff - in all the five kinds of grain, and the chaff is exempt from tithe because it has no share in holiness. The boy says that even if the snake had not tempted Eve, Adam would still have produced offspring immediately, due to God's commandment to be fruitful and multiply. The boy talks about the grapevine known as sanctity and the grapevine of the Other Side; he tells why water must be added to wine for the blessing after the meal, to add compassion to mercy. We hear about the bad advice that the elders of Midian gave to Moab, and how they were punished. The boy informs the rabbis that Moab was punished later by David after Ruth had come out of that country. Generations later the Midianites were still longing to attack Yisrael. We learn that King David summoned the hosts of heaven and included his soul with them to bless God, and that later Yisrael took over the task of the serving angels. The boy and Rabbi Elazar talk about sanctification and blessings and about the mighty ones who perform God's bidding. Finally we hear about the great importance of teaching the Torah to one's son.

  • June 23 · 56 min

    260623.Chukat v035

    260623.Chukat v035 Chukat: Verse 35 "Then came the children of Yisrael, the whole congregation into the desert of Zin..." (Bemidbar 20:1). Rabbi Yehuda said: Why is the passage about the laws of the red cow near to the death of Miriam? The explanation was already established. HE RESPONDS: However, since the Judgment was executed upon this cow in order to purify the unclean, Judgment was executed upon Miriam for the purpose of cleansing the world, SINCE THE DEATH OF THE JUST ATONES FOR THE WORLD, and she departed from this world. When Miriam departed, the well that accompanied the children of Yisrael in the desert was gone. And the well of everyone was gone; THAT IS THE SECRET OF MALCHUT. Chukat: Verse 36 Rabbi Aba said that it is written: Now, you "son of man, take up a lamentation" (Yechezkel 28:12), about the virgin of Yisrael, THAT IS MALCHUT. HE ASKS: Is it about her alone? HE RESPONDS: No. It is only that everyone was broken because of her, since it was for her that the breaking of the right OF ZEIR ANPIN followed, THAT IS THE SECRET OF THE DEPARTURE OF CHESED DUE TO THE SEPARATION OF MALCHUT. FOR CHESED was bringing her near to the body, WHICH IS ZEIR ANPIN. And the body, which is the sun, MEANING ZEIR ANPIN THAT INFLUENCES MALCHUT, was dimmed for her, SINCE IT HAD NOBODY TO INSPIRE. This is the secret of: "save with Your right hand, and answer me" (Tehilim 60:7), MEANING SAVE THE RIGHT HAND THAT WAS SEVERED BY THE SEPARATION OF MALCHUT. ALSO, this affected the body, as it is written: "I clothe the heavens with blackness" (Yeshayah 50:3), since the sun, THAT IS ZEIR ANPIN, was darkened because of her. Similar to this is the verse: "And Miriam died there" (Bemidbar 20:1), BECAUSE THAT INDICATES THE DEPARTURE OF MALCHUT. AS MENTIONED ABOVE, THE WEAKENING OF THE RIGHT ALSO OCCURRED AND ZEIR ANPIN WAS DARKENED. Chukat: Verse 37 "And there was no water for the congregation" (Ibid. 2), since the well of above departed, WHICH IS MALCHUT, as well as the lower, WHICH IS MIRIAM. Then the right was broken, as it is written: "Aaron shall be gathered to his people" (Ibid. 24). HE IS THE SECRET OF CHESED, WHICH IS THE RIGHT. Following that, the sun dimmed, as it is written: "and die in the mount...and be gathered to your people" (Devarim 32:50), AND MOSES WAS THE CHARIOT TO ZEIR ANPIN, REFERRED TO AS 'SUN.' We see here that the right arm was broken and the body, which is the sun, became darkened. Chukat: Verse 38 Come and behold: there was no generation in the world similar to the generation when Moses as well as Aaron and Miriam lived in the world. If you say that the times of Solomon were similar, it is not so. In the times of Solomon, the moon was dominant, SINCE THAT GENERATION WAS RECEIVING FROM THE MOON, WHICH IS MALCHUT, and the sun was gathered, BECAUSE THEY DID NOT RECEIVE FROM ZEIR ANPIN, REFERRED TO AS 'SUN.' During the time of Moses, the moon was gathered, so THAT THEY DID NOT RECEIVE FROM MALCHUT, and the sun was dominant, AS THEY WERE RECEIVING FROM ZEIR ANPIN, REFERRED TO AS 'SUN.' Chukat: Verse 39 There were three siblings, Moses, Aaron and Miriam, as it says: "and I sent before you Moses, Aaron, and Miriam" (Michah 6:4). Miriam is the moon, MALCHUT, Moses is the sun, ZEIR ANPIN, Aaron is the right arm, CHESED, and Hur is the left arm, GVURAH. Some say that Nahshon, the son of Amminadab WAS THE LEFT ARM. At first Miriam died, and the moon departed and the well disappeared. Afterward, the right arm that always brings near the moon, WHICH IS MALCHUT, joyfully and with friendship, broke. Therefore, it is written: "and Miriam the prophetess, the sister of Aaron, took..." (Shemot 15:20). Surely she is Aaron's sister, for he is the arm that brings her near in unity and brotherhood with the body, WHICH IS ZEIR ANPIN.