Kabbalah - Rabbi Aryeh Rotenberg — Podcast

260915.Yom Kippur 15.09.2026 1u

260915.Yom Kippur

260914.Rosh Hashana 14.09.2026 58min

260914.Rosh Hashana

260910.Tikunei Zohar 10.09.2026 1u 1min

260910.Tikunei Zohar

260909.Tikunei Zohar 10.09.2026 58min

260909.Tikunei Zohar

260903.Tikunei Zohar 06.09.2026 49min

260903.Tikunei Zoharpage 1page 2page 3

260902.Rosh Hashana 02.09.2026 1u 1min

260902.Rosh Hashana

260901.Vayera v381 01.09.2026 1u 1min

260901.Vayera v381Vayera: Verse 381תָּא חֲזֵי, כְּגַוְונָא דָא, בְּיוֹם ר"ה, וְיוֹם הַכִּפּוּרִים, דְּדִינָא אִשְׁתְּכַח בְּעָלְמָא, אִיהוּ קָאֵים לְקַטְרְגָא, וְיִשְׂרָאֵל בָּעְיָין לְאִתְעָרָא בְּשׁוֹפָר, וּלְאַתְעָרָא קוֹל, דְּכָלֵיל בְּאֶשָׁ"א וּמַיָ"א וְרוּחָ"א, וְאִתְעֲבִידוּ חָד, וּלְאַשְׁמָעָא הַהוּא קוֹל, מִגּוֹ שׁוֹפָר.Come and behold, the same applies for Rosh Hashanah and Yom Hakippurim, when Judgment hovers over the world and the Satan is there to prosecute. The children of Yisrael should be aroused by the Shofar, to create a voice (also: 'sound') that is a combination of water, fire, and wind, WHICH ARE CHESED, GVURAH, AND TIFERET, which become one in it, and sound that voice from within the Shofar.Vayera: Verse 382וְהַהוּא קוֹל, סָלְקָא עַד אֲתַר, דְּכָרְסְיָיא דְדִינָא יָתְבָא, וּבָטַשׁ בָּהּ, וְסָלְקָא, כֵּיוָן דְּמָטָא הַאי קוֹל מִתַּתָּא, קוֹל דְּיַעֲקֹב אִתְתַּקַּן לְעֵילָא, וְקוּדְשָׁא בְּרִיךְ הוּא אִתְעַר רַחֲמֵי, דְּהָא כְּגַוְונָא דְּיִשְׂרָאֵל מִתְעָרֵי לְתַתָּא, קוֹל חַד, כָּלֵיל בְּאֶשָׁ"א וְרוּחָ"א וּמַיָ"א, דְּנָפְקֵי כַּחֲדָא, מִגּוֹ שׁוֹפָר, הָכֵי נָמֵי אִתְעַר לְעֵילָא שׁוֹפָר, וְהַהוּא קוֹל דְּכָלֵיל בְּאֶשָׁ"א וּמַיָ"א וְרוּחָ"א אִתְתַּקַּן, וּנְפַק דָּא מִתַּתָּא, וְדָא מֵעֵילָא, וְאִתְתַּקַּן עָלְמָא, וְרַחֲמֵי אִשְׁתְּכָחוּ.And this voice rises up to the Throne of Judgment, strikes it, and rises further. And after this voice has reached above, then the voice of Jacob is established on high and the Holy One, blessed be He, is aroused with Mercy. Just as Yisrael uses the Shofar to release a voice from below, which includes fire, water, and air, so a voice is released from on high from the supernal Shofar, WHICH IS BINAH. THE POWER TO BLOW THE SHOFAR IS FIRE, AND THE VOICE IS FORMED BY THE AIR. THE AIR IS MINGLED WITH SWEAT AND HOT BREATH, WHICH ARE THE SECRET OF WATER, AND THESE AROUSE THE THREE UPPER COLUMNS OF BINAH, FROM WHERE THE MOCHIN ARE DRAWN DOWN TO ZEIR ANPIN AND MALCHUT. And this voice, which consists of fire, water, and air, AND HAS RISEN FROM BELOW; it is established and appears from below, and another appears from above. So the world, WHICH IS MALCHUT, is established and Mercy prevails.Vayera: Verse 383וְהַהוּא מְקַטְרְגָא אִעַרְבֵּב, דַּחֲשִׁיב לְשַׁלְטָאָה בְּדִינָא, וּלְקַטְרְגָא בְּעָלְמָא, וְחָמֵי דְּמִתְעָרֵי רַחֲמֵי, כְּדֵין אִעַרְבֵּב, וְאִתְּשַׁשׁ חֵילֵיהּ, וְלָא יָכֵיל לְמֶעְבַּד מִדֵי, וְקוּדְשָׁא בְּרִיךְ הוּא דָּאִין עָלְמָא בְּרַחֲמֵי, דְּאִי תֵימָא דְדִינָא אִתְעֲבֵיד, לָאו הָכֵי, אֶלָּא אִתְחַבָּרוּ רַחֲמֵי בְּדִינָא, וְעָלְמָא אִתְדָּן בְּרַחֲמֵי.Now the prosecutor is confused, because he thought that by executing Judgment, he would punish the world. But when he realizes that Mercy was aroused, he is perplexed, his strength fails, and he is unable to do anything. Then the Holy One, blessed be He, judges the world with Mercy. You may say that Judgment has been executed, but it is not so. Judgment and Mercy are joined, and the world is judged Mercifully.Vayera: Verse 384Come and behold. It is written, "Blow the Shofar at the new moon, at the time appointed (lit. 'when the moon is covered') on our solemn feast day" (Tehilim 81:4), when the moon, WHICH IS MALCHUT, is covered, because at that time, AS A RESULT OF THE ILLUMINATION OF THE LEFT, that evil Serpent prevails and may bring harm to the world. But when Mercy is aroused BY BLOWING THE SHOFAR, the moon rises and moves away FROM THE ILLUMINATION OF THE LEFT. THUS, THE SATAN is confused and loses control. Then he is removed FROM THE MOON and never comes near again. This is why on Rosh Hashanah, THE SATAN IS dumbfounded, as is a person who has just been awakened and is still half asleep.

260831.Vayera v381 31.08.2026 59min

260831.Vayera v381Rosh Hashanah and Yom HakippurimThrough the Zohar, various mysteries about Rosh Hashanah and Yom Kippur are revealed. The penetrating sound of the Shofar has the power to confuse the negative angel called Satan, who acts as prosecutor during these days of judgment and repentance. The ten days that fall between Rosh Hashanah and Yom Kippur are likened to a great gift. This period provides us with the chance to remove all the negativity and decrees of judgment that we have brought down upon ourselves through our wrongful actions over the prior year. The prerequisite for accomplishing this goal is accountability and genuine, permanent change in our character.The act of repentance is a profound tool available to each of us anytime we truly choose to change our ways. The energy radiating from the verses revealing the hidden mysteries of Rosh Hashanah and Yom Kippur, allows us to continually draw upon the forces of purification throughout the entire year.Vayera: Verse 381Come and behold, the same applies for Rosh Hashanah and Yom Hakippurim, when Judgment hovers over the world and the Satan is there to prosecute. The children of Yisrael should be aroused by the Shofar, to create a voice (also: 'sound') that is a combination of water, fire, and wind, WHICH ARE CHESED, GVURAH, AND TIFERET, which become one in it, and sound that voice from within the Shofar.Vayera: Verse 382And this voice rises up to the Throne of Judgment, strikes it, and rises further. And after this voice has reached above, then the voice of Jacob is established on high and the Holy One, blessed be He, is aroused with Mercy. Just as Yisrael uses the Shofar to release a voice from below, which includes fire, water, and air, so a voice is released from on high from the supernal Shofar, WHICH IS BINAH. THE POWER TO BLOW THE SHOFAR IS FIRE, AND THE VOICE IS FORMED BY THE AIR. THE AIR IS MINGLED WITH SWEAT AND HOT BREATH, WHICH ARE THE SECRET OF WATER, AND THESE AROUSE THE THREE UPPER COLUMNS OF BINAH, FROM WHERE THE MOCHIN ARE DRAWN DOWN TO ZEIR ANPIN AND MALCHUT. And this voice, which consists of fire, water, and air, AND HAS RISEN FROM BELOW; it is established and appears from below, and another appears from above. So the world, WHICH IS MALCHUT, is established and Mercy prevails.Vayera: Verse 383Now the prosecutor is confused, because he thought that by executing Judgment, he would punish the world. But when he realizes that Mercy was aroused, he is perplexed, his strength fails, and he is unable to do anything. Then the Holy One, blessed be He, judges the world with Mercy. You may say that Judgment has been executed, but it is not so. Judgment and Mercy are joined, and the world is judged Mercifully.Vayera: Verse 384Come and behold. It is written, "Blow the Shofar at the new moon, at the time appointed (lit. 'when the moon is covered') on our solemn feast day" (Tehilim 81:4), when the moon, WHICH IS MALCHUT, is covered, because at that time, AS A RESULT OF THE ILLUMINATION OF THE LEFT, that evil Serpent prevails and may bring harm to the world. But when Mercy is aroused BY BLOWING THE SHOFAR, the moon rises and moves away FROM THE ILLUMINATION OF THE LEFT. THUS, THE SATAN is confused and loses control. Then he is removed FROM THE MOON and never comes near again. This is why on Rosh Hashanah, THE SATAN IS dumbfounded, as is a person who has just been awakened and is still half asleep.Vayera: Verse 385On Yom Hakippurim, we should pacify and appease THE SATAN by offering him a scapegoat. BY SENDING IT TO THE DESERT, WHICH IS HIS PLACE, then he will become a defender for Yisrael. But on Rosh Hashanah, he is confused, and loses his abilities. He does not know, nor is he able to do anything, as he sees Mercy aroused from below and endowed from on high. And the moon, WHICH IS THE MALCHUT, rises in between them. This is when he is perplexed and no longer knows anything. Thus, he loses his power.

260830.Baal Shem Tov 30.08.2026 54min

260830.Baal Shem Tov

260813.Shoftim v015 13.08.2026 1u 16min

260813.Shoftim v015Shoftim: Verse 15That is what the scripture says, "Blow a Shofar at the new moon, at the covering on our feast day" (Ibid.), meaning the area to which the Shechinah ascended. Regarding this, it is said, 'Do not investigate into what is hidden from you.' The iniquities that are in concealment need to be judged there between himself and his Creator. About the iniquities he committed in public, it is written: "He that covers up his sins shall not prosper" (Mishlei 28:13). The Shechinah from the side of Keter is the hidden world and the sages of the Mishnah have explained that a person needs to connect HIS INIQUITIES to that place, WHICH IS KETER. At that time, a period of Mercy arrives and Judgment passes away. Therefore, he recommends to connect ONE'S INIQUITIES TO KETER, to free him from the testimony OF MALCHUT. However, the wicked is not acquitted.Shoftim: Verse 16Furthermore, the Holy One, blessed be He, and His Shechinah give CONSTANT testimony about the person AND NOT ONLY ON ROSH HASHANAH, AS MENTIONED. This is what is written: "I call heaven and earth to witnesses against you this day" (Devarim 4:26). Heaven is the one about which is written: "hear You (in) heaven" (I Melachim 8:32), THAT IS ZEIR ANPIN. Earth is the one about which is written, "and the earth is My footstool" (Yeshayah 66:1), THAT IS MALCHUT. In addition, the two witnesses are the Central Column, THAT IS ZEIR ANPIN, and the Righteous IS YESOD. They are Ayin and Dalet of Sh'ma and Echad (lit. 'one'), NAMELY AYIN FROM THE SPELLING OF SH'MA, AND DALET FROM ECHAD. THIS IS THE WITNESS (HEB. ED, AYIN-DALET) FROM THE ASPECT OF ZEIR ANPIN; there is another witness from, 'blessed is the Name of the glory of His Kingdom forever and ever (Heb. va'ed),' NAMELY ED FROM THE WORD 'VA'ED,' WHICH IS A WITNESS FROM THE ASPECT OF YESOD IN ZEIR ANPIN, WHICH IS INCLUDED IN MALCHUT.Shoftim: Verse 17"At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death" (Devarim 17:6). That is Samael, who is essentially dead: "they carried it between two on a pole" (Bemidbar 13:23). "But at the mouth of one witness he shall not be put to death" (Devarim 17:6), meaning he shall have no portion in the one El.Shoftim: Verse 18"If a false witness rise up against any man...and the judges shall make diligent inquiry...then shall you do to him as he had thought to have done to his brother" (Devarim 19:16-19). This precept is to examine the witnesses seven times before sentencing one to death. The seven examinations are seven that correspond to: "those seven...the eyes of Hashem, they rove to and fro through the whole earth" (Zecharyah 4:10). THEY ARE THE SECRET OF CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. Regarding them, it is said: "and will chastise you seven times for your sins" (Vayikra 26:28).Shoftim: Verse 19The following precept is to do to a witness convicted of false testimony as he thought to do to his brother. If the two false witnesses, Samael and the serpent, come to give false testimony against Yisrael that they confused between Vav and Zayin, NAMELY BETWEEN ZEIR ANPIN THAT IS CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, THAT IS ZAYIN. MEANING, THEY HAVE SINNED AND DISTANCED BY THEIR SIN THE VAV, WHICH IS ZEIR ANPIN, FROM THE ZAYIN, WHICH IS MALCHUT, which are the letters of 'zu (Zayin Vav).' This is the meaning of, "This people which (Heb. zu) I have formed for Myself; they shall relate My praise" (Yeshayah 43:21), ALLUDING TO THE PEOPLE THAT UNITES THE ZAYIN WITH THE VAV.

260812.Shoftim v011 12.08.2026 1u 7min

260812.Shoftim v011Shoftim: Verse 11"One witness shall not rise up against a man for any iniquity...at the mouth of two witnesses or at the mouth of three witnesses shall the matter be established" (Devarim 19:15). It is a precept to testify at court so his neighbor shall not lose money, because HE DOES NOT TESTIFY if he knows of a testimony in his favor. A testimony requires no less than two witnesses. That is the meaning of: "at the mouth of two witnesses or at the mouth of three witnesses shall the matter be established," but not at the mouth of one witness. That is why the sages of Mishnah have explained, who bears testimony on a person - the walls of his house do. Moreover, the members of his household testify about him. What are the walls of his house? They are the walls of his heart, AS IT IS WRITTEN: "Then Hezekiah turned his face towards the wall" (Yeshayah 38:2). The sages of the Mishnah have explained this to teach us that Hezekiah was praying from the walls of his heart.Shoftim: Verse 12The members of his household are his 248 body parts, SINCE THE BODY IS CALLED HOUSE. This is how the sages of the Mishnah have explained that a wicked person's sins are engraved on his bones. Similarly, the merits of a righteous man are engraved on his bones. Therefore, David said: "all my bones shall say" (Tehilim 35:10). That is why we were taught: who testifies on a person - the beams of his house... THE BEAMS OF HIS HOUSE are the bones OF THE SKULL that are constructed over the brain that is water. About this, it is written: "Who lays the beams of His chambers in the waters" (Tehilim 104:3). Shoftim: Verse 13Why are THE INIQUITIES ENGRAVED in the bones rather than in the flesh, the tendons and the skin? That is because the bones are white, and a black script is not recognizable except over white. This is similar to the Torah, which is white on the inside, THAT IS, THE PARCHMENT, and black on the outside, MEANING THE INK. Black and white are darkness and light. There is darkness that is blue, WHICH IS MALCHUT, about which it is written: "even the darkness is not dark for You" (Tehilim 139:12). Blue is black and is a female to the white, THAT IS ZEIR ANPIN, SINCE MALCHUT HAS NO LIGHT OF HER OWN EXCEPT WHAT SHE RECEIVES FROM ZEIR ANPIN. Furthermore, the body will be reinstated with its bones. Therefore, the merits and demerits are engraved on its bones and, if it is deserving, the body will be reinstated with its bones. If it is not DESERVING, it will not be reinstated and will not have a resurrection from the dead.Shoftim: Verse 14Furthermore, there are two witnesses regarding the person: a seeing eye and a hearing ear. The court counts and judges his iniquities. Furthermore, even the sun and moon testify about the person, as we explained: "Blow a Shofar at the new moon, at the full moon (lit. 'on the covering') on our feast day" (Tehilim 81:4). What is the meaning of "covering"? That is the day when the moon, WHICH IS MALCHUT, is covered. Why is it covered? That is because when Rosh Hashanah (the Jewish New Year) arrives, Samael will approach to demand punishment against her children, MEANING YISRAEL, WHO ARE THE CHILDREN OF MALCHUT, before the Holy One, blessed be He. And He will tell him to bring forth the witnesses, so he will bring with him the sun. As he is about to bring the moon, she is covered. At which place is she covered? HE RESPONDS: She goes up to that place regarding which it is said: 'Do not investigate into what is hidden from you,' in order to reconcile the Holy One, blessed be He, with her children.

260810.Vaetchanan v026 10.08.2026 53min

260810.Vaetchanan v026Vaetchanan: Verse 26ר' אֶלְעָזָר פָּתַח וְאָמַר, קְרַב אַתָּה וּשֲׁמָע וְגוֹ.' ת"ח, בְּשַׁעֲתָא דְּאִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל, כֻּלְּהוֹן קוֹלוֹת אִשְׁתְּכָחוּ. וְקוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל כּוּרְסְיָּיא, וְדָא מִגּוֹ דְּדָא אִתְחֲזֵי, וּמִלּוּלָא דְּדָא נָפִיק מִגּוֹ עִלָּאָה דְּעָלֵיהּ, וְדָא הוּא רָזָא דִּכְתִּיב, פָּנִים בְּפָנִים דִּבֶּר יְיָ' עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ, דְּמִלּוּלָא נָפְקָא, וּמַלִּיל מִגּוֹ אֶשָּׁא וְשַׁלְהוֹבָא, דְּדָחֵי לֵיהּ לְבַר, בִּדְפִיקוּ דְּרוּחָא וּמַיָּיא, דְּיָהֲבִין חֵילָא. דְּאֶשָּׁא וְרוּחָא וּמַיָּיא, מִגּוֹ שׁוֹפָר, דְּאִיהוּ כָּלִיל לְכֻלְּהוּ נָפִיק. וְיִשְׂרָאֵל אִתְרַחִיקוּ מִדְּחִילוּ דָּא.Rabbi Elazar opened with, "Go you near, and hear..." (Devarim 5:24). Come and see, when the Torah was given to Yisrael, all voices were present, NAMELY, FROM BINAH, ZEIR ANPIN AND MALCHUT. BINAH IS CALLED AN INNER VOICE, ZEIR ANPIN AN OUTER VOICE AND MALCHUT THE VOICE OF THE WORDS. The Holy One, blessed be He, sat on the throne, WHICH IS MALCHUT, and one was visible from within another - ZEIR ANPIN WAS SEEN FROM WITHIN MALCHUT. The words of the one, MALCHUT, came from within that which was above it, ZEIR ANPIN. This is the secret of the verse, "Hashem talked with you face to face in the mountain out of the midst of the fire" (Devarim 5:4), AS ZEIR ANPIN AND MALCHUT WERE FACE TO FACE. And speech came out and spoke from within the fire and the flame, WHICH ARE THE LEFT COLUMN that pushed the speech out OF ZEIR ANPIN by striking of wind and water, WHICH ARE the CENTRAL AND RIGHT COLUMNS that empower THE LEFT, SO THAT SPEECH, WHICH IS MALCHUT, COMES OUT FROM ALL THREE COLUMNS OF ZEIR ANPIN. For fire, wind and water, THE THREE COLUMNS OF ZEIR ANPIN, came out of the Shofar, BINAH, as it, BINAH, includes them all. Yisrael kept away from this awe.Vaetchanan: Verse 27וּבג"כ, וְאַתְּ תְּדַבֵּר אֵלֵינוּ, לָא בָּעֵינָן בְּתּוּקְפָּא עִלָּאָה דִּלְעֵילָּא, אֶלָּא מֵאֲתָר דְּנוּקְבָּא וְלָא יַתִּיר, וְאַתְּ תְּדַבֵּר אֵלֵינוּ וְגוֹ.' אָמַר מֺשֶׁה וַדַּאי חָלַשְׁתּוּן חֵילָא דִּילִי, חָלַשְׁתּוּן חֵילָא אַחֲרָא, דְּאִלְמָלֵא לָא אִתְרַחֲקוּ יִשְׂרָאֵל, וְיִשְׁמְעוּן כָּל הַהִיא מִלָּה כַּד בְּקַדְמֵיתָא, לָא הֲוָה יָכִיל עָלְמָא לְמֶהֱוֵי חָרִיב לְבָתַר, וְאִינּוּן הֲווֹ קַיְימִין לְדָרֵי דָּרִין.Because of that, BECAUSE OF THAT AWE, YISRAEL SAID TO MOSES, "And speak to us" (Ibid. 24), SAYING, We do not want this lofty force from above, NAMELY FROM ZEIR ANPIN, but from the place of the Female, MALCHUT, and no further. THIS IS THE MEANING OF, "and speak to us," WITH A FEMININE SUFFIX. Moses said TO THEM, You have surely weakened my power and weakened another power OF MALCHUT, for had not Yisrael distanced themselves, they would have heard all those words FROM ZEIR ANPIN as before, the world would not have been destroyed and Yisrael would have lived for generations.Vaetchanan: Verse 28The first time, AFTER HEARING THE FIRST WORDS, they died. The reason is that it had to be so, since the tree of death, MALCHUT, brought it upon them. Later they were resurrected, rose and grew BY RECEIVING MOCHIN OF GREATNESS. The Holy One, blessed be He, wanted to bring them into the Tree of Life, ZEIR ANPIN, that is situated above that tree of death, so they will live forever. But they distanced themselves and refused AS MENTIONED. Then the power of Moses who was above them weakened, and another power OF MALCHUT weakened. The Holy One, blessed be He, said, 'I desire to uphold you in a supernal place, that you shall cleave to life, yet you wish the place where the Nukva dwells. For that reason, "Go say to them, Return again to your tents" (Ibid. 27), each one will go to his wife and mate with her,' BECAUSE THEY DESCENDED TO THE WORLD OF THE FEMALE.

260806.Vaetchanan v023 06.08.2026 52min

260806.Vaetchanan v023Vaetchanan: Verse 23Rabbi Yosi said, What is meant by, "neither shall you desire"? "Neither shall you covet" should suffice. He said to him, Blessed are the truly righteous. Coveting is one grade, desire another. Coveting MEANS that if he can, he will grab her, for the coveting that took him over will cause him to act. Desire is not so. Even when he will not take to following her, IT IS STILL CONSIDERED DESIRE. This has already been explained.Vaetchanan: Verse 24Rabbi Yosi said to him, Why is not it written, 'Neither shall you murder' SPELLED WITH VAV like the others? He said to him, For the level OF MURDER is Judgment and comes from Gvurah THROUGH THE LEFT COLUMN instead of from the place of Mercy, WHICH IS ZEIR ANPIN CALLED VAV. Hence "You shall not murder" (Ibid. 17) is without Vav. Since five Vavs are needed, CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH AND HOD, Vav was added to "shall you covet," since in "You shall not murder" no Vav should dwell BECAUSE IT IS IN GVURAH. HENCE Vav was added here.Vaetchanan: Verse 25Rabbi Pinchas, who sat behind RABBI ELAZAR, heard it. He kissed him, wept and laughed. He said OF RABBI ELAZAR, Who can stand before him and his father in the world! Happy is the lot of the righteous, and happy is my own lot in this world and in the World to Come to have merited it. Of this it is written, "The righteous see it, and are glad" (Iyov 22:19).Vaetchanan: Verse 26Rabbi Elazar opened with, "Go you near, and hear..." (Devarim 5:24). Come and see, when the Torah was given to Yisrael, all voices were present, NAMELY, FROM BINAH, ZEIR ANPIN AND MALCHUT. BINAH IS CALLED AN INNER VOICE, ZEIR ANPIN AN OUTER VOICE AND MALCHUT THE VOICE OF THE WORDS. The Holy One, blessed be He, sat on the throne, WHICH IS MALCHUT, and one was visible from within another - ZEIR ANPIN WAS SEEN FROM WITHIN MALCHUT. The words of the one, MALCHUT, came from within that which was above it, ZEIR ANPIN. This is the secret of the verse, "Hashem talked with you face to face in the mountain out of the midst of the fire" (Devarim 5:4), AS ZEIR ANPIN AND MALCHUT WERE FACE TO FACE. And speech came out and spoke from within the fire and the flame, WHICH ARE THE LEFT COLUMN that pushed the speech out OF ZEIR ANPIN by striking of wind and water, WHICH ARE the CENTRAL AND RIGHT COLUMNS that empower THE LEFT, SO THAT SPEECH, WHICH IS MALCHUT, COMES OUT FROM ALL THREE COLUMNS OF ZEIR ANPIN. For fire, wind and water, THE THREE COLUMNS OF ZEIR ANPIN, came out of the Shofar, BINAH, as it, BINAH, includes them all. Yisrael kept away from this awe.Vaetchanan: Verse 27Because of that, BECAUSE OF THAT AWE, YISRAEL SAID TO MOSES, "And speak to us" (Ibid. 24), SAYING, We do not want this lofty force from above, NAMELY FROM ZEIR ANPIN, but from the place of the Female, MALCHUT, and no further. THIS IS THE MEANING OF, "and speak to us," WITH A FEMININE SUFFIX. Moses said TO THEM, You have surely weakened my power and weakened another power OF MALCHUT, for had not Yisrael distanced themselves, they would have heard all those words FROM ZEIR ANPIN as before, the world would not have been destroyed and Yisrael would have lived for generations.

260805.Vaetchanan v021 05.08.2026 51min

260805.Vaetchanan v021Vaetchanan: Verse 21You may argue that another, NAMELY MALCHUT, is also named thus, A FORM. WHY IS IT CALLED A FORM? HE ANSWERS, It is so, for the other one IS ALSO CALLED A FORM, BECAUSE the lower manifestations IN BRIYAH, YETZIRAH AND ASIYAH emerge from it. For that reason BINAH AND MALCHUT ARE CALLED supernal Hei and lower Hei BECAUSE THEY ARE EQUAL. The supernal Hei IS THE SECRET OF, "a great voice which was not heard again" (Devarim 5:19), since its founts never stop flowing, BECAUSE IT IS WITH ABA, CHOCHMAH, IN A NEVER-ENDING UNION. All these voices were there when the Torah was given to Yisrael, THE SECRET OF THE SEVEN VOICES OF ZEIR ANPIN. They all came out from the inner voice above all, WHICH IS BINAH, since everything is suspended from it AS THEY EMANATED FROM BINAH.Vaetchanan: Verse 22Moses spoke from himself the words of Deuteronomy (lit. 'the second Torah'). This has already been explained. HE ASKS why it is so AND HE ANSWERS, Supernal Chochmah is called the embodiment of the Torah, from which everything comes out into the inner voice, WHICH IS BINAH. Afterwards, everything is settled and becomes attached to the place called the Tree of Life, WHICH IS ZEIR ANPIN CALLED MOSES. The general and the particular come from it, namely the Written Torah, WHICH IS ZEIR ANPIN CALLED GENERAL, and the Oral Torah, WHICH IS MALCHUT CALLED PARTICULAR. They are also called the Torah and the second Torah. ZEIR ANPIN IS CALLED TORAH AND MALCHUT IS CALLED THE SECOND TORAH. IT WAS THEREFORE SAID THAT MOSES, WHO IS ZEIR ANPIN, SPOKE THE SECOND TORAH, WHICH IS MALCHUT, FROM HIMSELF, NAMELY, IT EMANATED FROM MOSES. At first, THE FIRST SET OF TEN COMMANDMENTS CAME OUT from uninterrupted Gvurah, NAMELY FROM BINAH, OF WHICH IT IS SAID, "A GREAT VOICE WHICH WAS NOT HEARD AGAIN." Now, WITH THE SECOND SET OF TEN COMMANDMENTS IN THE SECOND TORAH THEY CAME OUT all together, THAT IS, FROM ZEIR ANPIN AND MALCHUT, ACCORDING TO THE PRINCIPLE THAT MOSES, ZEIR ANPIN, SPOKE THEM FROM HIMSELF. For that reason, all these ten commandments are spelled with Vav, in, "neither (Heb. ve) shall you commit adultery. Neither shall you steal. Neither shall you bear... Neither shall you covet...neither shall you desire" (Ibid. 17-18), AS VAV INDICATES ZEIR ANPIN.Vaetchanan: Verse 23Rabbi Yosi said, What is meant by, "neither shall you desire"? "Neither shall you covet" should suffice. He said to him, Blessed are the truly righteous. Coveting is one grade, desire another. Coveting MEANS that if he can, he will grab her, for the coveting that took him over will cause him to act. Desire is not so. Even when he will not take to following her, IT IS STILL CONSIDERED DESIRE. This has already been explained.Vaetchanan: Verse 24Rabbi Yosi said to him, Why is not it written, 'Neither shall you murder' SPELLED WITH VAV like the others? He said to him, For the level OF MURDER is Judgment and comes from Gvurah THROUGH THE LEFT COLUMN instead of from the place of Mercy, WHICH IS ZEIR ANPIN CALLED VAV. Hence "You shall not murder" (Ibid. 17) is without Vav. Since five Vavs are needed, CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH AND HOD, Vav was added to "shall you covet," since in "You shall not murder" no Vav should dwell BECAUSE IT IS IN GVURAH. HENCE Vav was added here.Vaetchanan: Verse 25Rabbi Pinchas, who sat behind RABBI ELAZAR, heard it. He kissed him, wept and laughed. He said OF RABBI ELAZAR, Who can stand before him and his father in the world! Happy is the lot of the righteous, and happy is my own lot in this world and in the World to Come to have merited it. Of this it is written, "The righteous see it, and are glad" (Iyov 22:19).

260804.Vaetchanan v018 04.08.2026 1u

260804.Vaetchanan v018Vaetchanan: 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."Vaetchanan: Verse 19"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.Vaetchanan: Verse 20"You heard the voice of the words, but saw no form." HE ASKS, What is a form, AND HE ANSWERS, It resembles "and the similitude of Hashem does he behold" (Bemidbar 12:8), WHICH IS MALCHUT. THIS WAS SAID TO PRAISE MOSES, WHO USED TO LOOK AT THE SHINING MIRROR, WHICH IS ZEIR ANPIN, AND HENCE, "THE SIMILITUDE OF HASHEM DOES HE BEHOLD," WHICH IS MALCHUT THAT REVEALS YUD HEI VAV HEI. According to another explanation, "a form" is an inner voice, NAMELY BINAH, which was not visible at all, NOT EVEN TO MOSES; "only a voice" (Devarim 4:12) refers to another EXTERNAL voice, as we said, NAMELY MALCHUT CALLED "THE VOICE OF THE WORDS." And why is BINAH called a form (or: 'similitude')? HE ANSWERS, Because it manifests the body, WHICH IS ZEIR ANPIN CALLED BODY, THAT IS, THE FORM OF THE SIX EXTREMITIES, THE TWELVE BORDERS AND SEVENTY BRANCHES, ETC., which comes out from it, FROM BINAH.Vaetchanan: Verse 21You may argue that another, NAMELY MALCHUT, is also named thus, A FORM. WHY IS IT CALLED A FORM? HE ANSWERS, It is so, for the other one IS ALSO CALLED A FORM, BECAUSE the lower manifestations IN BRIYAH, YETZIRAH AND ASIYAH emerge from it. For that reason BINAH AND MALCHUT ARE CALLED supernal Hei and lower Hei BECAUSE THEY ARE EQUAL. The supernal Hei IS THE SECRET OF, "a great voice which was not heard again" (Devarim 5:19), since its founts never stop flowing, BECAUSE IT IS WITH ABA, CHOCHMAH, IN A NEVER-ENDING UNION. All these voices were there when the Torah was given to Yisrael, THE SECRET OF THE SEVEN VOICES OF ZEIR ANPIN. They all came out from the inner voice above all, WHICH IS BINAH, since everything is suspended from it AS THEY EMANATED FROM BINAH.

260803.Vaetchanan v016 03.08.2026 16min

260803.Vaetchanan v016Vaetchanan: Verse 16וְאַתֶּם 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 17תָּא 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 18וַיְדַבֵּר 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 19אַתֶּם 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.

260803.principles of wisdom learning v54 03.08.2026 28min

260803.principles of wisdom learning v54

260802.Vaetchanan v013 02.08.2026 48min

260802.Vaetchanan v013Vaetchanan: 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 14For 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 17Come 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."

260730.Vaetchanan v008 30.07.2026 18min

260730.Vaetchanan v008Vaetchanan: Verse 8ת"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 9בָּתַר 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 10ת"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).

260730.principles of wisdom learning v54 30.07.2026 38min

260730.principles of wisdom learning v54