261109.Toldot v001

261109.Toldot v001Rabbi Chiya leads us to an understanding of the relationship between the Creator and the Torah. We learn how the world is maintained by Torah study, and why it is man's supreme duty to continue this study. Rabbi Yitzchak and Rabbi Yehuda explain the significance of the forms of blessing from Abraham to Isaac to Jacob, in whom all that has come before is manifested. We learn that true servants of the Creatorthe Creator are not only those from Yisrael, but anyone anywhere who studies the Torah."The study of Torah" does not refer to a cerebral, academic approach to thousands of words on parchment. Through the eyes of the Kabbalists, the Torah is understood as the medium through which the energy of the Creator is expressed in our physical dimension of existence. The sinewy parchment, the coal black ink, and the primordial letters are all intricate components of a divine communication instrument serving one express purpose, to help willing students uproot all their character flaws, in order to attain similarity of nature and thus closeness to the Light of the Creator. That said, Abraham, Isaac, and Jacob signify the Right, Left and Central Column forces - that is, the Desire to Share, the Desire to Receive, and the free will to choose between and balance the two.Jacob also corresponds to the Sfirah of Yesod, the gateway through which all the Light of the supernal realms enters our world. Essentially, the purpose of this passage is to ignite the primordial Light of the Torah. As we meditate upon the words, the emitted Light refines our imperfections. The strength of the Patriarchs, and especially the Central Column Force of Jacob, enhances our ability to resist and triumph over our reactive, self-indulgent drives. Finally, the Light accumulated through our interaction with the Zohar shines universally, helping to awaken the world to the internal truths of the Torah and all that the Light of the Creator can offer us.Toldot: Verse 1"And these are the generations of Isaac..." (Beresheet 25:19). Rabbi Chiya opened the discussion with the verse, "Who can utter the mighty acts of Hashem? Who can declare all His praise?" (Tehilim 106:2). Come and behold, when the Holy One, blessed be He, wished to create the world, He did so according to the Torah. And every act that the Holy One, blessed be He, used to create the world was done according to the Torah. This is the meaning of, "then I was by him, as a nursling, and I was daily his delight" (Mishlei 8:30). Do not pronounce it as "a nursling," (Heb. amon) but rather 'a craftsman' (Heb. oman), BECAUSE IT WAS A TOOL FOR HIS CRAFT.Toldot: Verse 2When He wanted to create man, the Torah said to him, 'If man is created, he will sin, and you will punish him. Would not Your handwork then be in vain? After all, he will not be able to endure the punishment.' The Holy One, blessed be He, replied, 'I created repentance before I created the world. IF HE WILL SIN, HE WILL BE ABLE TO REPENT AND BE FORGIVEN.' When the Holy One, blessed be He, created the world and created Adam, He said to it, 'World, world, you and your nature are based solely upon the Torah, and for that reason I created man in you, to be occupied with the study of the Torah. And if he does not STUDY THE TORAH, I will return you to chaos. Everything is for man.' This is the meaning of the verse, "I have made the earth, and created man upon it" (Yeshayah 45:12). The Torah proclaims to men to be occupied with and endeavor in the study of the Torah, but no one lends an ear.

261103.Lech Lecha p76 v211The Zohar tells of Abraham's recognition of the all-encompassing reality of the Creator. The Patriarch's step-by-step spiritual process is depicted, beginning with his perception of the rising sun. Abraham's soul was profoundly stirred by the underlying cosmic order of our world. This stirring awakened a deep desire to know the ultimate truth, to grasp the supreme Force underlying the physical and metaphysical laws of nature. When Abraham's desire to know the Creator is ignited, only then does the Creator reveal Himself.The act of seeking, in and of itself, is not enough to gain an awareness of the supreme Creator. We must begin to recognize and acknowledge His oneness and direct our efforts along the correct spiritual path. Moreover, our spiritual effort should not be rooted in blind faith; rather, it should take the form of a logical progression of questions and answers, efforts and results, which culminate in a delicate balance of certainty and faith. Through this portion, the power of certainty and the desire to seek the ultimate truth are awakened within our soul.Lech Lecha: Verse 211Rabbi Yosi opened the discussion of the verse, "And it came to pass in the days of Amrafel, king of Shin'ar..." (Beresheet 14:1), with the text, "Who raised up one from the east, whom righteousness met wherever he set his foot..." (Yeshayah 41:2). Although this passage has already been explained, it has another explanation in accordance with the secret of Wisdom. We have learned that the Holy One, blessed be He, created seven firmaments on high, WHICH ARE THE LOWER SEVEN SFIROT OF ATZILUT - CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT. The purpose of them all is to acknowledge the glory of the Holy One, blessed be He, and they exist to proclaim the secret of the Supernal Faith.Lech Lecha: Verse 212Come and behold, there is a sublime firmament, high above these seven FIRMAMENTS, WHICH IS THE SECRET OF BINAH OF ATZILUT. This firmament guides and illumines all of them. And it is unknowable; THIS REFERS TO ITS UPPER THREE SFIROT, WHICH ARE THE SECRET OF ABA AND IMA. It is stated as a question, because it is unknown; THIS REFERS TO ITS LOWER SEVEN SFIROT, WHICH ARE THE SECRET OF YISRAEL-SABA AND TEVUNAH. Because it is concealed and so deep, everyone wonders about it. This is why it is called Mi (lit. 'who'), REFERRING TO ITS LOWER SEVEN SFIROT, as has been explained. As it is written, "From the womb of whom (Heb. mi) came forth the ice" (Iyov 38:29), which was explained. And this is the supernal firmament that stands high above the other seven.Lech Lecha: Verse 213And there is also a firmament down below, NAMELY MALCHUT, which is the lowest of them all, and it does not shine. Since it is the lowest and has no light, the supernal firmament above them, WHICH IS BINAH THAT IS CALLED MI, joins with it. THIS MEANS THAT THE SUPERNAL FIRMAMENT, WHICH IS THE SECRET OF MI (MEM-YUD), DOES NOT ILLUMINATE THE CHOCHMAH TO ANY OF THE LOWER SEVEN FIRMAMENTS, BUT ONLY TO THE LOWEST OF THEM ALL, WHICH IS MALCHUT. And these two letters, MEM-YUD, WHICH BELONG TO THE SUPERNAL FIRMAMENT, WHICH IS CALLED MI, are included in itself to form a sea (Heb. yam, Yud-Mem), of the supernal firmament, which is called Mi, A COMBINATION OF THE LETTERS MEM AND YUD.Lech Lecha: Verse 214Because all of the other firmaments, WHICH ARE ABOVE THE LOWEST FIRMAMENT AND ARE CALLED CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD act as streams and flow to the lowest firmament, it then becomes a supernal sea that produces fruits and fishes in all varieties. THESE ARE THE MOCHIN THAT IT GIVES DOWN TO BRIYAH, YETZIRAH AND ASIYAH. David described it with the words, "This great and wide sea wherein there are innumerable creeping things, both small and great beasts" (Tehilim 104:25).

261102.Chayei Sarah v003Chayei Sarah: Verse 3וַיִּשְׂאוּ אֶת יוֹנָה וַיְטִלֻהוּ אֶל הַיָּם. אוֹלִיפְנָא, כַּד הֲוָה נָטְלֵי לֵיהּ וְטָבְעֵי יַרְכוֹי בְּיַמָּא, הֲוָה יַמָּא שָׁכֵיךְ, זָקְפִין לֵיהּ, אִתְרְעֵישׁ יַמָּא, כָּל מַה דְּטָבְעֵי לֵיהּ, הָכֵי אִשְׁתְּכֵיךְ יַמָּא, עַד דְּאִיהוּ אֲמַר, שָׂאוּנִי וַהֲטִילֻנִי אֶל הַיָּם, מִיָּד וַיִּשְׂאוּ אֶת יוֹנָה וַיְּטִלֻהוּ אֶל הַיָּם."So they took up Jonah, and cast him into the sea." We learned that when they cast him into the sea and immersed him to his knees, the sea calmed. When they lifted him, the sea raged. The deeper they immersed him, the calmer the sea became, until he said, "Take me up, and cast me into the sea" (Yonah 1:12). Immediately, "they took up Jonah, and cast him into the sea."Chayei Sarah: Verse 4כֵּיוָן דְּאִתְרַמֵּי בַּיָּם פָּרְחָה מִנֵּיהּ נִשְׁמָתֵיהּ וְסָלְקָא עַד כָּרְסְיָיא דְמַלְכָּא, וְאִתְדָּנַת קַמֵּיהּ, וְאַהֲדָרַת לֵיהּ נִשְׁמָתֵיהּ, וְעָאל בְּפוּמָא דְהַהוּא נוּנָא, וּמִית נוּנָא לְבָתַר אִתְקַיַּים הַהוּא נוּנָא, וְאוֹקְמוּהָ.When he was thrown into the sea, his soul soared and ascended to the King's throne to be judged. When his soul was returned to him, he entered the mouth of that fish, which died and later came back to life.Chayei Sarah: Verse 5תָּא חֲזֵי, בְּשַׁעְתָּא דְּבַר נָשׁ סָלֵיק בְּעַרְסֵיהּ, כָּל לֵילְיָא וְלֵילְיָא נִשְׁמָתֵיהּ נָפְקַת מִנֵּיהּ, וְאִתְדָּנַת קַמֵּי בֵּי דִינָא דְמַלְכָּא, אִי זַכָּאָה לְאִתְקָיְימָא, אִתְהַדָּרַת לְהַאי עַלְמָא.Come and behold, When a man goes to sleep each night, his soul leaves him to be judged before the King's court. If it merits life, his soul is returned to this world.Chayei Sarah: Verse 6וְדִינָא הוּא בִּתְרֵין גְּוָונִין, דְּהָא לָא דָיְינִין לֵיהּ לְבַר נָשׁ, עַל בִּישִׁין דְּאִיהוּ עָתִיד וְזַמִּין לְמֶעְבַּד, דִּכְתִיב כִּי שָׁמַע אֱלֹֹהִים וגו' בַּאֲשֶׁר הוּא שָׁם. וְלָא תֵימָא, דְּדָנִין לֵיהּ עַל טָבִין דְּעָבֵיד לְחוּד, אֶלָּא לְאוֹטָבָא לֵיהּ עַל אִינוּן טָבִין דְּהַשְׁתָּא, כְּמָה דְאִתְּמָר, וְדָנִין לֵיהּ עַל זָכְיָין דְּאִיהוּ זַמִּין לְמֶעְבַּד, וּבְגִינַיְיהוּ אִשְׁתְּזֵיב, אע"ג דְּאִיהוּ הַשְׁתָּא חַיָּיבָא. בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא עָבֵיד טִיבוּ, עִם כָּל בִּרְיָין, וְכָל אָרְחוֹי דְאִיהוּ עָבֵיד, לְאוֹטָבָא לְכֹלָּא, וְלָא דָאִין לְב"נ, עַל בִּישִׁין דְּאִיהוּ זַמִּין לְמֶעְבַּד, וּבְגִין כָּךְ אִתְדָּן בַּר נָשׁ, קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא.The judgement is twofold, for man is not judged for the evil he is destined to commit. "For Elohim has heard the voice of the lad where he is" (Beresheet 21:17) is NOT written IN THE FUTURE TENSE. You should not say that man is judged only for the good he has already done, rather he is rewarded for his present good as was said above, and he is also judged for the good he will do in the future. He is saved for their sake, as they said, even though he is now wicked. The Holy One, blessed be He, does good with all people and does everything to benefit all, therefore He does not sentence man for the evil he is about to do. Hence, man is judged before the Holy One, blessed be He, WHO KNOWS THE FUTURE.

261101.Chayei Sarah v001Here Rabbi Yosi explains the hidden meaning of the Biblical story of Jonah and the whale, and the nature of the symbols used in the story. We learn that the soul is judged each night while we sleep, and that this judgment is twofold. People are not judged according to the evil that they are destined to commit, but rather for the good that they have done and will go on to do. The question of whether The Creator takes pleasure in punishing the wicked is then raised. In answer, it is pointed out that all human beings have a predetermined amount of evil they are allowed to commit. Once this limit passed, there is pleasure at their demise.The universal law of cause and effect is deeply embedded into our reality. For every negative action there is an equal negative reaction. The concept of time, however, creates a separation between cause and effect in our physical world. When man commits a negative deed, time delays the inevitable consequences. Repercussions from wrongful actions appear at a later date, creating the illusion that these repercussions are random events. Our negative inclination then tempts us to point the finger of blame at God because the original cause - our negative action - is forgotten and hidden somewhere in the past. A reading of this section makes us more keenly aware of our actions and the judgments they invariably bring, arousing a stronger intention to ardently walk the path of righteousness.Chayei Sarah: Verse 1"And Sarah's life was a hundred year and twenty year and seven years" (Beresheet 23:1). Rabbi Yosi opened the discussion with the verse, "So they took up Jonah, and cast him into the sea, and the sea ceased from its raging" (Yonah 1:15). We have to examine this text carefully. Why did the sea rage upon Jonah and not the earth, NAMELY THE NUKVA CALLED EARTH? He was leaving the land, so that the Shechinah would not hover above him. IN OTHER WORDS, HE WAS RUNNING AWAY FROM THE LAND OF YISRAEL - FROM THE SECRET OF THE NUKVA. If so, why did the sea seize him when he went away, AND NOT THE LAND FROM WHICH HE RAN?Chayei Sarah: Verse 2RABBI YOSI ANSWERS THAT the verse was accurate, for the sea resembles the firmament, and the firmament resembles the Throne of Glory. For that reason, the sea grabbed him and received him in its midst. He was fleeing from the sea, NAMELY FROM THE PROPHECY THAT IS DRAWN FROM THE MOCHIN OF THE NUKVA, WHICH IS AN ASPECT OF THE SEA. THUS, THE SEA RAGED UPON HIM, NOT THE LAND. HE WAS CAST INTO THE SEA TO RETURN HIM TO THE PROPHECY FROM WHICH HE WAS FLEEING.Chayei Sarah: Verse 3"So they took up Jonah, and cast him into the sea." We learned that when they cast him into the sea and immersed him to his knees, the sea calmed. When they lifted him, the sea raged. The deeper they immersed him, the calmer the sea became, until he said, "Take me up, and cast me into the sea" (Yonah 1:12). Immediately, "they took up Jonah, and cast him into the sea."Chayei Sarah: Verse 4When he was thrown into the sea, his soul soared and ascended to the King's throne to be judged. When his soul was returned to him, he entered the mouth of that fish, which died and later came back to life.Chayei Sarah: Verse 5Come and behold, When a man goes to sleep each night, his soul leaves him to be judged before the King's court. If it merits life, his soul is returned to this world.

261029.Vayera p150 v497Vayera: Verse 497Rabbi Elazar said to him, What is Abraham praised for, as he already saw that Jacob was destined to issue from him? Since he was on his way to sacrifice Isaac, this cannot be such a great praise for him. THIS IS PARTICULARLY TRUE BECAUSE THIS MUST HAVE BROUGHT SOME DOUBT INTO HIS MIND ABOUT THE HOLY ONE, BLESSED BE HE. IF HE IS ABOUT TO OFFER HIM AS A SACRIFICE, HOW THEN WILL JACOB BE BORN?Vayera: Verse 498He said to him, It is certain that he saw Jacob, because even before THE SACRIFICE, Abraham had knowledge of wisdom. THIS MEANS THAT HE HAD ALREADY ATTAINED THE SUPERNAL MOCHIN THAT FLOW OVER THE THREE COLUMNS, THE THIRD COLUMN OF WHICH IS JACOB. So now he looked into the "third day," which is the third grade, TIFERET, to draw perfection from it - THAT IS, TO COMPLETE HIS MOCHIN, BECAUSE PERFECTION CANNOT BE REACHED EXCEPT THROUGH THE CENTRAL COLUMN. Then THE SCRIPTURES SAY THAT he saw Jacob, as it is written, "and he saw the place," MEANING HE SAW THE CENTRAL COLUMN, WHICH IS CALLED JACOB. But this still remained "afar off" from him, AS HE COULD NOT ACHIEVE IT NOW. He was on his way to bind Isaac and did not wish to have any doubts about the Holy One, blessed be He, WHO TOLD HIM TO OFFER ISAAC AS A SACRIFICE. AND THEREFORE, HE DID NOT ACHIEVE THE CENTRAL COLUMN COMPLETELY, AS IS FURTHER EXPLAINED.Vayera: Verse 499The words "afar off" MEAN THAT he only saw him through a clouded mirror, which is why he did not see him clearly. If the illuminating mirror had been over the opaque mirror, then Abraham would have grasped him properly, BUT THIS WAS NOT THE CASE. THUS, ABRAHAM SAW HIM only from "afar off."Vayera: Verse 500AND HE ASKS, Why did the clear shining mirror disappear? AND HE REPLIES, Because this is the grade of Jacob, and as Jacob was not yet born, his aspect was not yet present over this grade. Furthermore, it disappeared so that Abraham could go AND BIND HIS SON and receive his reward. SO ACCORDINGLY, "he saw the place afar off" MEANS THAT HE SAW Jacob, as is explained, "afar off," MEANING THAT he did not reach him.Vayera: Verse 501The verse, "And they came to the place which the Elohim had told him of" (Beresheet 22:9) implies that even though he had the ability to "see" Jacob, Abraham said that the Holy One, blessed be He, WHO TOLD HIM TO BIND ISAAC, certainly knows another way to achieve this end. So immediately, "Abraham built an altar there," WHICH MEANS THAT EVEN THOUGH HE SAW THAT ISAAC WOULD BEAR JACOB, HE HAD NO DOUBTS ABOUT THE COMMANDS OF THE HOLY ONE, BLESSED BE HE. AND BECAUSE OF HIS TRUST IN THE HOLY ONE, BLESSED BE HE, HE BUILT AN ALTAR.Vayera: Verse 502But before this, it is written, "And Isaac spoke to Abraham his father, and said, 'My father...'" (Ibid. 7) which has already been explained. But why did he not reply to him at all? AND HE REPLIES, Because Abraham ceased to have the mercy of a father towards his son. INSTEAD, THE ATTRIBUTE OF JUDGMENT CAME UPON HIM. THIS IS THE REASON WHY HE DID NOT ANSWER HIM THE FIRST TIME. Thus, it is written, "Here I am, my son." "Here I am," AS IF TO SAY - the Mercy has gone and changed into Judgment.Vayera: Verse 503Note that it is written, "And Abraham said," rather than "And his father said." This is because he was no longer like a father, but had become an adversary. Of the verse, "Elohim will provide himself a lamb," HE SAID, It should have been written, 'will provide us' and not "Himself." AND HE REPLIES THAT he said to him, Elohim will provide for His own needs at the appropriate time. Now, my son, and not the lamb, IS THE OFFERING. Immediately, it is written, "They went both of them together," WHICH MEANS THAT ISAAC FOLLOWED THE WILL OF HIS FATHER.

261028.Vayera v492Vayera: Verse 492Come and behold, observe the mystery behind this issue. Even though it is written, "Abraham" and not Isaac, Isaac is still included in the passage. It is written, "Elohim tested (et) Abraham," rather than 'tested Abraham.' Instead of a dative particle, it uses Et. Et is accurate and ALLUDES TO Isaac, because at that time ISAAC resided in lower Gvurah, WHICH REFERS TO THE NUKVA. And as he was bound and underwent the trial of Judgment performed by Abraham, ISAAC was crowned in his place together with Abraham, and the fire combined with the water and rose upward. AND ABRAHAM WITH CHESED ROSE UP TO CHOCHMAH, AND ISAAC WITH GVURAH ROSE UP TO BINAH. Then the dispute was settled properly, BECAUSE THEY MADE PEACE BETWEEN THEMSELVES, AS fire and water WERE COMBINED AND BECAME INCLUSIVE OF EACH OTHER.Vayera: Verse 493Who has ever seen a merciful father do a cruel thing TO HIS SON? It is only to settle the dispute and combine water with fire. THIS REFERS TO THE ATTRIBUTE OF CHESED OF ABRAHAM WITH THE FIRE OF ISAAC, and each one is properly crowned in its place. AND THIS REMAINED SO until Jacob appeared, WHO WAS THE SECRET OF THE CENTRAL COLUMN. Then, everything was properly established, and all three Patriarchs achieved perfection, WHICH MEANS THAT THEY BECAME A CHARIOT FOR THE UPPER THREE COLUMNS, and so the upper and lower beings were properly established.Vayera: Verse 494Of the verse, "And He said, Take now your son" (Beresheet 22:2), HE ASKS, How could Abraham HAVE TAKEN ISAAC, HIS SON, by force, when he was old? If you say THAT Isaac was still under his authority AND THEREFORE HAD TO OBEY HIS FATHER'S COMMANDMENTS, IT WOULD BE a good explanation. But this is similar to, "take Aaron and Elazar his son" (Bemidbar 20:25), WHERE THE MEANING IS only to convince them with words and remind them THAT THEY SHOULD FULFILL the will of the Holy One, blessed be He. So here as well, WITH ABRAHAM, THE MEANING IS to "take," by verbal persuasion, "your son, your only son, whom you love, Isaac, and go to the land of Moriah," as it is written, "I will go to the mountain of myrrh (Heb. mor)" (Shir Hashirim 4:6), to be established in a proper place.Vayera: Verse 495"On the third day, Abraham lifted up his eyes and saw the place afar off" (Beresheet 22:4). The meaning of "on the third day" has already been explained, but since it has already been stated, "And he rose up and went to the place of which the Elohim had told him" (Ibid. 3), ONE SHOULD ASK why does it then say, "On the third day...and he saw the place afar off?" WHAT DO WE LEARN FROM THIS REPETITION? HE REPLIES, It is written, "For in Isaac shall your seed be called" (Beresheet 21:12), because Jacob came from him. ISAAC IS THE SECRET OF THE LEFT COLUMN, WHICH HAS NO EXISTENCE WITHOUT THE CENTRAL COLUMN, WHICH IS JACOB. And, he is called "the third day," BECAUSE ABRAHAM, ISAAC, AND JACOB ARE THE SECRET OF CHESED, GVURAH AND TIFERET, WHICH ARE CALLED 'THREE DAYS.' THUS, JACOB, WHO IS TIFERET, IS EQUIVALENT TO THE THIRD DAY. THIS IS WHY HE LOOKED FOR JACOB, WHO IS THE CAUSE OF THE EXISTENCE OF ISAAC.Vayera: Verse 496The words, "and saw the place afar off," are similar to, "from afar off has Hashem appeared to me" (Yirmeyah 31:3), WHICH IS THE SECRET OF THE CENTRAL COLUMN. The phrase, "and he saw the place" refers to Jacob, of whom it is written, "and he took of the stones of that place" (Beresheet 28:11). SO Abraham looked into the "third day," which is the third grade, NAMELY TIFERET, and there he saw Jacob, who was to issue from him. BUT "afar off" MEANS at some distant time, as we have already explained, rather than in the near future.

261026.Vayera v489Vayera: Verse 489And what is "after" this grade, THAT IS, AFTER MALCHUT? THIS IS A REFERENCE TO THE WORDS, "that Elohim tested Abraham," which mean that the Evil Inclination came from there to lay accusations before the Holy One, blessed be He. THEREFORE, "ELOHIM TESTED ABRAHAM." This phrase should be studied carefully. It should have been written, 'tested Isaac,' because Isaac was already 37 years old and his father could no longer be punished for his sins. So if Isaac had said, 'I refuse to obey,' his father would not have been punished because of him. So then why is it written, "that Elohim tested Abraham," rather than, 'tested Isaac?'Vayera: Verse 490AND HE REPLIES, IT SHOULD definitely BE WRITTEN, "tested Abraham," because he was supposed to be included within Judgment, as there was no judgment in Abraham previously - HE HAD CONSISTED ENTIRELY OF CHESED. Now water was mixed with fire; CHESED WAS MIXED WITH JUDGMENT. So Abraham did not achieve perfection until he crowned (prepared) himself to execute Judgment and establish it in its place.Vayera: Verse 491So all his life, he did not reach perfection until now, until water mixed with fire - RIGHT MIXED WITH LEFT - and fire with water - LEFT WITH RIGHT. This is why, "Elohim tested Abraham" and not Isaac. Because THE HOLY ONE, BLESSED BE HE, invited Abraham to be included with Judgment ACCORDING TO THE SECRET OF THE LEFT. So when he performed THE ACT OF BINDING ISAAC, the fire entered the water, THAT IS, JUDGMENT ENTERED CHESED, and they were perfected by each other, AS WAS SAID BEFORE. This is what the act of Judgment accomplished, it included one within the other. This is also the reason why the Evil Inclination came and accused Abraham of not being properly perfected until he performed the act of Judgment by BINDING Isaac. THE PLACE of the Evil Inclination is "after" (beyond) these "things," WHICH ALLUDES TO MALCHUT ACCORDING TO THE SECRET OF THE VERSE, "SIN CROUCHES AT THE DOOR" (BERESHEET 4:7). And so he came to persecute.Vayera: Verse 492Come and behold, observe the mystery behind this issue. Even though it is written, "Abraham" and not Isaac, Isaac is still included in the passage. It is written, "Elohim tested (et) Abraham," rather than 'tested Abraham.' Instead of a dative particle, it uses Et. Et is accurate and ALLUDES TO Isaac, because at that time ISAAC resided in lower Gvurah, WHICH REFERS TO THE NUKVA. And as he was bound and underwent the trial of Judgment performed by Abraham, ISAAC was crowned in his place together with Abraham, and the fire combined with the water and rose upward. AND ABRAHAM WITH CHESED ROSE UP TO CHOCHMAH, AND ISAAC WITH GVURAH ROSE UP TO BINAH. Then the dispute was settled properly, BECAUSE THEY MADE PEACE BETWEEN THEMSELVES, AS fire and water WERE COMBINED AND BECAME INCLUSIVE OF EACH OTHER.Vayera: Verse 493Who has ever seen a merciful father do a cruel thing TO HIS SON? It is only to settle the dispute and combine water with fire. THIS REFERS TO THE ATTRIBUTE OF CHESED OF ABRAHAM WITH THE FIRE OF ISAAC, and each one is properly crowned in its place. AND THIS REMAINED SO until Jacob appeared, WHO WAS THE SECRET OF THE CENTRAL COLUMN. Then, everything was properly established, and all three Patriarchs achieved perfection, WHICH MEANS THAT THEY BECAME A CHARIOT FOR THE UPPER THREE COLUMNS, and so the upper and lower beings were properly established.

261025.Vayera v484Vayera: Verse 484"And it came to pass after these things, that Elohim tested Abraham and said to him, 'Abraham,' and he replies, 'Behold, here I am'" (Beresheet 22:1). Rabbi Yehuda began the discussion with the verse, "You are my king, Elohim" (Tehilim 44:5). This symbolizes the complete unification of all the grades as one; they ARE ATTACHED to one another. THIS IS BECAUSE IN THIS VERSE ARE THE SFIROT - CHESED, GVURAH, TIFERET AND MALCHUT - WHICH REPRESENT ALL THE GRADES, BECAUSE "YOU" ALLUDES TO CHESED, ACCORDING TO THE MYSTERY OF THE VERSE, "YOU ARE A PRIEST FOR EVER" (TEHILIM 110:4); "ELOHIM" IS GVURAH; "ARE" IS TIFERET; AND "MY KING" IS MALCHUT.Vayera: Verse 485"...Command deliverances for Jacob..." (Tehilim 44:5) MEANS THAT all the messengers who accomplish their missions in the world shall be from the side of Mercy and not from the side of Judgment. There are emissaries from both sides - some from the side of Mercy and some from the side of harsh Judgment. Those messengers who come from the side of Mercy never take upon themselves a mission of Judgment in the world.Vayera: Verse 486You might say, But we have learned that the angel who was revealed to Bilaam was a messenger of Mercy who changed to a messenger of Judgment, THEREBY SHOWING THAT A MESSENGER OF MERCY CAN EXECUTE JUDGMENT. HOWEVER, THE ANSWER IS he cannot. He never changed TO EXECUTE JUDGMENT. Rather, he was a messenger of Mercy who came to protect Yisrael and to be in their favor. But toward Bilaam, he was a messenger of Judgment. So these are the ways of the Holy One, blessed be He, when He does good to someone. We can see that this benefit to one person may be a punishment for another person. And so first, he was a messenger of Mercy for Yisrael. But for Bilaam he was a messenger of Judgment. Because of this, HE PLEADED, "Command deliverances for Jacob." Thus, David said, "Command this for the world so that when a messenger will be sent, he will be from the side of Mercy."Vayera: Verse 487Rabbi Aba said, "Command deliverances for Jacob" MEANS THAT HE PRAYED FOR JACOB, prayed for those in exile, that they might receive salvation. Come and behold, Jacob was the glory of the Patriarchs. Had it not been for Isaac, Jacob would not have appeared in the world. For this reason, "command deliverances for Jacob" alludes to Isaac, WHO IS THE DELIVERER OF JACOB, because when Isaac was saved DURING THE BINDING OF ISAAC, this was the deliverance of Jacob.Vayera: Verse 488"And it came to pass after these things..." Rabbi Shimon said, We have learned that the words "And it came to pass (Heb. vayehi) in the days" are said concerning trouble. Thus, even though it is not written 'in the days of,' there is still a certain tinge of distress, as it says, "Vayehi." "And it came to pass after" MEANS that it happened after the lowest of the supernal grades OF ATZILUT. And what is it? IT IS "these things (Heb. d'varim)," NAMELY MALCHUT, as it is written, "I am not a man of words (Heb. d'varim)" (Shemot 4:10).Vayera: Verse 489And what is "after" this grade, THAT IS, AFTER MALCHUT? THIS IS A REFERENCE TO THE WORDS, "that Elohim tested Abraham," which mean that the Evil Inclination came from there to lay accusations before the Holy One, blessed be He. THEREFORE, "ELOHIM TESTED ABRAHAM." This phrase should be studied carefully. It should have been written, 'tested Isaac,' because Isaac was already 37 years old and his father could no longer be punished for his sins. So if Isaac had said, 'I refuse to obey,' his father would not have been punished because of him. So then why is it written, "that Elohim tested Abraham," rather than, 'tested Isaac?'

261022.Lech Lecha p053 v130Lech Lecha: Verse 130וּבְגִין כָּךְ בְּכָל לֵילְיָא וְלֵילְיָא, נִשְׁמַתְהוֹן דְּצַדִּיקַיָיא סָלְקָן, וְכַד אִתְפְּלַג לֵילְיָא, קֻדְשָׁא בְּרִיךְ הוּא אָתֵי לְגִנְתָא דְעֵדֶן לְאִשְׁתַּעְשְׁעָא בְּהוֹ. בְּמַאן. אָמַר רָבִּי יוֹסֵי בְּכָלְהוֹ. בֵּין אִינוּן דִּמְדוֹרֵיהוֹן בְּהַהוּא עָלְמָא, בֵּין אִינוּן דְּיָתְבֵי בִּמְדוֹרֵיהוֹן בְּהַאי עָלְמָא, בְּכָלְהוֹ מִשְׁתַּעֲשַׁע בְּהוֹ קוּדְשָׁא בְּרִיךְ הוּא, בְּפַלְגּוּת לֵילְיָא.Because of this, BECAUSE THE SOULS ARE THE FRUIT OF THE HANDIWORK OF THE HOLY ONE, BLESSED BE HE, on each and every night, the souls of the righteous rise up TO THE GARDEN OF EDEN. And at midnight, the Holy one, blessed be He, comes to the Garden of Eden to delight Himself with them. With whom DOES HE DELIGHT HIMSELF? IS IT WITH THE SOULS OF THE LIVING OR THE DECEASED? Rabbi Yosi answers, With them all! With those who dwell in that World OF TRUTH, and with those who dwell in this world. Together, with them all, the Holy One, blessed be He, finds delight at midnight in the Garden of Eden.Lech Lecha: Verse 131תָּא חֲזֵי, עָלְמָא דִלְעֵילָא, אִצְטְרִיךְ לְאִתְעֲרוּתָא דְעָלְמָא תַּתָּאָה, וְכַד נִשְׁמַתְהוֹן דְּצַדִּיקַיָיא נָפְקֵי מֵהַאי עָלְמָא, וְסָלְקֵי לְעֵילָא, כָּלְהוֹ מִתְלַבְּשֵׁי בִּנְהוֹרָא דִלְעֵילָא, בִּדְיוֹקְנָא יְקָר, וּבְהוֹ קֻדְשָׁא בְּרִיךְ הוּא מִשְׁתַּעֲשַׁע, וְתָאֵיב לוֹן, דְּאִנְהוּ פְּרִי עוֹבָדוֹי. וְעַל דָא אִקְרוּן יִשְׂרָאֵל, דְּאִית לוֹן נִשְׁמָתִין קַדִּישִׁין, בְּנִין לְקֻדְשָׁא בְּרִיךְ הוּא, כְּד"א בָּנִים אַתֶּם לַה' אֱלֹקֵיכֶם, בָּנִים וַדַּאי, אִיבָּא דְּעוֹבָדוֹי.Come and see, the upper world needs to be aroused by the lower world. When the souls of the righteous leave this world and rise up TO THE GARDEN OF EDEN, they are all clothed by the Supernal Light - by a splendid figure. And the Holy One, blessed be He, delights Himself with them and longs for them because they are the fruit of His handiwork. Therefore the people of Yisrael are called "children to the Holy One, blessed be He," because they have acquired holy souls. As it is written, "You are the children of Hashem your Elohim" (Devarim 14:1). Because THE SOULS are definitely the "children" - the fruit - of His Handiwork.Lech Lecha: Verse 132אֲמַר ר' יֵיסָא, וַאֲפִילּוּ אִינוּן דִּבְהַאי עָלְמָא. הָאֵיךְ אָמַר לוֹ, בְּגִין דִּבְפַלְגוּת לֵילְיָא, כָּל אִינוּן זַכָּאֵי קְשׁוֹט, כָּלְהוֹ מִתְעָרֵי לְמִקְרֵי בְּאוֹרַיְיתָא, וּלְמִשְׁמַע תּוּשְׁבְּחָן דְּאוֹרַיְיתָא, וְהָא אִתְּמָר, דְּקֻדְשָׁא בְּרִיךְ הוּא וְכָל אִינוּן צַדִּיקַיָא דִּבְגוֹ גִנְתָא דְעֵדֶן, כָּלְהוֹ צַיְיתִין לְקָלֵיהוֹן, וְחוּטָא דְחֶסֶד אִתְמְשַׁךְ עֲלַיְיהוּ בִּימָמָא, דִּכְתִיב יוֹמָם יְצַוֶּה ה' חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי.Rabbi Yesa said, YOU SAY THAT HE even delights himself with those SOULS of this world. How can that be? He replied, Because at midnight, all the truly righteous people awaken to study Torah and recite all the praises of Torah. And we have learned that the Holy One, blessed be He, together with all the righteous who are in the Garden of Eden, all listen attentively to their voices. And, during the day, a thread of grace is woven around them. As it is written, "Yet Hashem will command his loving kindness in the daytime, and in the night, His song shall be with me..." (Tehilim 42:9). BECAUSE OF THE SONG AT NIGHT, THEY MERIT HIS LOVING KINDNESS DURING THE DAY.Lech Lecha: Verse 133וְעַל דָּא תּוּשְׁבְּחָן דְּסָלְקִין בְּלֵילְיָא קַמֵּיהּ, דָּא תּוּשְׁבַּחְתָּא שְׁלִים. תָּא חֲזֵי, בְּשַׁעֲתָא דְיִשְׂרָאֵל הֲווֹ סְגִירִין בְּבָתֵּיהוֹן, כַּד קְטַל קֻדְשָׁא בְּרִיךְ הוּא בְּכוֹרֵיהוֹן דְּמִצְרָאֵי, הֲווֹ אֲמָרֵי הֲלֵילָא וְתֻשְׂבְּחָן קַמֵּיהּ.Therefore, the praises that rise up before the Holy One, blessed be He, at night, are the most complete. Come and behold, When the people of Yisrael were shut in their houses, while the Holy One, blessed be He, was slaying the firstborns of the Egyptians, they were reciting these praises and psalms before the Holy One, blessed be He.

261021.Lech Lecha p074 v203Lech Lecha: Verse 203וּפִרְיוֹ מָתוֹק לְחִכִּי. אִלֵּין מִלִּין דְּאוֹרַיְיתָא, דִּכְתִיב בְּהוֹ וּמְתוּקִים מִדְּבַשׁ וְנוֹפֶת צוּפִים. דָּבָר אֲחֵר וּפִרְיוֹ מָתוֹק לְחִכִּי, אִלֵּין נִשְׁמַתְהוֹן דְּצַדִּיקַיָא, דְּכָלְהוֹ אִיבָּא דְּעוֹבָדוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, וְקָיְימֵי עִמֵּיהּ לְעֵילָא."And his fruit was sweet to my taste" refers to the words of Torah, which are described as "sweeter than honey and the honeycomb" (Tehilim 19:11). According to another explanation, "And his fruit was sweet to my taste" refers to the souls of the righteous, who are all the fruit of the handiwork of the Holy One, blessed be He, and abide with Him above.Lech Lecha: Verse 204תָּא חֲזֵי, כָּל נִשְׁמָתִין דְּעָלְמָא, דְּאִינוּן אִיבָּא דְּעוֹבָדוֹי דְּקֻדְשָׁא בְּרִיךְ הוּא, כָּלְהוֹ חַד, בְּרָזָא חַד, וְכַד נָחֲתֵי לְעָלְמָא, כָּלְהוֹ מִתְפָּרְשִׁין, בִּגְוָונִין דְּכַר וְנוּקְבָא, וְאִינוּן דְּכַר וְנוּקְבָא מְחוּבָּרִין כַּחֲדָא.Come and behold, All the souls in the world, who are the fruit of the handiwork of the Holy One, blessed be He, are one in the same secret. IN THE UPPER WORLD, THEY ARE NOT YET DISTINGUISHED AS MALE AND FEMALE. Only when they descend to the world are their souls separated to male and female. And every soul has a male and female part, united together as one.Lech Lecha: Verse 205וְתָּא חֲזֵי, תֵּיאוּבְתָּא דְנוּקְבָא לְגַבֵּי דְכוּרָא, עָבֵיד נְפָשׁ. וּרְעוּתָא דְּתֵיאוּבְתָּא דִּדְכוּרָא, לְגַבֵּי נוּקְבָא, וְאִתְדַּבְּקוּתָא דִילֵיהּ בָּהּ, אַפֵּיק נְפָשׁ, וְכָלֵיל תֵּיאוּבְתָּא דְנוּקְבָא, וְנָטֵיל לָהּ. וְאִתְכְּלֵיל תֵּיאוּבְתָּא תַּתָּאָה, בְּתֵיאוּבְתָּא דִּלְעֵילָא, וְאִתְעֲבִידוּ רְעוּתָא חָדָא, בְּלָא פֵּרוּדָא.Come and behold, the passion of the female to the male brings forth a Nefesh. And the passion of the male towards the female, and his clinging to her, also brings forth a Nefesh, which includes THE NEFESH FROM the passion of the female. Thus the passion of the lower, THE FEMALE, is united with the passion of the upper, THE MALE, and BOTH NEFASHOT become one desire without any separation.Lech Lecha: Verse 206וּכְדֵין כָּלִיל כֹּלָא נוּקְבָא, וְאִתְעַבְּרַת מִן דְּכוּרָא, וְתֵיאוּבְתִּין דְּתַרְוַויְיהוּ מִתְדַּבְּקָן כַּחֲדָא, וְעַל דָּא, כֹּלָּא כָּלִיל דָּא בְּדָא. וְכַד נִשְׁמָתִין נָפְקִין, דְּכַר וְנוּקְבָא כַּחֲדָא נָפְקִין.Then the female includes everything within herself BY TAKING BOTH NEFASHOT and becoming pregnant with them through the male. And the passion of both of them conjoins them as one. Therefore, each is included within the other. And when the souls come out, male and female are within them together, as one.Lech Lecha: Verse 207לְבָתַר, כֵּיוָן דְּנָחֲתֵי, מִתְפָּרְשָׁן דָּא לְסִטְרָא דָא, וְדָא לְסִטְרָא דָא, וְקֻדְשָׁא בְּרִיךְ הוּא מְזַוֵּוג לוֹן לְבָתַר. וְלָא אִתְיְיהֵיב זִוּוּגָא לְאָחֳרָא, אֶלָּא לְקֻדְשָׁא בְּרִיךְ הוּא בִּלְחוֹדוֹי, דְּאִיהוּ יָדַע זִוּוּגָא דִּלְהוֹן לְחַבְּרָא לוֹן כִּדְקָא יָאוֹת.Later, when they descend TO THIS WORLD, they are separated from each other, THE MALE FROM THE FEMALE. Each one turns his way. And the Holy One, blessed be He, mates them again. The key to mating them is given only to the Holy One, blessed be He. Only He knows the proper mate for each to properly reunite them, SO THE MALE AND FEMALE WILL BE OF THE SAME SOUL.Lech Lecha: Verse 208Happy is the person who is meritorious in his deeds and walks the Path of Truth, so they will unite one Nefesh with the other, THE MALE WITH THE FEMALE, as they were before THEY CAME TO THIS WORLD. For if he is worthy in deeds, he is a complete man. BUT IF HE IS NOT MERITORIOUS, THAN HE SHALL NOT BE GIVEN HIS SOUL MATE. This is why it is written about him, "And his fruit is sweet to my taste." Because this man is blessed with reunion OF MALE AND FEMALE, AS IT SHOULD PROPERLY BE. And the world is blessed by him THROUGH HIS SWEET FRUIT, NAMELY GOODLY CHILDREN, because everything depends on whether a person's actions have been meritorious or not.