260114.vaera v73

Vaera: Verse 73

"And I appeared to Abraham, to Isaac, and to Jacob." By Jacob, there is an additional Vav (= and) AS IT IS SAID, "AND TO JACOB" TO SHOW that he is the selected of the patriarchs. VAV DENOTES TIFERET, WHICH IS THE CENTRAL COLUMN OF ZEIR ANPIN, AND JACOB WAS A CHARIOT FOR IT, AND ABRAHAM AND ISAAC ARE THE TWO COLUMNS, RIGHT AND LEFT OF ZEIR ANPIN, AND THEIR PERFECTION IS DEPENDENT ON THE CENTRAL COLUMN, WHICH IS JACOB. The same way, it is said, "The Elohim of Abraham, the Elohim of Isaac and the Elohim of Jacob" (Shemot 3:6). By Jacob there is an additional Vav (= and). Rabbi Yosi said, If so, it is written, "I am Hashem, Elohim of Abraham your father, and Elohim of Isaac" (Beresheet 28:13). Here Isaac is written with an additional Vav. BUT SURELY IT IS THE CONJUNCTIVE VAV. IT DOES NOT CARRY A HOMILETICAL REASON.

Vaera: Verse 74

He said to him, It is well, AND THERE IS NO DIFFICULTY because Jacob was alive, and THE VERSE included Jacob in Isaac, whose eyes were dim, and who was as one who is dead. Because as long as a person lives in this world, the Holy Name is not mentioned in relation to him. Therefore, he was included in Isaac. THEREFORE THERE IS AN ADDITIONAL VAV BY ISAAC, but now that Jacob has died, the matter has returned to its place. This is the meaning of, "And I appeared to Abraham, to Isaac, and to Jacob" with an additional Vav.

Vaera: Verse 75

"By the name of El Shadai" means I appeared to them from within the mirror that does not illuminate, WHICH IS MALCHUT THAT IS CALLED EL SHADAI, but did not appear through the illuminating mirror, WHICH IS ZEIR ANPIN CALLED YUD HEI VAV HEI. And if you say THE PATRIARCHS united with the Nukva only, NAMELY MALCHUT, and not more, come and see that ZEIR ANPIN never separated FROM THE NUKVA IN RELATION TO THE PATRIARCHS. This is the meaning of, "And I have also established my covenant with them" (Shemot 6:4), because the covenant THAT IS THE YESOD OF ZEIR ANPIN joined with MALCHUT.

Vaera: Verse 76

One should learn from the Holy One, blessed be He, NOT TO SEPARATE BETWEEN ZEIR ANPIN AND THE NUKVA because He did not separate them, as it is written, "El Shadai", WHICH IS THE NUKVA, as well as, "And also I have sustained My covenant with them", WHICH IS YESOD OF ZEIR ANPIN THAT HAS JOINED WITH HER. And we learned that whoever has merited to a covenant, TO YESOD OF ZEIR ANPIN, merited the land, WHICH IS THE NUKVA, SINCE THEY ARE JOINED TOGETHER, AS MENTIONED.

Vaera: Verse 77

One day, Rabbi Chiya and Rabbi Yosi were before Rabbi Shimon. Rabbi Shimon opened the discussion saying, "Be afraid of the sword. For wrath brings the punishments of the sword, that you may know that there is a judgment" (Iyov 19:29). HE ASKS, It is written, "Be afraid of the sword." What sword? HE ANSWERS, This is "a sword...that shall avenge My covenant" (Vayikra 26:25). This sword, WHICH IS MALCHUT, stands to observe who is false to the covenant, WHICH IS YESOD, because anyone who is false to the covenant BLEMISHES IT WITH SEXUAL MISCONDUCT OR SPILLING SEMEN IN VAIN, it is this sword that takes vengeance on him.

Vaera: Verse 78

This is the meaning of, "For wrath brings the punishments of the sword." What is the reason? IT IS that anyone who is false to the covenant distances the desire OF MALCHUT TO RECEIVE SUSTENANCE FROM ZEIR ANPIN, and thus whoever should receive SUSTENANCE, NAMELY YESOD does not receive it, and does not give to his place, since his place, WHICH IS MALCHUT, is not awakened toward him. BECAUSE OF THE BLEMISH IN THE COVENANT THE DESIRE TO RECEIVE SUSTENANCE WAS TAKEN FROM HER. Everyone who observes this covenant arouses the covenant towards its place, WHICH IS MALCHUT, and the upper and lower beings are blessed.

260128.beshalach v372

Beshalach: Verse 372

Come and behold, every day the dew of Atika Kadisha drips to Zeir Anpin, and the whole Field of Holy Apples is blessed, WHICH IS MALCHUT, and from that, dew is drawn to these below. The holy angels are nourished from it, each one according to his ability to eat. This is what is written, "Man ate the bread of angels" (Tehilim 78:25); NAMELY, THAT DEW MENTIONED EARLIER, WHICH IS THE BREAD OF ANGELS. Yisrael ate of that food in the wilderness, THE MANNA.

Beshalach: Verse 373

Rabbi Shimon said, Many people are nourished from it today. And who are they? They are the friends, who are occupied with Torah days and nights. And if it you think that it was actually the same food THAT THE CHILDREN OF YISRAEL ATE IN THE WILDERNESS, it is not, but it is very similar to that food, for it is worth double THE MANNA THAT THE CHILDREN OF YISRAEL ATE IN THE WILDERNESS.

Beshalach: Verse 374

Come and behold, when Yisrael came and cleaved unto the Holy King, they merited then to eat a much higher bread because of the uncovering of the holy sign OF THE CIRCUMCISED ORGAN. Before, when they left Egypt, they came with bread called unleavened bread (Heb. Matzah), WHICH IS MALCHUT. Now they merited to eat a different, much higher bread, from a high place, as it is written, "Behold I will rain bread from the heavens for you," actually from the heavens, WHICH IS ZEIR ANPIN, and it became available to Yisrael from this place at that time. The friends who are occupied with Torah are nourished from a higher place. What is it? It is as written, "Wisdom gives life to those who have it" (Kohelet 7:12), which is a place far higher THAN ZEIR ANPIN.

Beshalach: Verse 375

Rabbi Elazar said to him, If so, why are those occupied with Torah weaker than other people, for the other people appear to be stronger than those who are occupied with Torah? He said to him, You ask well.

Beshalach: Verse 376

Come and behold, all the food of the inhabitants of the world comes from above. That food that comes from the heaven and the earth is the food of the whole world. It is the food of all, and it is coarse and thick nourishment. The food that comes from a higher source and is a finer food comes from the place where Judgment is prevalent, NAMELY MALCHUT, and this is the food that Yisrael ate when they left Egypt, NAMELY, UNLEAVENED BREAD. The food that was provided Yisrael at that time in the wilderness was from a higher place, called 'heavens,' WHICH IS ZEIR ANPIN. It is a finer food that enters into the soul more THAN ANY OTHER FOOD. It is more separate from the body and is called 'the food of the angels,' NAMELY MANNA.

Beshalach: Verse 377

The food that is the highest of all is the food of the friends, those who are occupied with Torah, who eat the food of the spirit and the soul and do not eat physical food at all. It is from the place that is more precious than anything, called Chochmah (Wisdom). Therefore, the bodies of the friends are weaker than the people of the world because they do not eat the food of the body at all. They eat only the food of the spirit and soul from the distant place, higher and more precious than all - WHICH IS CHOCHMAH, WHICH IS FAR AWAY, AS IT IS WRITTEN, "I SAID, 'I WILL BE WISE; BUT IT WAS FAR FROM ME'" (KOHELET 7:23). Therefore, that food is far more refined than all. Blessed is their portion. This is what is written, "Wisdom gives life to those who have it." Blessed is the portion of a body that can be nourished with the food of the soul.

Beshalach: Verse 378

Rabbi Elazar said to him, Certainly, it is so, but in the present time how is such food to be found? He said to him, You ask well. Come and behold, this is the clarification of the matter. The first food is the food of the whole world, that which comes from the heavens and earth. And it is the food of the body.

260201.yitro v326

Yitro: Verse 326

She revealed Herself, as written, "by the river K'var" (Yechezkel 1:1), meaning by the water, in a place where impurity cannot dwell. That river was one of the four rivers which issued from the Garden of Eden, as written, "by the river K'var." What does "K'var" (lit. 'already') mean? That it already existed from a place upon which the Shechinah dwelt, as it is written, "And the hand of Hashem was there" (Ibid.), that is, there and not elsewhere.

Yitro: Verse 327

Rabbi Chiya said, It is written, "Also out of the midst of it came the likeness of four living creatures. And this was their appearance; they had the likeness of a man" (Yechezkel 1:5). And we have learned, according to the esoteric teaching, that there are four living creatures in the holy chamber, WHICH IS BINAH. They are the most ancient celestial beings WHICH ARE DERIVED from Atika Kadisha (the Holy Ancient One), and which include the Supernal Name, YUD HEI VAV HEI, FOR YUD IS A LION, HEI IS AN OX, VAV IS AN EAGLE, AND THE LAST HEI IS A MAN. AND THEY ARE THE SECRET OF THE THREE COLUMNS AND MALCHUT WHICH RECEIVES THEM. Ezekiel saw only the likeness of the supernal Chariots, because he saw them from a region which was not very bright, MEANING FROM THE WORLD OF YETZIRAH. As we have already learned, as there is above IN BINAH so it is below IN MALE AND FEMALE, and so in all the worlds, BRIYAH, YETZIRAH AND ASIYAH. And all of them are linked one with another, AND WHATEVER THERE IS IN THE UPPER WORLD, THERE IS ALSO IN THE LOWER ONE, AND HE SAW THEM IN THE WORLD OF YETZIRAH.

Yitro: Verse 328

And you may think that he beheld them further above THE WORLD OF YETZIRAH. Yet we learned that Moses saw the vision from a bright mirror, WHICH IS ZEIR ANPIN, while other prophets derived their visions from a dull mirror, as written, "And I saw visions (Heb. mar'ot) of Elohim." The word "MAR'OT" is written WITHOUT THE LETTER VAV, WHICH INDICATES MALCHUT, and, "If there be a prophet among you, I, Hashem make Myself known to him in a vision... My servant Moses is not so...With him I speak mouth to mouth" (Bemidbar 12:6-7).

Yitro: Verse 329

Rabbi Yosi said, Come and behold. All the prophets are IN COMPARISON WITH MOSES, like a female to a male, as written, "With him I speak mouth to mouth, manifestly (Heb. u'mar'eh, lit: 'and a mirror')," WHICH IS MOST CERTAINLY THE BRIGHT MIRROR (HEB. MAR'AH), AS IT IS WRITTEN, WITH HIM I SPEAK "MOUTH TO MOUTH." Of all other prophets it is said, "If there be a prophet among you, I, Hashem make Myself known to him in a vision (Heb. bemar'ah)," MEANING THAT THEY DERIVED THEIR VISION FROM A DULL MIRROR. AND IT IS WRITTEN, "bemar'ah," (lit. 'a vision') and not 'mar'ot,' WITHOUT THE LETTER VAV. All the more so of Ezekiel, as it is not written in relation to him 'mar'eh' but rather "mar'ot," without THE LETTER VAV, FOR HE SAW THE VISION FROM THE WORLD OF YETZIRAH. This is all the more so for Moses, of whom it is written, "and not in dark speeches," but showed him everything clearly. Blessed, indeed, was the generation among whom this prophet lived.

Yitro: Verse 330

Rabbi Yosi said, In the name of Rabbi Yehuda, that Yisrael saw the precious glory of their King face to face, and there were neither blind nor lame, nor deaf, nor any without hands among them. No blind, as it is written, "And all the people perceived;" no lame, as it is written, "And they stood at the foot of the mountain" (Shemot 19:17). There were no lame and none without hands, as written, "And they said, 'All that Hashem has said will we do and obey" (Shemot 24:7); and of the days to come it says, "Then shall the lame man leap as a hart and the tongue of the dumb sing" (Yeshayah 35:6).

260129.beshalach v382

Beshalach: Verse 382

And more precious than all of them is the food that the friends who are occupied with Torah EAT. It is the food that comes from the Supernal Chochmah, WHICH IS ACTUAL CHOCHMAH. What is the reason THAT IT COMES from this place? It is because Torah emanates from the supernal Chochmah, and those who are occupied with Torah enter into the main source of the roots. Therefore, their food comes from that high, holy place.

Beshalach: Verse 383

Rabbi Elazar approached and kissed the hands OF RABBI SHIMON, HIS FATHER. He said, Blessed is my portion that I understood these words. Blessed is the portion of the righteous who are occupied with Torah days and nights, for it merits them in this world and in the World to Come, as it is written, "For He is your life, and the length of your days" (Devarim 30:20).

Beshalach: Verse 384

"Behold I will rain down bread from the heavens for you." Rabbi Yosi opened the discussion with the verse, "You open your hand, and satisfy the desire of every living thing" (Tehilim 145:16). What is written above? "The eyes of all wait upon You" (Ibid. 15). All the people of the world hope and raise their eyes to the Holy One, blessed be He. Therefore, all believers must request their food from the Holy One, blessed be He, on a daily basis, and pray their prayers for it.

Beshalach: Verse 385

HE ASKS, What is the reason? AND HE SAYS, Because everyone who says his prayer to the Holy One, blessed be He, for his food, causes that tree that contains everyone's food to be blessed through him. Although he has food, he still must ask for it before the Holy One, blessed be He, and pray his prayer for nourishment every day, in order that through him, blessings shall be prevalent above every single day. This is the meaning of, "Blessed be Adonai day by day" (Tehilim 68:20).

Beshalach: Verse 386

Therefore, a person should not cook food on one day for another day, in order not to leave over from one day to another. This is what is meant by, "And the people shall go out and gather a certain portion every day" (Shemot 16:4). "Every day," is exact, except on Shabbat eve for Shabbat, as we have established. Then the Holy One, blessed be He, is full of blessings every day. Then it is written, "You open Your hand, and satisfy the desire of every living thing." What is the "desire?" That is that particular desire that comes from Atika Kadisha, WHICH IS KETER, and a desire emanates from Him that there shall be food available to all. And he who requests food every single day is called 'a faithful son,' a son on account of whom blessings are prevalent above.

Beshalach: Verse 387

Rabbi Aba opened the discussion, saying: "Hashem takes pleasure in those who fear Him, in those who hope in His steadfast love" (Tehilim 147:11). How important it is for people to go in the ways of the Holy King, and to go in the paths of the Torah, so that blessings will be prevalent for everyone, those above and those below.

Beshalach: Verse 388

For we have learned, it is written, "Yisrael, in whom I will be glorified" (Yeshayah 49:3). Indeed, "I will be glorified." What is its meaning? It is because of Yisrael below, WHO ELEVATE MAYIN NUKVIN ('FEMALE WATERS'), that the Holy One, blessed be He, is glorified above. What is His glory-He dons Tefilin, in which colors are mixed, with which to be glorified. FOR THE FOUR PORTIONS ARE THE SECRETS OF THREE COLORS, WHITE, RED, AND GREEN, AND THEY COMBINE IN THE SECRET OF THREE COLUMNS TO ILLUMINATE IN ALL PERFECTION.

260115.vaera - General and particularRabbi Yosi opens with: "And I shall take you to me as a people and I will be to you as an Elohim and you will know that I am Hashem your Elohim." Rabbi Shimon tells us that the first and most important precept is to know God in the general sense - to know that there is a supernal ruler who is the master of the world and who created all the worlds, heaven and earth, and all their beings. Just as this is the beginning of the precepts, the end of them is to know Him particularly -- General and Particular are Beginning and End. They are also the secret of male and female as in Zeir Anpin and Nukva. At the end of 40 years of wandering following the exodus from Egypt, Moses told the children of Yisrael: "Know therefore this day, and consider it in your heart that Yud Hei Vav Hei is the Elohim." This then is the particular. Rabbi Shimon says that the fear of Hashem is the beginning of knowing Him in particular. We are told next that a person should perfect the 248 limbs of the soul of man - the 248 positive precepts. After he has been perfected in general, he will know in particular. Rabbi Shimon turns to a discussion of the limbs, the days of the year, the Sfirot and their cures. Blessings, life and cures come down to a person only after he completes all 248 precepts. The first word of the Torah when it was given on Mount Sinai was "Anochi (I am)," which is the secret of the first precept of knowing Him in general. "For Hashem your Elohim is a consuming fire" is an allusion to the particular.Vaera: Verse 55

Ra'aya Meheimna (The Faithful Shepherd). "And I will take you to Me for a people, and I will be to you as an Elohim; and you shall know that I am Hashem your Elohim..." (Shemot 6:7). This commandment is the first of all the precepts BECAUSE the very beginning of all the precepts IS to know the Holy One, blessed be He, in the general ASPECT. HE ASKS, What is meant by general? HE ANSWERS, IT IS to know that there is a Supernal Ruler, who is the Master of the world, and who created all the worlds, heaven and earth, and all their hosts. This is in general. And everything ends in the particular, NAMELY to know Him in the details.

Vaera: Verse 56

General and particular is beginning and end. THEY ARE the secret of male and female as one BECAUSE ZEIR ANPIN IS CALLED GENERAL AND THE NUKVA IS CALLED PARTICULAR. Thus man in this world WHO IS OCCUPIED WITH PRECEPTS is occupied with the general and particular, WHICH ARE THE BEGINNING AND THE END OF THE PRECEPTS. AND WE FIND man in this world to be general and particular MEANING THAT HE HAS TO BE PERFECTED BY BOTH. And the perfection of this world is general and particular, SO THE GENERAL, WHICH IS ZEIR ANPIN, WOULD BE UNITED WITH THE NUKVA, WHICH IS PARTICULAR. Therefore, it is first of all necessary to know that there is a ruler and judge in the world, who is the master of all the worlds, who created man from dust and blew into his nostrils the breath of life. This is general.

Vaera: Verse 57

When Yisrael left Egypt, they did not know the Holy One, blessed be He. When Moses came to them, he taught them this first precept, as it is written, "And you shall know that I am Hashem your Elohim, who brings you out..." Were it not for this commandment, Yisrael would not be faithful TO HASHEM, EVEN AFTER all these miracles and mighty acts that THE HOLY ONE, BLESSED BE HE, performed for them in Egypt. After they knew this commandment in general, miracles and mighty deeds were performed for them, FOR THEY WERE ALREADY CERTAIN THAT THEY WOULD BELIEVE IN HASHEM THROUGH THEM, AS IT IS WRITTEN, "AND YISRAEL SAW...AND BELIEVED IN HASHEM, AND IN MOSES HIS SERVANT" (SHEMOT 14:31).

260120.bo v074

Rabbi Shimon tells us why God required the sign of blood to be placed outside the entrance so that He would pass over Yisrael's houses when He killed the Egyptians. He says that idol worshipping is the only thing which is punished without a person having had to commit an action of some kind. The blood placed on the three places of the lintel and side posts corresponds to the three columns. There is some discussion of the color of the columns and the color of blood, and of the two bloods of Passover and Circumcision that correspond to Mercy and Judgment. At the same time that the Egyptians were being killed, the children of Yisrael were being healed from their circumcision. We are told that the entrance, in "And Hashem will pass over on the entrance," is the opening to draw the spirit and the body, which opening is only freed upon circumcision. Rabbi Aba says that when "pass through" is written, as in "And Hashem will pass through to smite Egypt," it always means that God passed down through the emanations of the Sfirot to perform either Judgment or Mercy.Bo: Verse 74

"For Hashem will pass through to smite Egypt..." (Shemot 12:23) We learned, as Rabbi Yosi said, that this passage is difficult. Could it be that first "He sees the blood" and then He "will pass over" (Ibid.), which means He made a sign? If you say it is because of the commandment to place the blood, then why WAS IT PLACED outside THE DOOR, and why on the lintel and two side posts? WHY DID HE NEED THIS? IS NOT EVERYTHING REVEALED BEFORE THE HOLY ONE, BLESSED BE HE? It is written, "He reveals the deep and secret things" (Daniel 2:22). And why did He have to have to reveal the blood on the lintel and two side posts?

Bo: Verse 75

HE ANSWERS, But we studied that it is written, "And when Hashem saw it, He abhorred them" (Devarim 32:19), and also, "And Hashem saw that the wickedness of man was great in the earth" (Beresheet 6:5). Yet we learned that providence is not seen above unless an action below becomes manifest from it. Before an action is done below, there is no looking to punish, except for the thought of idolatry, WHICH IS PUNISHED WITHOUT AN ACTION, as it is written, "Take heed to yourselves, that your heart be not deceived" (Devarim 11:16). After the action is done, providence is aroused. Therefore everything, both good and bad, depends upon action.Bo: Verse 76

Rabbi Yosi said, All the marketplaces of Egypt were full of idols. Moreover, every house had kinds OF WITCHCRAFTERS who with their witchcraft connected with the lower crowns that were below to arouse the Impure Spirit amongst them.

Bo: Verse 77

We have learnt the secret meaning of it. It is written, "And take a bunch of hyssop, and dip it in the blood that is in the basin, and touch with it the lintel and two side posts..." (Shemot 12:22). HE ASKS, Why a bunch of hyssops? HE ANSWERS, In order to destroy the Impure Spirit from among them and to indicate on their houses at these three places the Complete Faith, one on this side and one on that side - ON THE TWO SIDE POSTS THAT ALLUDE TO THE TWO COLUMNS, RIGHT AND LEFT - and one between them ON THE LINTEL THAT ALLUDES TO THE CENTRAL COLUMN. Therefore, "Hashem will pass over the door, and will not allow the Destroyer to come into your houses to smite you" (Ibid. 23), for He sees the Holy Name marked on the entrance, WHICH IS THE SECRET OF THE THREE COLUMNS.

260127.beshalach v141Rabbi Chiya opens with the verse, "She is like the merchant ships; she brings her food from afar," and "from afar she brings her food." He says that the merchant ships are the Congregation of Yisrael, and that "brings her food" means by a level that dwells on her, that is the central column. He speaks about "all the rivers flow into the sea," telling of the movement and flow through that level, Yesod, down to the sea, Malchut, and from Binah to Yesod, back and forth. Rabbi Yitzchak says that those who merit the World to Come will merit the pairing of supernal Aba and Ima, which never separate.Beshalach: Verse 141

Rabbi Chiya opened the discussion with the verse, "She is like the merchant ships; she brings her food from afar" (Mishlei 31:14). "She is like the merchant ships," refers to the Congregation of Yisrael, NAMELY MALCHUT. "She brings her food from afar," as it is written, "Behold the Name of Hashem comes from afar" (Yeshayah 30:27). "She brings her food," meaning by one level that dwells upon her, WHICH IS THE CENTRAL COLUMN, WHICH IS THE SECRET OF YESOD OF ZEIR ANPIN. All the rivers and springs that run into the sea flow through it, as it is written, "All the rivers run into the sea" (Kohelet 1:7).Beshalach: Verse 142

"To the place that the rivers flow" (Ibid.). Although all the rivers flow through that level, WHICH IS YESOD, and that level lowers them down to the sea, WHICH IS MALCHUT, do not think that it poured those rivers INTO THE SEA, so that others do not dwell in it and do not flow through it as before. THEREFORE, it says again, "To the place that the rivers flow, thither they return" (Kohelet 1:7). THEY RETURN to the place of that level that the rivers went out from once - "Thither they return to go." There, they return from that high supernal place, NAMELY, FROM BINAH THEY RETURN AGAIN TO YESOD, FOR THE FLOW never halts from there and they all gather in that place IN YESOD. And why, "to go?" To go to that place of the sea, WHICH IS MALCHUT, as we have learned. And what is the name of that level? It is called 'Righteous,' NAMELY YESOD OF ZEIR ANPIN.

Beshalach: Verse 143

Rabbi Yehuda said, It is written, "There go the ships, there is the Leviathan, whom You have made to play therein" (Tehilim 104:26). "There go the ships" MEANS THAT in this sea traverse and go THE SHIPS until they approach to join at that level, WHICH IS YESOD. Then it is written, "There is the Leviathan, whom You have made to play therein," BECAUSE LEVIATHAN IS YESOD IN ZEIR ANPIN.

Beshalach: Verse 144

Rabbi Yitzchak said, there is one union that is kept in friendship very high, and they never separate - WHICH IS THE SECRET OF THE UNION OF SUPERNAL ABA AND IMA, WHICH ARE THE FIRST THREE SFIROT OF BINAH. Rabbi Yehuda said, Who merits that union? He said to him, One who has a share in the World to Come, WHICH IS BINAH. And it is specifically "the World to Come," FOR ONE WHO DID NOT MERIT THE WORLD TO COME, WHICH IS BINAH, WILL NOT MERIT THAT UNION.

Beshalach: Verse 145

RABBI YEHUDA said to him, Behold, from here we learned what is written, "There is the Leviathan, whom (Heb. zeh) You have made to play therein." So it seems, "zeh," is mentioned WHICH IS YESOD, and Zeh ('this,' masc.) and Zot ('this,' fem.) are known TO BE YESOD AND MALCHUT. SO WE SEE THAT EVEN IF HE DOES NOT MERIT BINAH, HE MERITS TO RECEIVE FROM THE SUPERNAL UNION. Rabbi Aba said, You both speak well and these words of Rabbi Yehuda are beautifully exact. And the Holy One, blessed be He, has prepared everything to delight the Righteous with them. This is what is written, "Then shall you delight yourself in Hashem" (Yeshayah 58:14).

260121.bo v175

Rabbi Shimon talks about the time that the moon was in a decreased state, when Yisrael had not yet completed the Covenant by the uncovering of the corona. After they were uncovered, God gave them bread from a higher place, from the heavens. Then Yisrael observe those days when they entered under the wings of the Shechinah and guarded the bread, the Matzot, that came from its side.

The bonds which Rabbi Shimon refers to next are those that join the upper to the lower levels, and in the observance of the sacrifice those bonds are strengthened, as when the lamb is sacrificed.

Bo: Verse 175

And every year, the children of Yisrael make a memorial to Egypt and eat UNLEAVENED BREAD and have not interrupted this for generations and generations. Because they did not uncover themselves in Egypt, they lacked this "kol," and the moon was waning and is called "the bread of affliction." Affliction MEANS 'poverty,' as in the Aramaic translation. The reason they ate the bread of affliction in the Holy Land, EVEN THOUGH THEY HAD ALREADY UNCOVERED THEMSELVES, serves as a remembrance to Egypt. This is a custom for generations and generations. And for the future to come, it is written, "Your sun shall no more set; nor shall your moon withdraw itself" (Yeshayah 60:20), MEANING THAT THE WANING OF THE MOON, WHICH IS MALCHUT, WILL BE NO MORE.Bo: Verse 176

We learned that Rabbi Shimon said, It is written, "On the tenth day of this month they shall take..." (Shemot 12:3), and, "Also on the tenth day of this seventh month there shall be Yom Kippur" (Vayikra 23:27). It is derived from what we learned, as it is written, "on the tenth day of this month." THE ZOHAR WONDERS AND ASKS, What does it mean by this? HE ANSWERS THAT IT ALLUDES TO THE WORDS, "on the tenth." The business OF TAKING THE LAMB comes from the tenth, WHICH IS BINAH THAT SHINES ON MALCHUT, AS MENTIONED. AND THIS IS WHY HE FIRST MENTIONS THE ANALOGY BETWEEN THE TENTH IN THIS CONTEXT AND THE TENTH OF YOM KIPPUR, WHICH IS BINAH. AND HE ASKS, It is written, "of this month," but it should say, 'In this month.' HE ANSWERS, IT IS BECAUSE when the illumination came to this level, WHICH IS MALCHUT, the parse "of this month;" "OF THE MONTH" is exact, WHICH IS MALCHUT THAT IS CALLED 'MONTH.'Bo: Verse 177

"They shall take to them every man a lamb, according to the houses of their fathers, a lamb for a house." We learned that there are three bonds, the firstborn of cattle, the firstborn of the captive, and the firstborn of the maidservant. All the other levels OF THE KLIPAH are connected to these three aspects above. They are all bound to the one called flock, and everything is included in it. IT IS THE HIGHEST LEVEL AMONG THEM. The flock BELOW is connected to the flock ABOVE, and is unable to separate from its bond. SO WE SEE that they are all connected to this, TO THE FLOCK. This is why it is written BY IT: "and you shall keep it" (Shemot 12:6) MEANING bind it with a knot, and it would be given into your hands under your control until you slaughter it and execute Judgment upon it. In the time to come, it is written, "Who is this that comes from Edom?" (Yeshayah 63:1) and, "For Hashem has a sacrifice in Botzrah" (Yeshayah 34:6), MEANING THAT HE WILL DESTROY ALL THE OTHER SIDE FROM THE EARTH. And THEN it is written, "And Hashem shall be king over all the earth. On that day Hashem shall be one and His Name One" (Zecharyah 14:9).

260126.beshalach v230

Beshalach: Verse 230

"Yah is my strength and song" (Shemot 15:2). Rabbi Chiya opened the discussion, saying: "You have beset me behind and before, and You placed Your hand on me" (Tehilim 139:5). How much must a person honor the Holy One, blessed be He, because when He created the world, He saw that man would dominate everything, and he was similar to those above and those below. He lowered him to the world in a glorious form and the creatures saw him, gathered, and bowed before him. And a fear and terror fell upon them because of the fear of him. This is the meaning of, "And the fear of you and the dread of you shall be upon every beast of the earth, and upon every bird of the air" (Beresheet 9:2).

Beshalach: Verse 231

He brought him into the garden that He planted to guard it, and so that he should have joy upon joy, and delight in it. He made for him a canopy covered with precious stones, and the supernal angels used to rejoice before him. Afterwards, He commanded him not to eat of one tree, but he did not heed the commandment of his Master.

Beshalach: Verse 232

I found in the Book of Enoch that, after the Holy One, blessed be He, elevated ENOCH and showed him all the treasures of the King, those above and those below, He showed him the Tree of Life and the tree that Adam was cautioned against. And He showed him the place of Adam in the Garden of Eden. And he saw that if Adam had observed this commandment, OF THE TREE OF KNOWLEDGE OF GOOD AND EVIL, he could have lived forever and always been there. He did not observe the commandment of his Master, so he was judged and punished.

Beshalach: Verse 233

Rabbi Yitzchak said, Adam was created with two faces, and this was the way they explained it: "And He took one of his sides" (Beresheet 2:21). The Holy One, blessed be He, has sown it and it became two, from the east and from the west, ADAM FROM THE EAST AND EVE FROM THE WEST. This is what is written, "You have beset me behind and before." "Behind" is west and "before" is east.

Beshalach: Verse 234

Rabbi Chiya said, What did the Holy One, blessed be He, do? He prepared that female, perfected her beauty, and brought her to Adam. This is what is written, "And of the side, which Hashem Elohim has taken from the man, He made a woman" (Ibid. 22). Come and behold, it is written above, "And He took one of his sides." What is "one?" It is as in, "My dove, My undefiled is but one; she is the only one of her mother" (Shir Hashirim 6:9), WHICH IS MALCHUT. "Of his sides," MEANING from his sides, as it is written, "And for the second side of the tabernacle" (Shemot 26:20), BECAUSE SHE WAS TAKEN FROM THE LEFT SIDE.

Beshalach: Verse 235

Rabbi Yehuda said, The Holy One, blessed be He, placed a supernal soul in Adam and included in it wisdom and understanding to know everything. HE ASKS, From which place did He give him a soul? Rabbi Yitzchak said, From the place the other souls come from, NAMELY BINAH, FOR THE LIGHT OF BINAH IS CALLED 'NESHAMAH.'

Beshalach: Verse 236

Rabbi Yehuda said, We understand it from here, as it is written, "Let the earth bring forth living creatures (lit. 'Nefesh')" (Beresheet 1:24). HE ASKS, From which place in the earth? HE ANSWERS, From the place where the Temple is located, BECAUSE EARTH IS MALCHUT, AND THE PLACE OF THE TEMPLE IS BINAH, THAT IS IN IT. "Living soul" (Heb. Nefesh) is simply written, "living soul," WITHOUT EXPLAINING WHOSE SOUL. AND HE SAYS, This is the Nefesh of Adam who was first of all.

Beshalach: Verse 237

Rabbi Chiya said, Adam knew supernal Wisdom more than the supernal angels, and he gazed into everything and knew and recognized his Master more than all the inhabitants of the world. After he sinned, the wellsprings of Wisdom became stopped for him. It is written, "And Hashem Elohim sent him out of the Garden of Eden to till the ground" (Beresheet 3:23).

260125.beshalach v052

Beshalach: Verse 52

"And Hashem went before them by day." "AND HASHEM" MEANS the Holy One, blessed be He, and His court of law, WHICH IS MALCHUT, BECAUSE THE VAV (= 'AND') OF VAV YUD HEI VAV HEI ('AND HASHEM') INCLUDES MALCHUT. Rabbi Yitzchak said, We learned that the Shechinah travels with the Patriarchs, BECAUSE "went before them by day," is Abraham, "in a pillar of a cloud," is Isaac, and "to lead them the way," is Jacob, of whom it is written, "And Jacob went on his way" (Beresheet 32:2). "By night in a pillar of fire, to give them light" is King David.

Beshalach: Verse 53

They are all the holy Chariot of above. ABRAHAM, ISAAC AND JACOB ARE CHESED, GVURAH AND TIFERET, THE THREE LEGS OF THE THRONE, AND KING OF DAVID IS THE FOURTH LEG. In order that Yisrael should be perfect in everything and that the Patriarchs should see their redemption, as it is written, "And I will also surely bring you up" (Beresheet 46:4) with the Chariot, and, "And Hashem went...that they might go by day and by night." HE ASKS, Why did they travel day and night? Let them walk by day, and not by night like people who are fleeing. If the Holy One, blessed be He, guarded them, AND THEY DID NOT FEAR, why did they march day and night. HE ANSWERS, So they should be complete with everything, because there is no completeness unless day is with night, AS DAY IS THE ASPECT OF ZEIR ANPIN AND NIGHT IS THE ASPECT OF THE NUKVA. AND ALL PERFECTION PREVAILS WHEN THEY ARE JOINED TOGETHER IN THE SECRET OF, "AND THERE WAS EVENING AND THERE WAS MORNING, ONE DAY" (BERESHEET 1:5).

Beshalach: Verse 54

Rabbi Aba said, We have determined, "And Hashem went before them by day in a pillar of a cloud," refers to Abraham, WHO IS CHESED, and "by night in a pillar of fire," refers to Isaac, WHO IS GVURAH. If so, we can ask: where is Jacob, WHO IS TIFERET? HE ANSWERS, In the first word he is mentioned, and there he dwells, as it is written, "And Hashem," WHICH IS TIFERET AND MALCHUT, AND JACOB IS TIFERET.

Beshalach: Verse 55

"And by night in a pillar of fire," in order to illuminate on this side BY DAY, WITH CHESED, and on that side BY NIGHT, WITH GVURAH. This was in order that when the Egyptians chased after them with their chariots and horsemen, THEY WOULD DROWN AND NOT EVEN ONE OF THEM WOULD SURVIVE, in order to glorify the Name of the Holy One, blessed be He. FOR THIS, HE NEEDED THE ASPECT OF GVURAH. In order to go day and night MEANS the illuminating mirror, WHICH IS ZEIR ANPIN THAT IS CALLED 'DAY,' and the mirror that does not illuminate, WHICH IS MALCHUT THAT IS CALLED 'NIGHT.' It was also done in order to fool the Egyptians so they would say that it was a coincidence, AND IT WAS NOT HASHEM WHO DELIVERED THEM. THEREFORE, THEY WERE TRAVELING DAY AND NIGHT AS IF THEY WERE FLEEING, as written, "The Princes of Tzoan are become fools" (Yeshayah 19:13). "He turns wise men backwards" (Yeshayah 44:25). Therefore, they traveled day and night.

Beshalach: Verse 56

Rabbi Aba said, Happy is the portion of Yisrael, for the Holy One, blessed be He, delivered them from Egypt in order that they should be His portion and inheritance. Come and behold, from the side of Jubilee, WHICH IS BINAH, there is freedom for Yisrael. And so in the future to come, it is written, "And it shall come to pass on that day, that a great horn shall be blown" (Yeshayah 27:13).

Beshalach: Verse 57

Because of that Jubilee, they were delayed for fifty days AFTER THEIR REDEMPTION FROM EGYPT to receive the Torah and to approach Mount Sinai. THIS WAS BECAUSE THERE ARE FIFTY GATES IN JUBILEE, AND IN ORDER TO BETTER THEMSELVES BY THEM THEY NEEDED FIFTY DAYS. Since they traveled during the day, they ALSO traveled during the night so that it would all be one day, and there would be no separation between day and night, WHICH ARE MALE AND FEMALE.