260222.Megillat Esther - L02Y26 - p39

Hebrew Text

Megillat Esther - L01Y26 - Rabbi of Komarno - lesson 1 - 2026

Hebrew Text

260218.trumah v193

Trumah: Verse 193

"And night to night expresses knowledge" (Ibid. 3), MEANING Her Chariots, which are the body of the throne, WHICH IS MALCHUT. They are called 'nights,' as it is written, "My reins also admonish me in the nights" (Tehilim 16:7). The SFIROT OF the supernal Chariot, WHICH IS ZEIR ANPIN, are called 'days' as in, "Day to day," while THE SFIROT OF the Lower Chariot, WHICH IS MALCHUT, are called 'nights:' "Night to night."

Trumah: Verse 194

"Expresses knowledge:" "Yechaveh (Eng. 'expresses')" MEANS "Yechayeh" (Eng. 'to give life'), for it will bring to life offspring FROM THE LIGHTS THAT HE RECEIVED from the heavens. If you say that Yechaveh does not mean Yechayeh, come and see, "And the man called the name of his wife Eve; because she was the mother of all living (Heb. chay)" (Beresheet 3:20). SO WE SEE that Eve and Chayah are the same, for the Yud is removed FROM CHAYAH and the Vav enters IN ITS PLACE. This is as it should be, as the Vav surely signifies life BECAUSE THE VAV ALLUDES TO ZEIR ANPIN THAT IS THE TREE OF LIFE. Therefore of Eve and Chayah EVE IS THE MAIN, because the Yud of CHAYAH takes life from the Vav OF EVE. THEREFORE, SHE IS CALLED 'EVE (CHAVAH)' AND NOT CHAYAH. Here also, Yachaveh MEANS Yachayeh.

Trumah: Verse 195

"Knowledge" IN THE PASSAGE, "AND NIGHT TO NIGHT EXPRESSES KNOWLEDGE" is the secret of the heavens, NAMELY ZEIR ANPIN, as the heavens have six sides. Also here, NIGHT PROVIDES TO NIGHT with six ends through the offspring that the night enlivens, WHICH ARE similar TO THE SIX EXTREMITIES OF ZEIR ANPIN. Therefore, "day to day" is included in the highest level 'Omer,' WHICH IS ABA AND IMA AS MENTIONED. "And night to night" IS INCLUDED IN THE HIGHEST LEVEL in the secret of the male that illuminates her; that is, heaven and knowledge, WHICH IS ZEIR ANPIN.

Trumah: Verse 196

This 'Omer' is a supernal secret, NAMELY ABA AND IMA, and is not like other sayings; therefore, the Torah repeats it and says, "There is no speech nor are there words" (Tehilim 19:4). It is not like the other sayings of the world, but rather 'Omer (Eng. 'speech')' is a supernal secret in the highest levels, where there are no speeches nor words, MEANING THAT CHOCHMAH IS CONCEALED IN THEM AND DOES NOT SHINE BECAUSE THE ILLUMINATION OF CHOCHMAH IS CALLED 'SPEECH.' They are not heard like the other levels, which are in the secret of Faith THAT IS MALCHUT, which are an audible voice, MEANING THAT CHOCHMAH IS REVEALED IN HER. But 'OMER,' WHICH IS ABA AND IMA, is never heard. This is what is meant by, "Their voice is not heard" (Ibid.), THE MEANING OF WHICH IS THAT THE CHOCHMAH IS CONCEALED IN THEM AND IS NOT HEARD, BECAUSE CHOCHMAH IS REVEALED ONLY IN MALCHUT ALONE.

Trumah: Verse 197

"Their line is gone out through all the earth" (Ibid. 5): Even though they, ABA AND IMA are supernal and concealed, and are never known, MEANING THAT CHOCHMAH DOES NOT BECOME REVEALED IN THEM, STILL IN ALL, their flow and drawing is drawn and flows downward TO MALCHUT THAT IS CALLED 'EARTH,' MEANING THAT THE CHOCHMAH THAT IS CONCEALED IN THEM IS DRAWN TO MALCHUT. We have complete Faith in this world, NAMELY MALCHUT WITH THE ILLUMINATION OF CHOCHMAH THAT IS CALLED 'COMPLETE FAITH' because of this drawing. All the people of the world speak of the secret of the Faith of the Holy One, blessed be He, WHICH IS MALCHUT, of these levels, NAMELY IN CHOCHMAH OF THE LEVELS ABA AND IMA, as if they were revealed EVEN ABOVE IN ABA AND IMA, instead of hidden and concealed there, hence, "And their words to the end of the world" (Ibid.). From the beginning of the world until the end of the world, the scholars discuss these concealed levels, even though they are not known IN THEIR PLACE IN ABA AND IMA, SINCE THEY ARE REVEALED IN MALCHUT, AS EXPLAINED.

260212.mishpatim v377

Mishpatim: Verse 377

Now we have the commandment of setting aside cities of refuge for one who killed, due to the Egyptian man you slew in Egypt who contained within him the primordial serpent and his encampment that surrounded him. You killed him prematurely and you did not fear his followers. Numerous women pursued you in your youth - THE KLIPOT, Na'amah, Agrat - black Lilit. And the Holy One, blessed be He, gave cities of refuge to save you from them. These are the gates of repentance.

Mishpatim: Verse 378

This is because you are a son of Yud-Hei, AS MOSES WAS AT THE LEVEL OF VAV, DENOTING ZEIR ANPIN, being the son of Aba and Ima, WHO ARE CHOCHMAH AND BINAH, YUD-HEI. And after you returned with repentance with the LAST Hei OF THE NAME YUD HEI VAV HEI, you ascended to Binah AND MERITED NOW THE NAME Yud-Hei-Vav, which is the Tree of Life - FOR BINAH IS CALLED 'LIVING ELOHIM,' AND ZEIR ANPIN THAT ASCENDS TO BINAH IS CALLED THE 'TREE OF LIFE,' and therefore you have merited the LAST Hei, WHICH IS MALCHUT. All this is due to your bringing yourself after it with repentance, returning it to your Master, leading it out of exile, and not seeking reward.

Mishpatim: Verse 379

And the Holy One, blessed be He, put His name in you, and since your thoughts were with the cause of causes, NOTABLY KETER, He put His thoughts with you - DENOTING THE SECRET OF CHOCHMAH, which is YUD HEI VAV HEI, FULLY SPELLED WITH ALEPH'S, WITH THE NUMERICAL VALUE OF MEM-HEI (= 45) AS CHOCHMAH (CHET-CAF-MEM-HEI) CONSISTS OF THE FORCE (CAF-CHET) OF 45 (MEM-HEI). FOR THROUGH THE NAME OF MEM-HEI WHICH IS THE CENTRAL COLUMN OF THE MOCHIN, WHICH IS CHOCHMAH REVEALED, the Cause of all causes unifies all these letters within you in order to reorganize and know Him through these letters.

Mishpatim: Verse 380

AFTER BEING INCLUDED IN THOUGHT, WHICH IS THE SECRET OF THE FIRST THREE SFIROT, HE GOES ON TO EXPLAIN HOW HE RECEIVED THE OTHER SIX SFIROT, AND SAYS, Since you dispensed kindness with the Shechinah, as all the precepts are yours with which to provide for the pious (Heb. chasid) man, who is pious to his Possessor, so He gave you the quality of Chesed. You observed the negative commandments and had to overcome your inclinations to tie it under you, and you strove with this precept only to tie up Samael under the Holy One, blessed be He, and to have the mate OF SAMAEL, who is an evil maidservant, bound under her mistress, NAMELY MALCHUT, and THEN all their appointees and their hosts. Therefore, the Holy One, blessed be He, has given you the quality of Gvurah, that will be at your assistance to cause Samael, his mate and all their hosts to fear and be tied in a chain under you.

Mishpatim: Verse 381

And since you repented with the sign of the Covenant, NAMELY YESOD, Binah descended, BEING THE LETTERS Yud-Hei-Vav, to join with the Righteous, NAMELY YESOD, for your sake. And so the Holy One, blessed be He, gave you the sign of the Covenant of the righteous, NAMELY, YESOD. As you did everything with a pure thought, so descended the explicit name upon you, and from there, FROM THE THOUGHT, WHICH IS THREE FIRST SFIROT, did it descend on you.

Mishpatim: Verse 382

And because you strive daily, with both of your lips in prayer to extol your Master with, "Adonai, open my lips," utilizing both lips with words of the prophets and the writings and all types of song and tune in prayer, the Holy One, blessed be He, lowers them through your two lips, NETZACH AND HOD. Even more so in your level, being the middle pillar, NAMELY TIFERET, with which you endeavored all your life with Truth; the Holy One, blessed be He, allowed you to be raised with the Torah of Truth, incorporated with all qualities and letters - SUCH AS CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD - with the explicit Name consisting of four letters, YUD HEI VAV HEI, WHICH IS THE FIRST THREE SFIROT.

260217.trumah v190

Trumah: Verse 190

"Day to day utters speech" (Ibid. 3): THIS MEANS THAT day PROVIDES to day and ring PROVIDES to ring, AS EVERY SFIRAH OF ZEIR ANPIN THAT IS CALLED 'DAY' AND 'RING' PROVIDES TO THE SFIRAH THAT CORRESPONDS TO IT IN MALCHUT. The passage is now talking in particulars about how the heavens, THAT IS ZEIR ANPIN, tell and perfect with supernal gleam and sparkle this glory, WHICH IS MALCHUT THAT IS CALLED 'GLORY,' and how that firmament draws and causes a flow from the supernal Dew. So it says, "Day to day utters speech," meaning day to day and level to level will hasten to combine with each other, and illuminate one from the other from that gleam that the heavens sparkle and illuminate upon that glory, WHICH IS MALCHUT. Yabia (Eng. 'utter') is as in 'Maba (Eng. 'quickly') done.' THE TRANSLATION OF, "AND THE THINGS THAT SHALL COME UPON THEM MAKE HASTE" (DEVARIM 32:35) USES 'MABA' AND 'YABIYA' AND MEANS THAT they hasten to illuminate one from the other and to sparkle one from another from that gleam and sparkle OF ZEIR ANPIN THAT IS CALLED 'HEAVENS.'

Trumah: Verse 191

"Speech (Heb. omer, Aleph-Mem-Resh)" IN THE PASSAGE "DAY TO DAY UTTERS SPEECH" MEANS the whole of the letters and paths that emanate from Aba and Ima and that head, NAMELY THE FIRST THREE SFIROT THAT ARE CALLED 'HEAD,' that emanates from them, which is the first-born son, NAMELY ZEIR ANPIN THAT IS CALLED 'FIRST-BORN SON.' The Aleph of 'omer' alludes to Aba. When he ascends and descends, NAMELY WHEN HE REPLENISHES THE SMALLNESS OF IMA, FROM WHICH LIGHT ASCENDS FROM BELOW UP, AND THE GREATNESS OF IMA, FROM WHICH LIGHT DESCENDS FROM ABOVE DOWN, then the Mem OF OMER, which is Ima, is joined with the Aleph. The Resh OF OMER alludes to the first-born son, WHICH IS ZEIR ANPIN. When all these letters combine, they are 'omer,' which is the light of Aba and Ima and the first-born son, and they illuminate to each other in one bond. They dominate on the Shabbat Day. Therefore, they are all included in each other in order to be one, BECAUSE ZEIR ANPIN ASCENDS AND BECOMES ATTIRED WITH ABA AND IMA. Therefore, THE THREE LETTERS OF OMER hasten TO PROVIDE to each other, which are the supernal Dominion, in order that everything should be one.

Trumah: Verse 192

When all this is drawn and flows to this firmament, WHICH IS YESOD OF ZEIR ANPIN, it waters and illuminates below "the glory of El," WHO IS MALCHUT, in order to create offspring in the images OF THE LIGHTS of these heavens, WHICH IS ZEIR ANPIN that illuminates "the glory of El" (Ibid. 2).

Trumah: Verse 193

"And night to night expresses knowledge" (Ibid. 3), MEANING Her Chariots, which are the body of the throne, WHICH IS MALCHUT. They are called 'nights,' as it is written, "My reins also admonish me in the nights" (Tehilim 16:7). The SFIROT OF the supernal Chariot, WHICH IS ZEIR ANPIN, are called 'days' as in, "Day to day," while THE SFIROT OF the Lower Chariot, WHICH IS MALCHUT, are called 'nights:' "Night to night."

Trumah: Verse 194

"Expresses knowledge:" "Yechaveh (Eng. 'expresses')" MEANS "Yechayeh" (Eng. 'to give life'), for it will bring to life offspring FROM THE LIGHTS THAT HE RECEIVED from the heavens. If you say that Yechaveh does not mean Yechayeh, come and see, "And the man called the name of his wife Eve; because she was the mother of all living (Heb. chay)" (Beresheet 3:20). SO WE SEE that Eve and Chayah are the same, for the Yud is removed FROM CHAYAH and the Vav enters IN ITS PLACE. This is as it should be, as the Vav surely signifies life BECAUSE THE VAV ALLUDES TO ZEIR ANPIN THAT IS THE TREE OF LIFE. Therefore of Eve and Chayah EVE IS THE MAIN, because the Yud of CHAYAH takes life from the Vav OF EVE. THEREFORE, SHE IS CALLED 'EVE (CHAVAH)' AND NOT CHAYAH. Here also, Yachaveh MEANS Yachayeh.

260216.trumah v184This reading links the joy of the day of Shabbat with the source of the heavenly illumination and the supernal Book. It begins by quoting, "The heavens declare the glory of El; and the firmament proclaims his handiwork." Rabbi Hamnuna Saba (the elder) explains that "declare" means the heavens illuminate and sparkle in the glitter of supernal light. Every single ring (the Sfirot in Malchut) lights up and sparkles from that light. He explains that "the firmament" is the fountain of the well and the river that flows from Eden. When the supernal Dew of that crystal is drawn and flows, everything becomes perfected with the Holy Letters. We then read of the meaning in "Day to day utters speech," and "And night to night expresses knowledge," and then "Their line is gone out through all the earth" "and their words to the end of the world." We read of the holy sun, which is like a tent containing all the higher and lower levels. It shines "like a bridegroom coming out of his canopy," and Rabbi Hamnuna Saba (the elder) explains that the canopy is Eden. The moon herself is an expression of the light from the sun and carries also that greater illumination from the source. The Torah is the same expression of Wisdom in the Kingdom, Chochmah in Malchut, and "The Torah of the Creator is perfect." It is composed of phrases containing five words each. During the Shabbat day everything is properly completed in the secret of Shabbat above and below, and on this day, Light is increased in everything. Thus, David recited the verse, "The heavens declare," inspired by the imminent illumination of the Holy Spirit, and by the pre-eminence of the Shabbat Day over all other days.Trumah: Verse 184

When the day of Shabbat dawns, the joy ascends in all the worlds with satisfaction and gladness. Then "The heavens declare the glory of El; and the firmament proclaims His handiwork" (Tehilim 19:2). Who are the heavens? They are these heavens, NAMELY ZEIR ANPIN, in which the supernal Name is visible, WHICH IS IMA, and in which the Holy Name is marked, WHICH IS ABA, MEANING HEAVENS IS ZEIR ANPIN THAT CONTAINS THE MOCHIN OF ABA AND IMA.

Trumah: Verse 185

HE QUESTIONS, What is THE MEANING OF "declare (also: 'tell')?" If you say it is like one who is telling a story, it is not so. But rather they illuminate and sparkle in the glitter of the supernal light, and ascend in the Name that is included in the brilliance of the supernal perfection, NAMELY IN THE NAME YUD HEI VAV HEI, WHICH CONTAINS YUD-HEI, WHICH ARE SUPERNAL PERFECTION, BEING ABA AND IMA.

Trumah: Verse 186

HE QUESTIONS, What is the tale, FOR IT SAYS, "THE HEAVENS TELL?" HE ANSWERS, They sparkle in the brilliance of the supernal Book, WHICH IS ABA, AND THAT WHICH IS DRAWN FROM THE BOOK IS CALLED 'A TALE.' Therefore, they ascend in a complete Name, WHICH IS YUD HEI VAV HEI, and they illuminate with a complete light, IN THE RIGHT COLUMN. They sparkle in a complete sparkle, IN THE LEFT COLUMN. They sparkle and illuminate by themselves from the light of the sparkle of the supernal Book, and sparkle and illuminate in every side to which they are attached, because every single ring lights up and sparkles, ALL THE SFIROT IN MALCHUT THAT ARE CALLED 'RINGS,' from that brilliance and from the light, because on this day the heavens, WHICH ARE ZEIR ANPIN, become adorned and ascend in the Holy Name, YUD HEI VAV HEI, more than on the other days.

Trumah: Verse 187

"His handiwork" MEANS the supernal Dew that illuminates from all the concealed sides, which are the works of His hands, OF ZEIR ANPIN, and His establishment that is established on this day more than on all the other days.

260215.trumah v163Trumah: Verse 163

Just as THE SIX EXTREMITIES OF ZEIR ANPIN unite above, MEANING FROM THE CHEST OF ZEIR ANPIN AND ABOVE, unto one, MEANING THAT THERE IS NO PARTNERSHIP WITH THE OTHER SIDE, MALCHUT also unites below, MEANING FROM THE CHEST OF ZEIR ANPIN AND LOWER, in the secret of one, in order to be with them above, one in correspondence with one. For the Holy One, blessed be He, WHO IS ZEIR ANPIN, who is one above, does not sit on His Throne of Glory, WHICH IS MALCHUT, until She also becomes in the secret of one like Him IN ORDER so it would be One in One. We have already established the secret of "Hashem is One and His Name One," FOR HASHEM IS ZEIR ANPIN AND HIS NAME IS MALCHUT AND THEY ARE ONE IN ONE.

Trumah: Verse 164

This is the secret of Shabbat. MALCHUT IS CALLED 'Shabbat' WHEN She is united in the secret of one, so that ZEIR ANPIN should dwell upon Her, which is the secret of one. AND THIS IS THE SECRET OF the prayer of Shabbat eve, because then the Holy Throne of Glory, WHICH IS MALCHUT in the secret of one, is united into one. This was established so that the supernal Holy King, WHO IS ZEIR ANPIN, shall dwell upon Her.

Trumah: Verse 165

When the Shabbat enters, She unites and separates from the Other Side. All the Judgments pass away from Her, and She remains united with the holy light and becomes adorned with many crowns before the Holy King. All the dominions of anger and the instigators of Judgment flee, and there is no other dominion in all the worlds, EXCEPT HER.

Trumah: Verse 166

And Her face, MEANING HER FIRST THREE SFIROT, shines with the supernal light and becomes adorned with the holy nation below, for they all become adorned from Her with new souls. Then the prayer begins of blessing Her with joy, with shining face and saying, 'Bless the blessed Hashem;' the particle 'Et' before Hashem is precise, WHICH IS MALCHUT THAT IS CALLED 'ET,' in order to address Her with a blessing.

Trumah: Verse 167

It is prohibited for the holy people to start addressing Her with a Judgment passage, such as, "But He was full of compassion... " (Tehilim 78:38), because She has already separated from the secret of Other Side. All the prosecutors have separated and passed away from Her, and one who arouses Judgment below causes a similar arousal above. The Holy Throne, WHICH IS MALCHUT, cannot then become adorned with the Holy Crown, for the prosecutors below are aroused, THAT HERETOFORE were absent, and all went to conceal themselves in the hole of sand of the great abyss, BECAUSE OF THE HOLINESS OF THE SHABBAT. NOW THAT THEY WERE AROUSED FROM BELOW, they all return to dwell in their place AS DURING THE WEEKDAYS, and the Holy Place is distanced by them, WHICH IS MALCHUT, that seeks rest.

Trumah: Verse 168

Do not say that only this One BECOMES AROUSED ABOVE BY THOSE BELOW, but rather there is no one aroused above unless the children of Yisrael awaken below, as we have established in the passage, "At the full moon on our feast day" (Tehilim 81:4). It does not say 'the feast day' but rather "our feast day;" THAT IS BECAUSE THE HOLINESS OF THE HOLY DAY BECOMES AWAKENED ABOVE THROUGH THE CHILDREN OF YISRAEL WHO SANCTIFY IT BELOW, AND IT IS THEREFORE OUR FEAST DAY. Therefore, it is forbidden for the holy people, who adorn themselves with the holy crowns of souls in order to arouse rest, to arouse Judgment. They should all rather have goodwill and great love, so that they arouse blessings above and below together.

260211.mishpatim v472

Mishpatim: Verse 472

About Her it is written, "Into Your hand I commit my spirit..." (Tehilim 31:6). The spirit is deposited with Yud Hei Vav Hei, and the Holy One, blessed be He, descends to receive it and place it by the Shechinah. For the Holy One, blessed be He, and His Shechinah guard it. Who brought this about? He who with every precept lifted the Shechinah to the Holy One, blessed be He.

Mishpatim: Verse 473

The seventy words IN THE PSALM, "May Hashem hear you in the day of trouble" (Tehilim 20:2), ALLUDE TO THE SEVENTY SOUNDS MADE BY THE EXPECTANT MOTHER ABOUT TO GIVE BIRTH, BEING ALSO THE SEVENTY SOUNDS GIVEN OUT BY THE SHECHINAH FOR THE DISTRESS OF THE CHILDREN OF YISRAEL PRIOR TO REDEMPTION - CONSIDERED THEN "A DAY OF TROUBLE." HE ASKS, Why does She cry out? HE ANSWERS, It is known that among Yisrael there are masters of Torah and kings from the aspect of the star of dawn, namely the Shechinah. There are two grades, morning and dawn, about which it is said, "at Your right hand are pleasure for evermore (Netzach)" (Tehilim 16:11). The morning of Abraham, Chesed, appears on the ACTUAL Day of Redemption. But the dawn precedes the Day of Redemption, being Netzach, as the Shechinah from this aspect is called 'the star (or doe) of dawn.'

Mishpatim: Verse 474

Hence, "the chief musician (Heb. lamenatzeach)," WRITTEN BEFORE, "MAY HASHEM HEAR YOU IN THE DAY OF TROUBLE," is spelled Netzach and Lamed-Mem, AS THE WORD LAMNATZEACH IS SPELLED LAMED- MEM-NETZACH, SINCE THE PREVALENCE OF DAWN IS FOREVER (HEB. NETZACH). THE NUMERICAL VALUE OF LAMED-MEM IS SEVENTY, which are the seventy sounds that the doe of dawn cries out for her children when the darkness of the exile overcomes them, NAMELY the darkness (Heb. shacharut) of dawn (Heb. shachar) taking place at the last seventy years. At that time will be fulfilled in Yisrael: "Like a woman with child, that draws near the time of her delivery, is in pain, and cries out in her pangs; so have we been in Your sight, Hashem" (Yeshayah 26:17). And SO SINCE THE SHECHINAH SUFFERS WITH US, "And therefore we hope for You, Hashem our Elohim," THAT YOU WILL REDEEM US.

Mishpatim: Verse 475

And with them, MEANING THE SEVENTY SOUNDS OF THE DOE, BEING THE SHECHINAH, She places Her head between Her knees. Her head is the righteous, the Foundation of the World, and between Her knees are Netzach and Hod; and he takes an oath BY THE RIGHTEOUS to redeem Her children in the morning, which is a lion, NAMELY CHESED REFERRED TO AS 'LION.' The morning alludes to the right hand of Abraham, DEPICTING CHESED, ALLUDING TO Messiah, the son of David, who stems from Judah, about whom it is written, "Judah is a lion's whelp" (Beresheet 49:9). For this reason, THE VERSE SAYS, "As Hashem lives, lie down until the morning" (Rut 3:13), UNTIL THE APPEARANCE OF MESSIAH, THE SON OF DAVID, WHO IS CALLED 'A LION,' AND IS MORNING, NAMELY THE LIGHT OF CHESED.