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Daily Zohar 4885
Hebrew translation:
- אַשְׁרֵי הַצַּדִּיקִים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה בִּכְבוֹדָם וּמְגַלֶּה לָהֶם סוֹדוֹת עֶלְיוֹנִים שֶׁל שְׁמוֹ הַקָּדוֹשׁ, שֶׁלֹּא גִלָּה לְעֶלְיוֹנִים קְדוֹשִׁים, וְעַל זֶה יָכֹל מֹשֶׁה לְהִתְעַטֵּר בֵּין קְדוֹשִׁים, וְכֻלָּם לֹא יָכְלוּ לְהִתְקָרֵב אֵלָיו, כְּאֵשׁ יוֹקֶדֶת וְגַחֲלֵי אֵשׁ. שֶׁאִם לֹא כָּךְ, מִי הָיָה לוֹ לְמֹשֶׁה לַעֲמֹד בֵּינֵיהֶם? אֶלָּא אַשְׁרֵי חֶלְקוֹ שֶׁל מֹשֶׁה, שֶׁהֲרֵי כְּשֶׁהִתְחִיל לְדַבֵּר עִמּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָצָה לָדַעַת אֶת שְׁמוֹ הַקָּדוֹשׁ (שְׁמוֹתָיו הַקְּדוֹשִׁים), נִסְתָּר וְנִגְלֶה, בְּכָל אֶחָד וְאֶחָד כָּרָאוּי, וְאָז נִדְבַּק וְיָדַע יוֹתֵר מִכָּל בְּנֵי הָעוֹלָם.
- בֹּא רְאֵה, בְּשָׁעָה שֶׁעָלָה מֹשֶׁה לְתוֹךְ הֶעָנָן הַנִּכְבָּד, נִכְנַס לְבֵין קְדוֹשִׁים. פָּגַע בּוֹ מַלְאָךְ אֶחָד בְּשַׁלְהֲבוֹת אֵשׁ, בְּעֵינַיִם לוֹהֲטוֹת, וּכְנָפָיו שׂוֹרְפוֹת. רָצָה לִשְׁאֹף אוֹתוֹ לְתוֹכוֹ. וְשֵׁם אוֹתוֹ מַלְאָךְ גַּבְרִיאֵל (גזריא”ל) (גזרנא”ל). אָז הִזְכִּיר מֹשֶׁה שֵׁם קָדוֹשׁ אֶחָד שֶׁהָיָה חָקוּק עִם שְׁתֵּים עֶשְׂרֵה אוֹתִיּוֹת, וְהִזְדַּעֲזַע וְהִתְרַגֵּשׁ, עַד שֶׁעָלָה מֹשֶׁה בֵּינֵיהֶם, וְכֵן לְכָל אֶחָד וְאֶחָד. אַשְׁרֵי חֶלְקוֹ, וַהֲרֵי בֵּאַרְנוּ אֶת הַדְּבָרִים..
Zohar Acharei Mot
Continued from previous DZ
391
Blessed are the righteous in this world and the world to Come, for the Holy One, blessed be He, desires their honor and reveals to them the supernal secrets of His holy Name — secrets that He did not reveal even to the holy ministering angels. Therefore, Moses was able to be crowned among the holy angels, and none of them could approach him — like a burning fire and fiery coals — because he invoked the sacred Names that the angels themselves did not know. For if not for this, what did Moses have that he could stand among them? But fortunate is the portion of Moses: for when the Holy One, blessed be He, began to speak with him, Moses desired to know His sacred Name — both its concealed and its revealed aspects — each as was fitting. And then he cleaved to Him and knew more than all the people of the world.
Notes:
The righteous are privileged above even the angels, for God reveals to them the deepest secrets of His holy Name. Moses, by seeking to understand both the concealed and revealed aspects of God’s Name, attained a level of divine knowledge and closeness unmatched by any other being—allowing him to stand among the angels in glory and awe. Yet, even for those who have not reached such exalted levels of righteousness, there is still a powerful connection to be made. When we study the Torah, especially the Zohar, we engage with the Divine Names and spiritual structures on a subconscious and spiritual level. Though we may not fully comprehend the inner workings of these mysteries, the very act of study and sincere intention draws light and protection into our lives. This hidden connection uplifts our soul, refines our inner world, and creates channels of blessing, healing, and spiritual alignment that reach far beyond our conscious awareness. As the Zohar teaches, the words of Torah are infused with supernal light, and those who engage with them—even without complete understanding—are enveloped in holiness and merit divine assistance in this world and the next.
392
Come and see: At the moment when Moses ascended into the cloud, he entered among the holy angels. One angel confronted him — a fiery blaze, with flaming eyes and wings that burned — and sought to swallow him up. His name was קמואל, Kamu’el. Then Moses invoked a sacred Name, one that was inscribed with twelve letters, and the angel trembled and was shaken. Only then was Moses able to ascend among them. And so it was with each and every one of them. Fortunate is his portion!
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The post Daily Zohar # 4885 – Acharei Mot – Stand among angels appeared first on Daily Zohar.
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Daily Zohar 4884
Hebrew translation:
- וּמִי שֶׁרוֹצֶה לָדַעַת אֶת צֵרוּפֵי הַשֵּׁמוֹת הַקְּדוֹשִׁים, שֶׁיֵּדַע אֶת אוֹתָן הָאוֹתִיּוֹת הָרְשׁוּמוֹת בְּכָל כֶּתֶר וְכֶתֶר, וְאָז יֵדַע וְיִתְקַיֵּם בַּכֹּל. וַהֲרֵי חָקַקְנוּ אוֹתָם בְּכָל אוֹתָן הָאוֹתִיּוֹת שֶׁרְשׁוּמוֹת וִידוּעוֹת בְּכָל כֶּתֶר וְכֶתֶר מֵהַסֵּפֶר הָעֶלְיוֹן שֶׁל שְׁלֹמֹה. וְכָךְ עָלָה בְיָדֵינוּ, וְהַחֲבֵרִים חָקְקוּ אוֹתָם, (וְלַחֲבֵרִים גִּלִּינוּ אוֹתָם) וְיָפֶה הוּא. שֶׁהֲרֵי כָּל כֶּתֶר וְכֶתֶר מַלְוֶה לַחֲבֵרוֹ אֶת אוֹתִיּוֹתָיו, כְּמוֹ שֶׁבֵּאַרְנוּ, וְלִפְעָמִים שֶׁלֹּא צָרִיךְ אֶלָּא בָּאוֹתִיּוֹת אוֹתָם שֶׁרְשׁוּמִים בּוֹ. וְכֻלָּם יְדוּעִים לַחֲבֵרִים, וַהֲרֵי בֵּאַרְנוּ אוֹתָם..
Zohar Acharei Mot
Continued from previous DZ
390
One who seeks to understand and comprehend the combinations of the sacred Names must first know which letters are inscribed within each sefira. Then, he will possess knowledge and be established in all. We have written them — all these letters inscribed and known in each sefirah, from the supernal book of Solomon. And thus, it has come into our hands, and our friends have written them down. And it is good that they have written them because every sefira borrows letters from its companion, and one must know and remember them — as we explained in the previous teaching. Sometimes, however, it is only necessary to understand the letters inscribed within the specific sefira and not those that are borrowed between sefirot. All this is known to the friends (chaverim); we have already clarified it.
Notes:
To understand and properly apply the combinations of the sacred Holy Names, it is essential first to know which Hebrew letters are associated with each sefira. In the teachings of Kabbalah, these letters are not random—they act as spiritual vessels that carry and express the unique energy of each sefira. These associations are part of the hidden wisdom passed down through the generations and are attributed in part to the secret teachings of King Solomon, who was renowned for his mastery of spiritual forces and Holy Names.
Each sefira has specific letters corresponding to its inner essence, but these letters are not always exclusive. The sefirot often interact and borrow letters from one another, reflecting the dynamic flow of Divine energy across the spiritual worlds. For example, a letter primarily rooted in the sefirah of Chessed may also appear in names related to Netzach due to their shared attributes or functions.
The sages and Kabbalists carefully preserved this knowledge, and those who master these associations gain access to a deeper understanding of how the Holy Names function within the framework of creation. Such mastery allows one to contemplate the Divine structure and interact with it, awakening spiritual influence and aligning oneself with the higher worlds when done with proper purity and intention. This is one of the foundations of practical Kabbalah, where the combination of letters and names is used not magically but as a means of connecting more deeply to the Divine blueprint of reality.
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The post Daily Zohar # 4884 – Acharei Mot – The blueprint of reality appeared first on Daily Zohar.
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Daily Zohar 4883
Hebrew translation:
- שֶׁבַע שַׁבָּתוֹת שְׁלֵמוֹת מִתְפָּרְשׁוֹת בְּשִׁבְעִים אוֹתִיּוֹת. שִׁבְעִים וּשְׁתַּיִם עָלוּ, וְהֵן עָלוּ בָּאוֹת ו’ (יוֹ”ד), רְשׁוּמוֹת בְּפָרָשַׁת וַיְהִי בְּשַׁלַּח פַּרְעֹה בְּפָסוּק וַיִּסַּע וַיָּבֹא וַיֵּט. כְּשֶׁהַשְּׁכִינָה נוֹטֶלֶת וְשִׁבְעָה רִשּׁוּמִים נִרְשְׁמוּ בָהּ, מִתְעַלּוֹת שֶׁבַע מִמֶּנָּה בְּמַעֲשִׂים רְשׁוּמִים. לָמַדְנוּ שֶׁהִתְעַלּוּ הָאוֹתִיּוֹת בִּרְשָׁמִים יְדוּעִים וּדְרָכִים סְתוּמוֹת, פְּרָט לְצַדִּיקֵי אֱמֶת, עַמּוּדֵי הָעוֹלָם.
- אָמַר רַבִּי שִׁמְעוֹן לְרַבִּי אֶלְעָזָר, בֹּא רְאֵה, עֶשְׂרִים וּשְׁתַּיִם הָאוֹתִיּוֹת שֶׁחֲקוּקוֹת בַּתּוֹרָה, כֻּלָּן מִתְפָּרְשׁוֹת (מֵאֵלּוּ) בְּעֶשֶׂר הָאֲמִירוֹת הַלָּלוּ, כָּל אֲמִירָה וַאֲמִירָה מֵאוֹתָן הָעֶשֶׂר, שֶׁהֵן כִּתְרֵי הַמֶּלֶךְ, כֻּלָּן חֲקוּקוֹת בְּאוֹתִיּוֹת יְדוּעוֹת (אֲחֵרוֹת). מִשּׁוּם כָּךְ הַשֵּׁם הַקָּדוֹשׁ מִתְכַּסֶּה בְּאוֹתִיּוֹת אֲחֵרוֹת, וְכָל אֲמִירָה מַלְוָה לַאֲמִירָה יוֹתֵר עֶלְיוֹנָה אֶת אוֹתִיּוֹתֶיהָ, מִשּׁוּם שֶׁנִּכְלָלוֹת זוֹ עִם זוֹ. וְלָכֵן אֶת הַשֵּׁם הַקָּדוֹשׁ חָקַקְנוּ אוֹתוֹ בְּאוֹתִיּוֹת אֲחֵרוֹת, מִשּׁוּם שֶׁהִתְכַּסּוּ זוֹ בְּזוֹ וְזוֹ בָּזוֹ, עַד שֶׁכֻּלָּן נִקְשָׁרוֹת כְּאַחַת..
Zohar Acharei Mot
Continued from previous DZ
388
“Seven complete Shabbatot” refers to the seven Sefirot of Malchut, which is called Shabbat. When these seven are complete and perfected, they are expressed through the seventy letters of the Divine Name of 72 ( שם ע״ב). The main body of this Name is composed of 70 letters, and the two additional letters correspond to witnesses or scribes, as explained earlier (in Beshalach, #163). It further explains that the Name of 72 arises (formed) through the letter Vav (ו), which represents Zeir Anpin (Z “A), specifically through its Chessed, Gevurah, and Tiferet (its upper triad, or חג” ת). These are encoded in the verses in Parashat Beshalach — specifically, the words “Vayisa” (ויסע), “Vayavo” (ויבא), “Vayet” (ויט) (Exodus 14:19–21) which together form the 72 Triplets. And when the Shechinah receives from Z “A, and seven markings (sefirot) are impressed upon her from him — that is, the seven complete Sefirot — then from her ascend seventy engraved letters, which correspond to the Name of 72.
We have learned that these letters of the Name of 72 are elevated into known inscriptions and hidden paths, which are only revealed to the true righteous — the pillars of the world.
Notes:
The seven complete Sefirot of Malchut, known as Seven Shabbatot, are perfected through their union with Zeir Anpin and expressed via the Name of 72. These seventy letters, along with two representing scribes or witnesses, form a spiritual bridge of supernal illumination. This Name and its functions are hidden and only truly accessible to Tzaddikim, the righteous who serve as the pillars of the world. This teaching links Malchut’s secret ascent with the Holy Names’ deepest mysteries and spiritual restoration.
389
Rabbi Shimon said to Rabbi Elazar: Come and see, these twenty-two engraved letters of the Torah are all clarified within the Ten Utterances, which are the ten sefirot — Keter, Chochmah, Binah, Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, and Malchut. Each utterance among these ten, which are the sefirot of the King, is engraved with known letters — for the letters are the vessels of the sefirot, and each sefira has its specific vessels.
Because of this, the sacred Name YHVH is covered with other letters — that is, by the Name ADNY (Adnut). The vessels of Zeir Anpin, which is the secret of the Name, are dressed and concealed in the vessels of Malchut, which is Adnut. Each utterance borrows letters from the utterance above it because all are included within one another. Therefore, we pronounce the sacred Name YHVH using other letters — ADNY— because they are concealed and clothed one within the other until all are bound together as one.
Notes:
The Zohar explains that the 22 letters of the Hebrew alphabet are spiritual vessels that express the ten sefirot. These sefirot manifest through the Ten Utterances of Creation, each encoded with specific letters. The sacred Name, YHVH, representing the higher light, is cloaked in the letters ADNY, reflecting the descent of the upper light into the world through the vessel of Malchut. This concealment and clothing of names explain why we pronounce YHVH as Adonai. All these names and utterances are interconnected, revealing the deep unity and structure of Divine revelation.
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The post Daily Zohar # 4883 – Acharei Mot – Seven Shabbats, seventy two names appeared first on Daily Zohar.
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Daily Zohar 4882
Hebrew translation:
- הֵ”א כְּלוּלָה בְּיוֹ”ד, מִמֶּנּוּ יוֹצֵאת, אָז מְעַטְּרִים אֶת הָאָבוֹת. נִפְתַּחַת הֵ”א בַּנְּחָלִים שֶׁלָּהּ, וּמְעַטֶּרֶת אֶת רֹאשׁ הַו’, שֶׁשָּׁם שְׁרוּיִים הָאָבוֹת.
- ו’ כּוֹלֶלֶת שֵׁשׁ אוֹתִיּוֹת, וְאֶת כֻּלָּם כּוֹלֶלֶת יוֹ”ד. יוֹ”ד נֶחְקֶקֶת בְּגִלּוּפֶיהָ, וְעוֹלֶה לְהִתְעַטֵּר בִּשְׁתֵּים עֶשְׂרֵה אוֹתִיּוֹת אֲחֵרוֹת, מִמֶּנּוּ יוֹצְאוֹת עֶשֶׂר אֲמִירוֹת בַּגִּלּוּפִים שֶׁלּוֹ, וְכֻלָּם שְׁבִילִים שֶׁל הַדֶּרֶךְ הָעֶלְיוֹנָה, (שֶׁל דַּרְכֵי הַתּוֹרָה) הַנִּכְבָּדָה מֵהַכֹּל. אֲזַי הֵ”א אַחֶרֶת נִכְלֶלֶת מִכֻּלָּם, חֲקוּקָה מִצַּד מָתוּחַ (מִתְיַחֶדֶת) טָמִיר לְהוֹלִיד לְמַטָּה.
- נֶחְקְקוּ (נֶחְלְקוּ) כֻלָּם בְּאַרְבָּעִים וּשְׁתַּיִם אוֹתִיּוֹת, וְאֶת כֻּלָּם פֵּרַשְׁנוּ בְמִשְׁנָתֵנוּ, וְכֻלָּם עוֹלִים לְרֹאשׁ הַמֶּלֶךְ..
Zohar Acharei Mot
Continued from previous DZ
385
The Hei of the Holy Name, which represents Binah, is included within the Yud, representing Chokhmah, based on the inclusion of the 22 Hebrew letters within the Yud, as explained above. And from it—the Yud—the Hei emerges since Binah emanates from Chokhmah. Then, Chokhmah and Binah, which together form the first two letters Yud-Hei (יה) of the Holy Name, crown the Patriarchs, that is, the sefirot of Chessed, Gevurah and Tiferet within Zeir Anpin, which are called Abraham, Isaac, and Jacob.
The Hei opens through her streams, meaning the fifty gates of Binah, and she crowns the head of the Vav (ו)—that is, she bestows the three upper sefirot upon Zeir Anpin, symbolized by the Vav of the Holy Name.
In this way, the Patriarchs—Chessed, Gevurah, and Tiferet—rise and become the head, that is, they ascend to the level of Chokhmah, Binah, and Da’at (חב” ד), by the illumination from the fifty gates of Binah.
386
After explaining how the Yud (י) of the Holy Name emanates, in general, the 22 letters within it—forming the Hei (ה) and Vav (ו) of the Name—the text now explains how the final Hei (ה) of the Name, which represents Malchut, emerges from the comprehensive 22 letters that are contained in the Yud. The Vav (ו) comprises six letters, meaning it is constructed from the six letters preceding it in the alphabet—Alef (א) through Vav (ו).
All of them are included in the Yud (י) because the Yud contains within itself all nine letters that precede it—i.e., Alef to Tet (א–ט)—which also includes the six letters of the Vav. This is the Yud that rests above the Vav, as discussed earlier. This Yud, with its engravings, meaning with its inclusiveness of the nine earlier letters, ascends to the Yud of the Name, the one that contains all 22 letters, to be crowned with the remaining 12 letters, from Yod to Tav (י–ת).
At that point, the final Hei becomes included in the 22 letters, just as the Yud is. From this Hei emerge the Ten Utterances (עשרה מאמרות)—which correspond to the Ten Sefirot—in their engravings (spiritual formations) and all the pathways of the Supreme Way, the most precious of all. These are the 32 paths of wisdom (ל״ב נתיבות חכמה), revealed from the Yessod of Israel Saba and Tevuna, called the “Way” (אורח). At this stage, the final Hei of the Name, representing Malchut, becomes included in all of them—meaning she receives all the above lights—and is engraved from the hidden peg (יתד), which is the Yessod of Zeir Anpin, in order to bring forth below—that is, to be a vessel for birthing souls.
387
All the lights that are in the Yud (י) above the Vav (ו)—meaning the three upper Sefirot of Zeir Anpin (Z “A)—are engraved with forty-two letters. The Keter of Z “A is represented by the four letters of the Holy Name. The Chokhmah of Z “A is represented by the ten letters of the Name in Milui (spelled): יוד הא ואו הא. The Binah of Z “A is represented by the 28 letters in the milui of the milui, meaning the secondary filling:
יוד = יוד ואו דלת
הא = הא אלף
ואו = ואו אלף ואו
הא = הא אלף
Together, these expand into 28 letters. Thus, altogether (4 from Keter + 10 from Chokhmah + 28 from Binah), it amounts to 42 letters. These forty-two letters were all explained earlier in this section. They all ascend and become engraved in the head of the King, which refers to the upper three Sefirot of Zeir Anpin, as explained.
Notes:
The upper three Sefirot (Keter, Chokhmah, and Binah) of Zeir Anpin are engraved (spiritually structured) with the 42 letters derived from progressive expansions of the Holy Name, YHVH.
These 42 letters—4 from the basic Name, 10 from the first spelling, and 28 from the second—structure the consciousness and flow of Light that resides in the “head of the King,” the source of all interaction with creation. This structure underpins the transmission of spiritual energy into the world, establishing the sacred order by which divine wisdom flows into the lower levels.
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Daily Zohar 4881
Hebrew translation:
- רַבִּי חִזְקִיָּה אָמַר, הַכֹּל בְּסוֹד עֶלְיוֹן הוּא, לְהַרְאוֹת שֶׁמִּי שֶׁפּוֹגֵם לְמַטָּה – פּוֹגֵם לְמַעְלָה. עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה, שֶׁשָּׁנִינוּ, עוֹנָתָן שֶׁל תַּלְמִידֵי חֲכָמִים מִשַּׁבָּת לְשַׁבָּת. מִכֵּיוָן שֶׁיּוֹדְעִים אֶת סוֹד הַדָּבָר וִיכַוְּנוּ אֶת הַלֵּב, וְיִמָּצֵא רְצוֹנָם שָׁלֵם, וְהַבָּנִים שֶׁמּוֹלִידִים נִקְרָאִים הַבָּנִים שֶׁל הַמֶּלֶךְ. וְאִם אֵלֶּה פּוֹגְמִים דָּבָר לְמַטָּה, כִּבְיָכוֹל הֵם פּוֹגְמִים בְּכַלָּה שֶׁלְּמַעְלָה, וְאָז כָּתוּב עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה. זֶה בִּשְׁבִיל אֵלּוּ שֶׁיּוֹדְעִים אֶת דִּינֵי הַתּוֹרָה. שְׁאָר הָעָם אוֹתוֹ שֶׁבַּנִּגְלֶה, כַּלָּתְךָ מַמָּשׁ, וּבַחֵטְא הַזֶּה הַשְּׁכִינָה מִסְתַּלֶּקֶת מִבֵּינֵיהֶם.
- לָמַדְנוּ, נֶחְקָק הַשֵּׁם הַקָּדוֹשׁ בִּצְדָדִים יְדוּעִים, בְּאוֹתִיּוֹת רְשׁוּמוֹת שֶׁל עֶשְׂרִים וּשְׁתַּיִם (י’ בְּא’, א’ בְּי’, י’ בְּב’, ב’ בְּי’, י’ בְּא’, ב’ בְּה’, ו’ בְּג’, י’ בְּה’, י’ בְּג’, ה’ בְּי’, ג’ בְּה’, ה’ בְּד’) י’ בְּא’, א’ בְּי’. י’ בְּב’, ב’ בְּי’. י’ בְּא’ ה’ בְּג’, יו”ד בְּה”א, יו”ד בְּגימ”ל, ה”א בְיו”ד גימ”ל בְּה”א, ה”א בְּדל”ת. כֻּלָּן נֶחְקָקוֹת בְּיוֹ”ד, יוֹ”ד מַעֲלֶה אוֹתָן..
Zohar Acharei Mot
Continued from previous DZ
383
Rabbi Chizkiyah said: Everything operates according to the supernal secret, to teach us that whoever causes blemish below causes blemish above. “עֶרְוַת כַּלָּתְךָ לֹא תְגַלֵּה” “The nakedness of your daughter-in-law you shall not uncover.” (Leviticus 18:15) We have learned: The designated time for marital intimacy among Torah scholars is from Shabbat to Shabbat because they know the secret of the matter. They can focus their hearts and align their will properly, and the children they bear are called “children of the King.” But if such individuals cause a blemish below, it is as if they blemish the Supernal Bride — which is Malchut. And in such a case, it is written: “The nakedness of your daughter-in-law you shall not uncover.” This interpretation applies to those who know the ways of the Torah. But for the rest of the people, the interpretation refers to the revealed sense: That is, your actual daughter-in-law, your son’s wife. Yet even with this sin, the Shechinah departs from among them — meaning the higher Bride also withdraws as a consequence of this transgression below.
Notes:
The Zohar teaches that physical transgressions — especially sexual ones — have profound spiritual consequences. For Torah scholars, whose unions have elevated potential, their sanctity or lack thereof affects the union of the Holy King and Queen — Zeir Anpin and Malchut. Even for ordinary people, sins such as uncovering the nakedness of a daughter-in-law cause the withdrawal of the Shechinah, weakening the supernal connection. This passage underscores the responsibility of spiritual awareness — especially for those who engage in sacred studies — and the unity of the upper and lower worlds.
384
We have learned that the Holy Name is engraved with specific properties through inscribed forms of the twenty-two letters (of the Hebrew alphabet).
The Yud (י) is present in the Alef (א), and the Alef is in the Yud.
The Yud is in the Bet (ב), and the Bet is in the Yud.
The Yud is in the Dalet (ד), and the Dalet is in the Yud.
The Yud is in the Hei (ה), and the Hei is in the Yud.
The Yud is in the Gimel (ג), and the Gimel is in the Yud.
And so forth — all letters are engraved in the Yud.
And the Yud elevates them — meaning that it elevates all twenty-two letters.
Explanation (Rabbi Ashlag)
This passage reveals a profound Kabbalistic principle: The Yud (י), representing Chokhmah, is the source and root of all twenty-two Hebrew letters, just as Chokhmah is the source of all Creation, as in the verse: “כֻּלָּם בְּחָכְמָה עָשִׂיתָ” — “All were made with wisdom” (Psalms 104:24). The explanation unfolds as follows: Every Hebrew letter, when written, begins with a dot, symbolized by the Yud (י). This dot represents Chokhmah, the initial spark of Creation or intellectual seed within every form. Then, the letter is drawn and extended, but its root is always the Yud. Therefore, the Yud is said to illuminate and be present in every other letter — Alef, Bet, Gimel, etc. Then, the process reverses: each of those letters is said to be elevated and return to the Yud, showing that everything ultimately reintegrates into Chokhmah. Thus, the Yud becomes the container for all letters — it engravings and collects them back into itself.
Notes:
A Torah scribe, or sofer stam, begins each letter by gently placing the tip of the quill on the parchment to form a small dot, a tiny mark shaped like the Hebrew letter י (Yud). This deliberate act is not merely technical—it has a deep spiritual connection. The Yud, the smallest letter in the Hebrew alphabet, represents the Sefira of Chokhmah, the initial flash of Light in the structure of the Ten Sefirot. It is the seed of Creation, the origin point from which all further expression flows. Chokhmah is the undivided point of pure potential from which all reality emerges, and so too is every letter in the Torah born from a Yud. The scribe begins with this tiny mark and develops the unique form of each letter from it. This process mirrors the metaphysical unfolding of the universe: Chokhmah gives birth to Binah, which then gives structure and detail to what was once just an undifferentiated spark of insight.
The Zohar alludes to this when it says that the Torah was created from the black fire on white fire—a reference to the letters (black fire) forming from an infinite white light (the undifferentiated Divine source). The Yud, in this sense, is the first “black fire,” the point of definition that begins to limit and shape the infinite into a form that can be read, understood, and revealed.
Moreover, the Yud’s shape and modest size carry profound meaning: it is small, humble, and almost hidden, yet it holds within it the power to give rise to all the other letters and thus to the entire Torah and, by extension, the world. As the Talmud teaches (Menachot 29b), even the crowns on the letters of the Torah hold deep secrets—how much more so the foundational point from which they emerge.
In this way, writing the Torah becomes not just a scribal task but a spiritual reenactment of Creation, where the sofer channels divine wisdom (Chokhmah) into physical reality through holy letters. Each letter, word, and scroll is thus a living reflection of the flow of the Sefirot—from the infinite Light of Ein Sof, through Chokhmah, into the revealed world of form and meaning.
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Daily Zohar 4783
Hebrew translation:
- חסר כאן תרגום
- חסר כאן תרגום.
Zohar Yitro
Continued from previous DZ
190
This person is prone to anger, though not easily provoked, yet he disrupts his sense of calm. He considers himself wise, though he is not. He always lifts his head, looking around as if observing. He is contentious in public and engages in disputes, but he is not the same in his home. He does not place value on Torah study and does not take the time to contemplate it. The words of others feel like a burden to him, and he responds with harsh and sharp words, always countering with forceful replies.
Notes:
This passage serves as a warning against arrogance, dismissiveness, and contentiousness. A person who neglects wisdom and engages in conflict and harsh speech distances themselves from inner peace and true understanding. Studying the Torah and self-discipline are essential for refining character, softening one’s responses, and fostering humility. One can achieve true wisdom and harmony in relationships through reflection, learning, and self-restraint.
191
If the eyebrows are separate from one another, sometimes reaching toward each other but not fully connecting, then on the forehead, to the right side, there will be two large lines and one small line, along with two small markings that enter between them horizontally. On the left side, there will be two lines—one large and one small—with a tiny marking that enters one of them but does not reach the other.
Notes:
This passage highlights how the face reflects internal qualities and spiritual influences. The right and left markings suggest a balance between Chessed (kindness) and Gevurah (judgment), showing that one’s character and life path are written upon them. Rather than being a manual for face reading, these teachings serve as a guide for self-awareness, encouraging introspection. By understanding these subtle spiritual impressions, one can work toward harmony between thought, emotion, and action, refining oneself through wisdom and growth.
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Daily Zohar 4782
Hebrew translation:
- ובזמן שהרוח הקדושה מסתלקת וזזה ממנו, ובאה רוח הטומאה, אותה רוח טומאה היא שמניעה אותו ומראה כלפי חוץ מראה ורשימות ידועות, הניכרות בו בחתימות שעל גופו מבחוץ. ואף על פי שהשער, המצח, האף, העיניים וכל אותם סימנים נשארים בקיומם, בכל זאת, השינוי הפנימי ניכר דרך הרשימות והחותמות הגלויות שעל פניו וגופו.
187.זר”ה פס”ץ, זה הדבר שמשתנה תמיד בחכמה זו. באות זי”ן, דבר הקיים בשער היה, והסימן שלך הוא זי”ן. וכלי המלחמה של שמשון היו תלויים בשערו, וזהו “נזיר אלוהים עליו”. - השער הוא דבר הקיים כדי להיוודע, והוא תלוי. הוא עומד באות ז’, והתחברה בו האות צ’. זו נכנסה והוציאה את האות ס’.
- אם שער זה תלוי ושחור, ועל המצח יש שלושה שרטוטים מצד ימין ושניים מצד שמאל, אך אינם מתחברים זה בזה—בצד ימין יש שלושה רשימות דקות שעוברים עליהן, והם שבילים העוברים על אותם שרטוטים האחרונים. ובצד שמאל יש חמישה, ואחד מהם קצר באורכו. זה עומד בתוך האות ז’ והאות ץ’. אז תמצא חריצים חזקים על חורי העיניים, שמתחברים זה בזה..
Zohar Yitro
Continued from previous DZ
186
And in the time when Ruach HaKodesh departs from a person, and a spirit of impurity enters them, that spirit of impurity strikes within them, and its appearance is revealed outwardly—through visible marks and signs. These are recognizable in the lines and creases of the skin on the outside. Even though the hair, forehead, nose, and all these identifying features remain unchanged in structure, their essence shifts and new signs manifest upon them.
187
The letters זר”ה פס”ץ—this final letter, ץ’, constantly interchanges within this wisdom. That is to say, their essence lies within the five letters זרה פס, which correspond to the phrase “זה ספר” (This is the book), and the ץ’ joins them, for it interchanges regularly with these letters. The letter ז’ (Zayin) represents a force that stands within human hair, and a mnemonic for this is the word “זין” (weapon), for the weapon of Samson, was in his hair, as it is written that his strength was bound within it. And this is the sacred crown of God that rested upon him.
188
Hair that stands as something recognizable and is suspended from above downward corresponds to the letter ז’ (Zayin),
and the letter צ’ (Tzadi) joins with it. This letter צ’ enters and displaces the letter ס’ (Samech).
189
If these hairs are hanging and black, and on the forehead, there are three lines on the right side and two on the left, but they do not connect with each other. On the right side, there are three fine markings that pass over them, serving as paths to traverse these other lines. On the left side, there are five lines, and one of them is shorter in length. This configuration aligns with the letter ז’ (Zayin) and the letter ץ’ (Tzadi). Then, the eyebrows will be strong, over the eye sockets, and connect to one another.
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Daily Zohar 4781
Hebrew translation:
- כמו שעשה הקב”ה כוכבים ומזלות במסילה של הרקיע כדי להסתכל בהם, והם אותות השמים, ולדעת מהם חכמה, כך עשה הקב”ה בבני אדם, שחקוקים וחתומים באותו פרצוף של אדם, כמו אותם כוכבים ומזלות, כדי לדעת ולהסתכל בהם חכמה רבה, ולהנהיג על ידם את הגוף.
184.כמו שמשתנים במסילת הרקיע מראיהם של הכוכבים והמזלות, בהתאם למעשיהם של בני העולם, כך משתנים מראיהם של הרשימות והחותמות שבמסילת בני האדם, בהתאם למעשיו של האדם מזמן לזמן. וסודות אלו לא נמסרו אלא לצדיקי האמת, כדי לדעתם וללמד בהם חכמה רבה.185. זה ספר תולדות אדם – מזמן לזמן, בהתאם למעשיו של האדם, כך נולד, נרשם ומשתנים בו הרשימות מזמן לזמן. שהרי בזמן שהרוח הקדושה שורה בתוכו, כך היא פועלת את התולדות, ומראה הרשימות ההוא הרוח כלפי חוץ..
Zohar Yitro
Continued from previous DZ
183
Just as the Holy One, Blessed be He, placed the stars and constellations in the firmament so that they may be observed, serving as signs in the heavens and revealing wisdom,
so, too, did He inscribe markings and lines upon the skin of a person’s face, resembling the celestial bodies in the sky,
so that one may discern great wisdom by examining them and understanding how the body is governed.
184
Just as the appearance of the stars and constellations in the firmament changes according to the actions of the world, so too do the markings and lines on a person’s skin change according to their deeds from one time to another. These matters were not entrusted to just anyone—they were given only to the true Tzadkim to understand and to learn great wisdom.
185
“This is the book of the generations of man” (Genesis 5:1). From time to time, according to a person’s deeds, new markings are inscribed and altered upon them, from one time to another. When the spirit of holiness (Ruach HaKodesh) dwells within a person, so does their appearance, producing markings that reflect the spirit upon them from the outside.
Notes:
A person’s external appearance reflects their spiritual state—it changes according to their deeds. When holiness resides within someone, it leaves an imprint on their face and body, visible even to those who can perceive such things. This connects to the broader idea that physical reality mirrors spiritual forces and that the human form is a “book” that reveals one’s inner nature.
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Daily Zohar 4780
Hebrew translation:
- חסר כאן תרגום
- חסר כאן תרגום.
Zohar Yitro
Continued from previous DZ
181
“וְאַתָּה תֶּחֱזֶה”—”And you shall see”. This means that one should observe: The Hair (שֵׂעָר), The Wrinkles on the Forehead (קְמָטִים שֶׁבַּמֵּצַח), The Eyebrows above the Eyes (הַגַּבּוֹת שֶׁעַל הָעֵינַיִם).
“מִכָּל הָעָם”—”From among all the people”—this refers to observing: The Eyes (הָעֵינַיִם), The Layers of the Eye Membranes (הַקְּרוּמִים שֶׁבַּעַיִן), The Wrinkles below the Eyes (הַקְּמָטִים שֶׁמִּתַּחַת לָעַיִן).
“אַנְשֵׁי חַיִל”—”Men of valor”—these are those who have the strength to stand in the palace of the King. They can be recognized by: The Yellowish Hue in the Face (הַצָּהוֹב שֶׁבַּפָּנִים), The Facial Structure and Wrinkles (הַפָּנִים וְהַקְּמָטִים שֶׁבַּפָּנִים), The Impression Left in the Beard (הָרְשִׁימוֹ שֶׁבַּזָּקָן).
“שֹׂנְאֵי בֶצַע”—”Haters of unjust gain”—these are discerned by: The Hands (הַיָּדַיִם), The Lines of the Hands (הַקַּוִּים שֶׁבַּיָּדַיִם), The Unique Impressions upon Them (הָרְשִׁימוֹת שֶׁבָּהֶם). All six categories of observation are alluded to in this verse, and they were given to Moses so that he could perceive and understand hidden wisdom. The true Tzadikim inherit this wisdom, and they are those who know how to discern people with clarity. Fortunate is their portion!
182
“עוֹר וּבָשָׂר תַּלְבִּישֵׁנִי וּבַעֲצָמוֹת וְגִידִים תְּסֹכְכֵנִי” “You clothed me with skin and flesh, and knit me together with bones and sinews.” (Job 10:11) In a similar way, the Holy One, Blessed be He, arranged the supernal worlds—step upon step, concealed within concealment, with hosts and chariots, one above another.
Just as He formed the human body with arteries and veins, so too did He structure the celestial order, creating levels upon levels in a perfect system. The bones correspond to the fundamental structures that uphold the higher realms. The flesh represents various levels of dominion and spiritual forces that govern “the end of all flesh.” Some beings receive sustenance from the fragrance of the sacrifices, while others rule over fleshly matters. Above them all is the skin, which encloses everything, just as the supernal concealments enwrap the divine system.
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Daily Zohar 4779
Hebrew translation:
- לָמַדְנוּ שֶׁמֹּשֶׁה הִתְקַשָּׁה בָּזֶה, עַד שֶׁבָּאָה שְׁכִינָה וְלִמְּדָה אוֹתוֹ, וְהִיא רָאֲתָה וּבָחֲרָה אֶת כָּל הָאֲנָשִׁים הַלָּלוּ שֶׁנִּרְאִים בְּפַרְצוּף, וְשָׁם מֹשֶׁה לָמַד אֶת הַחָכְמָה הַזּוֹ וְנִכְנַס לְתוֹכָהּ. זֶהוּ שֶׁכָּתוּב וְאַתָּה תֶחֱזֶה מִכָּל הָעָם. הַהוּא שֶׁכָּתוּב בּוֹ (תהלים קב) וְאַתָּה הוּא וּשְׁנוֹתֶיךָ לֹא יִתָּמּוּ. (נחמיה ט) וְאַתָּה מְחַיֶּה אֶת כֻּלָּם. (תהלים ג) וְאַתָּה ה’ מָגֵן בַּעֲדִי.
- וְאַתָּה תֶחֱזֶה, וְתִתְבּוֹנֵן בָּזֶה. אַתָּה וְלֹא אַחֵר, לָדָעַת וּלְהִתְבּוֹנֵן בְּשִׁשִּׁים רִבּוֹא. בְּשִׁשָּׁה צְדָדִים יֵשׁ לְהִתְבּוֹנֵן. בַּדְּיוֹקְנָאוֹת שֶׁל בְּנֵי אָדָם, וְלָדַעַת הַחָכְמָה עַל בֻּרְיָהּ. וְאֵלֶּה הֵם בַּשֵּׂעָר, בָּעֵנַיִם, בַּחֹטֶם, בַּשְּׂפָתַיִם, בַּפָּנִים, בַּיָּדַיִם, בְּאוֹתָם שִׂרְטוּטֵי הַיָּדַיִם. וּבְשֵׁשֶׁת הַצְּדָדִים הַלָּלוּ כָּתוּב וְאַתָּה תֶחֱזֶה..
Zohar Yitro
Continued from previous DZ
179
“וְאַתָּה תֶחֱזֶה מִכָּל הָעָם אַנְשֵׁי חַיִל יִרְאֵי אֱלֹהִים אַנְשֵׁי אֱמֶת שֹׂנְאֵי בָצַע וְשַׂמְתָּ עֲלֵהֶם שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת.” “Moreover you shall select from all the people able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.” (Exodus 18:21)
We learned that Moses had difficulty with this matter (face reading) until the Shechinah came and taught him. The Shechinah perceived and discerned all these men by their faces, recognizing and selecting them accordingly. It was there that Moses learned this wisdom, and it was instilled within him.
Thus, it is written: “וְאַתָּה תֶּחֱזֶה”—”And you shall see” (Exodus 18:21). The word “וְאַתָּה” (“And you”) appears in various verses:
“וְאַתָּה הוּא וּשְׁנוֹתֶיךָ לֹא יִתָּמוּ”—”But You remain the same, and Your years never end” (Psalms 102:28). “וְאַתָּה מְחַיֶּה אֶת כֻּלָּם”—”And You sustain them all” (Nehemiah 9:6). “וְאַתָּה ה’ מָגֵן בַּעֲדִי”—”But You, Hashem, are a shield for me” (Psalms 3:4).
In all these verses, the word “וְאַתָּה” (“And You”) refers to the Shechinah. Thus, in this case as well, when the verse states “וְאַתָּה תֶּחֱזֶה”—”And you shall see,” its meaning is that the Shechinah enabled Moses to see and discern properly.
180
“וְאַתָּה” (“And You”), referring to the Shechinah, shall behold and perceive this matter. You, and no other, shall discern and recognize among the 600,000 (Soul roots of the Israelites).
There are six aspects in which one can observe human forms and attain wisdom through clear discernment.
These six aspects are: Hair (שֵׂעָר), Eyes (עֵינַיִם), Nose (חוֹטֵם), Lips (שְׂפָתַיִם), Face (פָּנִים), Hands (יָדַיִם)—specifically, the lines of the hands. And about these six aspects, it is written: “וְאַתָּה תֶּחֱזֶה”—”And you shall see” (Exodus 18:21).
Notes:
Human features carry deep spiritual significance—a person’s inner nature is reflected in their outer form.
Through supernal assistance, Moses was able to see beyond the physical and understand each individual’s essence.
This teaches us that true leadership and discernment require higher wisdom—one must not judge superficially but seek a more profound vision, connecting to spiritual insight to recognize truth.
Special note:
The upcoming studies for this week will delve into the markings of the face and the lines of the palms, exploring their deep spiritual significance as taught in the Zohar. These teachings reveal how physical features reflect the inner workings of the soul and its connection to the higher realms.
However, it is important to approach this wisdom with reverence and understanding. This is not a manual for face or palm reading in a predictive or superstitious manner. Rather, it is a gateway to deeper perception, allowing one to refine intuition and gain insight into the spiritual forces shaping human nature.
By studying these teachings with sincerity, the light of the text can illuminate our understanding of people, fostering greater wisdom, compassion, and awareness of the divine design present in every soul.
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Daily Zohar 4706
Hebrew translation:
- וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וגו’. רַבִּי בּוֹ אָמַר רַבִּי יוֹחָנָן, [בְּאוֹתָם הַיָּמִים] בְּאוֹתוֹ עוֹלָם שֶׁהוּא יָמִים, וְלֹא בָּעוֹלָם הַזֶּה שֶׁהוּא לַיְלָה. אָמַר רַבִּי יַעֲקֹב, בְּאוֹתָם הָעוֹלָמוֹת שֶׁהֵם יָמִים, בְּאוֹתָם הַהֲנָאוֹת וְהַכִּסּוּפִים שֶׁהוּא נוֹחֵל. וַה’ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. בְּאוֹתָהּ הַמִּשְׂרָה [נ”א הַמַּעֲשֵׂר] שֶׁנָּתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִשְּׁמוֹ, שֶׁהִיא אוֹת הֵ”א, שֶׁבָּהּ נִבְרָא הָעוֹלָם.
- וְלָמַדְנוּ, אָמַר רַבִּי יוֹחָנָן, מטטרו”ן שַׂר הַפְּנִים, שֶׁהוּא נַעַר עֶבֶד מֵרַבּוֹ הָאָדוֹן הַמּוֹשֵׁל עָלָיו, מְמֻנֶּה עַל הַנְּשָׁמָה בְּכָל יוֹם לְהַסְפִּיק לָהּ מֵאוֹתוֹ הָאוֹר שֶׁנִּצְטַוָּה, וְהוּא עָתִיד לָקַחַת חֶשְׁבּוֹן פֶּתֶק בְּבָתֵּי הַקְּבָרוֹת מִדּוּמָה, וּלְהַרְאוֹת אוֹתוֹ לִפְנֵי רַבּוֹ, וְהוּא עָתִיד לַעֲשׂוֹת שְׂאוֹר אוֹתוֹ הָעֶצֶם תַּחַת הָאָרֶץ, לְתַקֵּן אֶת הַגּוּפוֹת וּלְקַיְּמָם בִּשְׁלֵמוּת שֶׁל גּוּף בְּלִי הַנְּשָׁמָה, [בִּזְמַן] שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁלַח אוֹתָהּ לִמְקוֹמָהּ..
Zohar Chayei Sarah
Continued from previous DZ
154
“וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים” “And Abraham was old, advanced in days” (Genesis 24:1): Rabbi Bo said in the name of Rabbi Yochanan, “This refers to the world of ‘days,’ meaning the world of light, and not to this world, which is like night.”
“בָּא בַּיָּמִים” “Advanced in days” refers to the upper sefirot, which are lights and are called days.
Rabbi Yaakov said, “Advanced in days,” which means that Abraham entered those worlds considered ‘days’ due to the pleasures and yearnings he inherited. Rabbi Yaakov agrees with Rabbi Yochanan but rather expands upon his explanation.
“And YHVH had blessed Abraham in everything”: “בַּכֹּל” “In everything” refers to the authority that the Holy One, Blessed be He, granted Abraham from His own Name, specifically the letter ‘ה’ hei with which the world was created.
155
Rabbi Yitzchak said, “Metat–, who is a servant of his Master, is appointed over the soul. Each day, he is tasked with bestowing upon the soul a portion of the light he is commanded to grant it. He is also destined to receive a written account from the cemetery, handed to him by Duma (the angel of the grave), detailing every individual body, to present it before his Master.”
As explained earlier, Metatron transforms the bone called luz and reconstructs the body from the earth. He will prepare and rebuild the body to be complete, though initially without the soul. Then, the Holy One, Blessed be He, will send the soul back into its rightful place within the body after it has come to the Land of Israel.
The luz bone—remains in the grave and does not decay. Here, it is said that the angel Metat– transforms this bone into the source for rebuilding the body. The sages (מדרש הנעלם Midrash HaNe’elam, Toldot 51) taught that this bone is called לוז luz, and it does not benefit from the food and drink a person consumes. Therefore, it does not decay in the grave like other bones. From it, the human body will be rebuilt during the resurrection of the dead.
It is necessary to understand why this bone is called לוז luz, why it does not derive nourishment from food and drink, why it does not decay in the grave, and why it is uniquely chosen as the foundation for the body’s reconstruction at the time of resurrection.
Notes:
The Zohar reveals the process of resurrection and the role of the luz bone as the foundation for rebuilding the human body. This bone’s indestructibility and immunity to material consumption highlight its unique role as a bridge between the physical and spiritual. The high angel Metat–‘s involvement as an intermediary in this process underscores the divine organization of life, death, and resurrection.
This teaching reminds us of the enduring connection between the body and soul, showing that a remnant of purity persists even after physical death, awaiting divine restoration. The luz bone symbolizes hope and eternal life, reflecting the ultimate redemption and unity of body and soul in the Final Redemption.
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Daily Zohar 4705
Hebrew translation:
- אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם וגו’. הַנְּשָׁמָה פּוֹתַחַת וְאוֹמֶרֶת: רִבּוֹנוֹ שֶׁל עוֹלָם, שֶׁמָּא נִתְעַסְּקוּ בַּחֲמִשִּׁים פָּרָשִׁיּוֹת שֶׁל תּוֹרָה, וְאַף עַל פִּי שֶׁלֹּא נִתְעַסְּקוּ לִשְׁמָהּ, שָׂכָר יֵשׁ לָהֶם לָעוֹלָם הַבָּא וְלֹא יִכָּנְסוּ לַגֵּיהִנֹּם. מַה כָּתוּב אַחֲרָיו? וַיֹּאמֶר ה’ אִם אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִים וגו’.
- וַהֲרֵי [שָׁנִינוּ], אוֹתָן פָּרָשִׁיּוֹת יְתֵרוֹת חֲמִשִּׁים וְשָׁלֹשׁ הָיוּ. אֶלָּא, אָמַר רַבִּי אַבָּהוּ, חֲמִשָּׁה סְפָרִים הֵם בַּתּוֹרָה, וּבְכָל אֶחָד וְאֶחָד נִכְלָלִים עֲשֶׂרֶת הַדִּבְּרוֹת עֲשָׂרָה מַאֲמָרוֹת שֶׁבָּהֶם נִבְרָא הָעוֹלָם. חֲשֹׁב עֲשָׂרָה בְּכָל אֶחָד מֵהֶם – הוּא חֲמִשִּׁים.
- עוֹד פּוֹתַחַת הַנְּשָׁמָה וְאוֹמֶרֶת: רִבּוֹנוֹ שֶׁל עוֹלָם, אַף עַל פִּי שֶׁלֹּא נִתְעַסְּקוּ בַּתּוֹרָה, שֶׁמָּא קִבְּלוּ עָנְשָׁם עַל מַה שֶּׁחָטְאוּ בְּבֵית דִּין וְנִתְכַּפֵּר לָהֶם, שֶׁנֶּאֱמַר (דברים כה) אַרְבָּעִים יַכֶּנּוּ לֹא יֹסִיף. וּמִמַּה שֶּׁנִּתְבַּיְּשׁוּ לִפְנֵיהֶם, דַּיָּם לְהִתְכַּפֵּר [לִפְנֵיהֶם] לָהֶם שֶׁלֹּא יִכָּנְסוּ לַגֵּיהִנֹּם. מַה כָּתוּב אַחֲרָיו? לֹא אֶעֱשֶׂה בַּעֲבוּר הָאַרְבָּעִים.
- עוֹד פּוֹתַחַת וְאוֹמֶרֶת: אוּלַי יֵשׁ שָׁם שְׁלֹשִׁים? אוּלַי יֵשׁ בֵּינֵיהֶם צַדִּיקִים שֶׁהִשִּׂיגוּ שְׁלֹשִׁים מַעֲלוֹת הָרְמוּזִים בְּפָסוּק (יחזקאל א) וַיְהִי בִּשְׁלֹשִׁים שָׁנָה, וְהֵם כְּלוּלִים בְּל”ב נְתִיבוֹת, שֶׁהֵם כ”ב אוֹתִיּוֹת וְי’ סְפִירוֹת, לִפְעָמִים הֵם כְּלוּלִים לִשְׁמֹנָה..
Zohar Vayera
Continued from previous DZ
193
“אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם” “Perhaps there are fifty righteous…” (Genesis 18:24). The soul opens and says, “Master of the Universe, perhaps they engaged with the fifty portions of the Torah, and even though they did not engage in them for the sake of heaven, they still deserve reward in the World to Come and should not enter Gehinnom.” What is written after this? “וַיֹּאמֶר ה’ אִם אֶמְצָא בִסְדֹם חֲמִשִּׁים צַדִּיקִים” “And YHVH said, ‘If I find in Sodom fifty righteous within the city…’” (Genesis 18:26).
194
The question is asked: “But there are more than fifty portions in the Torah, as there are fifty-three portions.” The answer is given according to Rabbi Abahu’s teaching, which states that each of the five books of the Torah contains the ten utterances through which the world was created. Together, they make fifty.
195
The soul further opens and says, “Master of the Universe, even if they did not engage in Torah, perhaps they have already received their punishment for their sins in the earthly court, and it has atoned for them. As it is written, “אַרְבָּעִים יַכֶּנּוּ לֹא יֹסִיף” ‘Forty lashes may be given, but no more’ (Deuteronomy 25:3). And from the shame they felt before the court, that should be enough for their atonement, so that they should not enter Gehinnom.” What is written after this? “לֹא אֶעֱשֶׂה בַּעֲבוּר הָאַרְבָּעִים” “I will not do it for the sake of forty” (Genesis 18:29).
196
The soul continues and says, “אוּלַי יֵשׁ שָׁם שְׁלֹשִׁים” “Perhaps there are thirty there. Perhaps there are Tzadikim among them who have attained thirty levels, as alluded to in the verse, “וַיְהִי בִּשְׁלֹשִׁים שָׁנָה” ‘And it came to pass in the thirtieth year’ (Ezekiel 1:1). These levels are contained within the thirty-two paths, which are composed of the twenty-two letters and the ten sefirot. At times, they are included as eight.”
The secret of the thirty-two paths of wisdom is as follows: When Zeir Anpin and Nukva, which correspond to the twenty-two letters, ascend to Binah as Mayim Nukvin, they integrate with the ten sefirot of Binah and become the thirty-two aspects, the thirty-two paths of wisdom. These thirty-two paths consist of the twenty-two letters from Zeir Anpin and Nukva and the ten sefirot from Binah itself.
The explanation is that Binah, by its nature, desires only Chessed and not Chochmah, as indicated by the verse, “כי חפץ חסד הוא” “For He desires kindness” (Micah 7:18). However, when Zeir Anpin and Nukva ascends to Binah as Mayim Nukvin, Binah rises to the head of Arich Anpin and becomes imbued with Chochmah. Thus, it is called the thirty-two paths of wisdom. This is why it is said that they attain “thirty levels… which are included in the thirty-two paths,” comprised of twenty-two letters, Zeir Anpin and Nukva, and the ten sefirot (Binah), together forming thirty-two aspects.
Sometimes, however, these are condensed into eight, meaning that Binah, in certain aspects, contains only eight sefirot instead of ten. These eight sefirot exclude Keter and Chochmah, which means Binah lacks the upper three and thus is only considered “thirty levels” and not the full thirty-two paths of wisdom. This is the idea behind Abraham’s words, “Perhaps there are thirty there” (Genesis 18:30), referring to these thirty levels.
Notes:
Abraham’s plea for mercy on behalf of Sodom, asking, “Perhaps there are thirty,” reflects a recognition that even partial spiritual attainment (thirty levels) carries value and may merit Hashem’s compassion. This teaching emphasizes that each level of spiritual development, even if incomplete, holds significance and can contribute to Hashem’s preservation and mercy.
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The post Daily Zohar # 4705 – Vayera – Perhaps there are thirty there appeared first on Daily Zohar.
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Daily Zohar 4704
Hebrew translation:
- וּבֹא וּרְאֵה מַה כָּתוּב, וַיֹּאמֶר ה’ זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה. בַּהַתְחָלָה וַה’ אָמָר, וּלְבַסּוֹף וַיֹּאמֶר ה’ זַעֲקַת סְדֹם וַעֲמֹרָה וגו’. זוֹהִי הַדַּרְגָּה הָעֶלְיוֹנָה שֶׁהִתְגַּלְּתָה לוֹ עַל הַדַּרְגָּה הַתַּחְתּוֹנָה.
- וַה’ אָמָר הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם וגו’. מַה כָּתוּב לְמַעְלָה? וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל פְּנֵי סְדֹם, לַעֲשׂוֹת דִּין בָּרְשָׁעִים. מַה כָּתוּב אַחֲרָיו? הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם.
- אָמַר רַב חַסְדָּא, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה דִין בָּרְשָׁעִים עַד שֶׁנִּמְלָךְ בְּנִשְׁמָתָם שֶׁל צַדִּיקִים. זֶהוּ שֶׁכָּתוּב (איוב ד) מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ. וְכָתוּב הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: כְּלוּם יֵשׁ לִי לַעֲשׂוֹת דִּין בָּרְשָׁעִים עַד שֶׁאֶמָּלֵךְ בְּנִשְׁמוֹת הַצַּדִּיקִים. וְאוֹמֵר לָהֶם: הָרְשָׁעִים חָטְאוּ לְפָנַי, אֶעֱשֶׂה בָהֶם דִּין, שֶׁכָּתוּב וַיֹּאמֶר ה’ זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה וְחַטָּאתָם וגו’.
- אָמַר רַבִּי אַבָּהוּ, הַנְּשָׁמָה עוֹמֶדֶת בִּמְקוֹמָהּ, וְהִיא יְרֵאָה לְהִתְקָרֵב אֵלָיו וְלוֹמַר לְפָנָיו כְּלוּם, עַד שֶׁיֹּאמַר לְמטטרו”ן שֶׁיַּגִּישֶׁנָּה לְפָניו וְתֹאמַר מַה שֶּׁרָצְתָה. זֶהוּ שֶׁכָּתוּב וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע וְגוֹ’, חָלִילָה לְּךָ וגו’..
Zohar Vayera
Continued from previous DZ
189
Come and see what is written: “וַיֹּאמֶר ה’ זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה” “And YHVH said, ‘The outcry…’” (Genesis 18:20). Initially, it says, “וַיהוה אָמָר” “And YHVH said,” which means He and His court, that is, the Shechinah. But afterward, it is written, “וַיֹּאמֶר יהוה'” “And YHVH said,” which does not mean YHVH alone, but rather the higher level of YHVH revealed itself through the lower level, which is the Shechinah.
190
“וַה’ אָמָר הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם” “And YHVH said, ‘Shall I hide from Abraham what I am about to do?’” (Genesis 18:17). What is written above this? “וַיָּקֻמוּ מִשָּׁם הָאֲנָשִׁים וַיַּשְׁקִפוּ עַל פְּנֵי סְדֹם” “And the men rose from there and looked toward Sodom.” They were preparing to execute judgment on the wicked. And afterward, it is written, “Do I hide from Abraham what I am about to do?”
191
Rabbi Chisda said, “The Holy One, Blessed be He, does not bring judgment upon the wicked until He consults with the souls of the Tzadikim.” As it is written, “מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ” “From the breath of God they perish” (Job 4:9), and it is also written, “Do I hide from Abraham what I am about to do?” (Genesis 18:17). The Holy One, Blessed be He, said, “Would I bring judgment upon the wicked without first consulting with the souls of the Tzadikim, informing them that the wicked have sinned before Me and that I am about to pass judgment upon them?” As it is written, “וַיֹּאמֶר ה’ זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה וְחַטָּאתָם” “And YHVH said, ‘The outcry of Sodom and Gomorrah is indeed great, and their sin is exceedingly grave’” (Genesis 18:20).
192
Rabbi Abahu said, “The soul stands in its place, and it is afraid to approach God or to say anything before Him until He commands Metat– to bring her closer, allowing her to express what it desires to say.” This is as it is written, “וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע וְגוֹ’, חָלִילָה לְּךָ” “And Abraham approached and said, ‘Will You indeed sweep away the Tzadik with the wicked? Far be it from You…’” (Genesis 18:23-25).
Notes:
The soul approaches Hashem with reverence, requiring the assistance of the angel Metat–, to come closer and speak. This reflects the structured nature of communication with Hashem and the soul’s deep humility before him. By linking this process to Abraham’s respectful approach on behalf of Sodom, the Zohar provides a model of how one should approach Hashem—with humility, reverence, and respect for the established spiritual order. This passage emphasizes that approaching Hashem is a privilege that requires both permission and the appropriate attitude, reminding us of the sanctity and respect inherent in spiritual communication.
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Daily Zohar 4703
Hebrew translation:
- מַה זֶּה אֲשֶׁר יָשַׁב בָּהֵן לוֹט? הֲרֵי נֶאֱמַר, אֲבָל מִשּׁוּם שֶׁכֻּלָּם רְשָׁעִים וְלֹא נִמְצָא [בֵינֵיהֶם] מִכֻּלָּם שֶׁיֵּשׁ לוֹ דְּבַר זְכוּת פְּרָט לְלוֹט. מִכָּאן לָמַדְנוּ, שֶׁבְּכָל מָקוֹם שֶׁדָּרִים בּוֹ רְשָׁעִים הוּא חָרֵב.
- אֲשֶׁר יָשַׁב בָּהֵן לוֹט, וְכִי בְּכֻלָּם יָשַׁב לוֹט? אֶלָּא בִּגְלָלוֹ הָיוּ מְיֻשָּׁבִים וְלֹא חָרְבוּ. וְאִם תֹּאמַר בִּזְכוּתוֹ – לֹא! אֶלָּא בִּזְכוּת אַבְרָהָם.
- אָמַר רַבִּי שִׁמְעוֹן, בֹּא רְאֵה שֶׁשִּׁמּוּשׁ שֶׁאָדָם עוֹשֶׂה לְצַדִּיק, אוֹתוֹ שִׁמּוּשׁ מֵגֵן עָלָיו בָּעוֹלָם, וְלֹא עוֹד, אֶלָּא שֶׁאַף עַל גַּב שֶׁהוּא רָשָׁע, לוֹמֵד מִדְּרָכָיו וְעוֹשֶׂה אוֹתָם.
- בֹּא רְאֵה, שֶׁהֲרֵי מִשּׁוּם שֶׁהִתְחַבֵּר לוֹט עִם אַבְרָהָם – אַף עַל גַּב שֶׁלֹּא לָמַד כָּל מַעֲשָׂיו, לָמַד לַעֲשׂוֹת חֶסֶד עִם הַבְּרִיּוֹת כְּמוֹ שֶׁהָיָה עוֹשֶׂה אַבְרָהָם, וְזֶהוּ שֶׁהָיָה מְיַשֵּׁב אֶת כָּל אוֹתָן הֶעָרִים כָּל אוֹתוֹ זְמַן שֶׁהָיוּ מְיֻשָּׁבִים אַחַר שֶׁנִּכְנַס לוֹט בֵּינֵיהֶם.
- אָמַר רַבִּי שִׁמְעוֹן, בֹּא רְאֵה שֶׁשְּׁכִינָה לֹא זָזָה מֵאַבְרָהָם בְּאוֹתָהּ שָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ [בְּאוֹתוֹ זְמַן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ]. אָמַר לוֹ רַבִּי אֶלְעָזָר, וַהֲרֵי שְׁכִינָה הָיְתָה מְדַבֶּרֶת עִמּוֹ, שֶׁהֲרֵי [בְּדַרְגָּה] זוֹ הִתְגַּלָּה אֵלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב (שמות ו) וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי. אָמַר לוֹ, כָּךְ זֶה וַדַּאי..
Zohar Vayera
Continued from previous DZ
184
What does it mean, “where Lot dwelled”? Why were these places named after him? This has been explained, but it is because all the inhabitants were wicked, and there was no one among them with any merit except for Lot. From this, we learn that any place where wicked people dwell is considered desolate. The verse that says, “where Lot dwelled,” implies that due to the presence of the others who lived there, it was not regarded as a settled area but rather as desolate and empty because they were wicked.
185
And he asks, “Was Lot dwelling in all the cities?” The answer is given: It was because of him that they (the cities) continued to be inhabited and were not destroyed, so they were named after him. But if you say that it was due to Lot’s merit, that is not so; instead, it was due to the merit of Abraham.
186
Rabbi Shimon said, “Come and see: The service that a person performs for a Tzadik protects them in this world. Not only that, but even if the person is wicked, they can learn from Tzadikim’s ways and follow them.
187
Come and see: Because Lot was associated with Abraham, even though he did not learn all of Abraham’s ways, he did learn from him to do good to others, as Abraham did. This is why, after Lot joined them, he brought stability to all these cities during the time they were inhabited. Therefore, it is written, “where Lot dwelled” (Genesis 19:29).
188
Rabbi Shimon said, “Come and see, the Shechinah never departed from Abraham. At that time, the Holy One, Blessed be He, was with him.” Rabbi Elazar said to him, “But wasn’t the Shechinah itself speaking with him, not merely Hashem alone? For in this level, the Holy One, Blessed be He appeared to him, as it is written, “וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי” ‘I appeared to Abraham… as El Shaddai’ (Exodus 6:3), which is the Shechinah. So what does it mean to tell us that the Shechinah did not depart from Abraham when Hashem was with him?” Rabbi Shimon answered, “Indeed, this is true, and you are correct.”
Notes:
Rabbi Shimon states that the Shechinah, never left Abraham, while Rabbi Elazar clarifies that this was not merely a general divine presence, but specifically the Shechinah in the aspect of El Shaddai. This suggests a unique, constant relationship between Abraham and the Divine, where the Shechinah was actively engaged with him.
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Daily Zohar 4702
Hebrew translation:
- בֹּא רְאֵה, וַה’ אָמָר הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם. אָמַר רַבִּי יְהוּדָה, הַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן אֶת כָּל הָאָרֶץ לְאַבְרָהָם לִהְיוֹת לוֹ נַחֲלַת יְרֻשָּׁה לְעוֹלָמִים, שֶׁכָּתוּב כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה וְגוֹ’, וְכָתוּב שָׂא נָא עֵינֶיךָ וּרְאֵה. וּלְאַחַר מִכֵּן הִצְטָרֵךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲקֹר אֶת הַמְּקוֹמוֹת הַלָּלוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּבָר נָתַתִּי אֶת הָאָרֶץ לְאַבְרָהָם, וְהוּא אָב לַכֹּל, שֶׁכָּתוּב כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיךָ, וְלֹא נָאֶה לִי לִמְחוֹת בָּנִים בְּלִי לְהוֹדִיעַ לַאֲבִיהֶם שֶׁקָּרָאתִי לוֹ אַבְרָהָם אֹהֲבִי, וּמִשּׁוּם כָּךְ צָרִיךְ לְהוֹדִיעוֹ, מִשּׁוּם כָּךְ [אָמַר] וַה’ אָמָר הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה.
- אָמַר רַבִּי אַבָּא, בֹּא רְאֵה עַנְוְתָנוּתוֹ שֶׁל אַבְרָהָם, שֶׁאַף עַל גַּב שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה, וְעִם כָּל זֶה שֶׁהֶאֱרִיךְ עִמּוֹ וְהוֹדִיעַ לוֹ שֶׁרוֹצֶה לַעֲשׂוֹת דִּין בִּסְדֹם, לֹא בִקֵּשׁ מִמֶּנּוּ לְהַצִּיל אֶת לוֹט וְלֹא יַעֲשֶׂה בּוֹ דִּין. מָה הַטַּעַם? בִּשְׁבִיל שֶׁלֹּא לִתְבֹּעַ שָׂכָר מִמַּעֲשָׂיו.
- וְעַל זֶה שָׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת לוֹט וְהִצִּילוֹ מִשּׁוּם אַבְרָהָם, שֶׁכָּתוּב וַיִּזְכֹּר אֱלֹהִים אֶת אַבְרָהָם וַיְשַׁלַּח אֶת לוֹט מִתּוֹךְ הַהֲפֵכָה וגו’..
Zohar Vayera
Continued from previous DZ
181
Rabbi Yehuda said, “The Holy One, Blessed be He, gave the entire land to Abraham as an eternal inheritance, as it is written, “כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה” ‘All the land that you see…’ (Genesis 13:15). And it is also written, “שָׂא נָא עֵינֶיךָ וּרְאֵה” ‘Lift your eyes and look…’ (Genesis 13:14). Later, when Hashem wanted to uproot and destroy these places—Sodom and Gomorrah—He said, “כְּבָר נָתַתִּי אֶת הָאָרֶץ לְאַבְרָהָם” ‘I have already given the land to Abraham, and he is a father to all nations,’ as it is written, “כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיךָ” ‘I have made you the father of a multitude of nations’ (Genesis 17:5). It would not be proper for Me to strike the children without informing their father, whom I have called “אַבְרָהָם אֹהֲבִי” “Abraham, My beloved”. Therefore, I need to inform him.’ And thus, “וַה’ אָמָר הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה” YHVH said, “Shall I hide from Abraham what I am about to do?”’ (Genesis 18:17).
182
Rabbi Abba said, “Come and see the humility of Abraham. Even though the Holy One, Blessed be He said to him, “זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה” ‘The outcry of Sodom and Gomorrah is great…’ (Genesis 18:20), and although God lingered with him and informed him of His intention to execute judgment on Sodom, Abraham did not pray before Him to save Lot or to spare him from judgment. What is the reason? It was so that he would not appear to be seeking a reward for his deeds.
Notes:
Even when God reveals His plans for Sodom, Abraham refrains from requesting special consideration for his nephew, Lot, despite his personal concern. This restraint reflects Abraham’s sincere character and his desire to avoid any appearance of seeking personal benefit from his relationship with God.
183
And because of this, even though Abraham did not request it, the Holy One, Blessed be He, sent to Lot and saved him for Abraham’s sake, as it is written, “וַיִּזְכֹּר אֱלֹהִים אֶת אַבְרָהָם וַיְשַׁלַּח אֶת לוֹט מִתּוֹךְ הַהֲפֵכָה” “And God remembered Abraham, and He sent Lot out from the midst of the overthrow, when He overturned the cities where Lot lived” (Genesis 19:29).
Notes:
God’s rescue of Lot was a result of Abraham’s righteousness, even though Abraham did not explicitly ask for it. This act of Hashem’s grace highlights the power of selfless devotion, where the merit of the righteous can bring protection and blessing to those connected to them. The passage serves as a reminder of the value of humility, showing that sincere devotion can lead to divine favor, extending even to unspoken concerns and to the benefit of loved ones.
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Daily Zohar 4701
Hebrew translation:
- כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְשַׁתֵּף עִמּוֹ אֶת [הַצַּדִּיקִים שֶׁלֹּא יִהְיֶה פִּתְחוֹן פֶּה לָרְשָׁעִים בְּכָל מַה שֶּׁהוּא עוֹשֶׂה. בֹּא רְאֵה, הַכֹּל מְגַלֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא] לַצַּדִּיקִים, מִשּׁוּם שֶׁהֵם בָּאִים וּמַזְהִירִים אֶת בְּנֵי הָאָדָם לָשׁוּב מֵחֲטָאֵיהֶם וְלֹא יֵעָנְשׁוּ מִתּוֹךְ הַדִּין הָעֶלְיוֹן וְלֹא יִהְיֶה לָהֶם פִּתְחוֹן פֶּה אֵלָיו. מִשּׁוּם כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹדִיעַ לָהֶם הַסּוֹד שֶׁהוּא עוֹשֶׂה בָהֶם הַדִּין. וְעוֹד, כְּדֵי שֶׁלֹּא יֹאמְרוּ שֶׁהֲרֵי בְּלִי דִין עָשָׂה בָהֶם דִּין.
- אָמַר רַבִּי אֶלְעָזָר, אוֹי לָרְשָׁעִים שֶׁלֹּא יוֹדְעִים וְלֹא מַשְׁגִּיחִים וְלֹא יוֹדְעִים לְהִשָּׁמֵר מֵחֲטָאֵיהֶם. וּמָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁכָּל מַעֲשָׂיו אֱמֶת וּדְרָכָיו דִּין אֵינוֹ עוֹשֶׂה כָּל מַה שֶּׁעוֹשֶׂה בָּעוֹלָם עַד שֶׁמְּגַלֶּה לַצַּדִּיקִים כְּדֵי שֶׁלֹּא יִהְיֶה לָהֶם פִּתְחוֹן פֶּה לִבְנֵי אָדָם, אֵצֶל בְּנֵי אָדָם לֹא כָּל שֶׁכֵּן שֶׁיֵּשׁ לָהֶם לַעֲשׂוֹת דִּבְרֵיהֶם שֶׁלֹּא יְדַבְּרוּ בְּנֵי אָדָם לָשׁוֹן הָרָע בָּהֶם. וְכֵן כָּתוּב (במדבר לב) וִהְיִיתֶם נְקִיִּים מֵה’ וּמִיִּשְׂרָאֵל.
- וְיֵשׁ לָהֶם לַעֲשׂוֹת שֶׁלֹּא יִהְיֶה לָהֶם פִּתְחוֹן פֶּה לִבְנֵי אָדָם, וְיַתְרוּ בָהֶם אִם הֵם חוֹטְאִים וְלֹא מַשְׁגִּיחִים לְהִשָּׁמֵר, שֶׁלֹּא תִהְיֶה לְמִדַּת הַדִּין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא פִּתְחוֹן פֶּה אֲלֵיהֶם, וּבַמֶּה? בִּתְשׁוּבָה וּמַעֲשִׂים כְּשֵׁרִים..
Zohar Vayera
Continued from previous DZ
178
The Holy One, Blessed be He, desires to involve the Tzadikim with Him so that they may go and warn people to turn away from their sins and thus avoid punishment from the higher judgment. In this way, the people cannot claim that they were not warned or did not know. For this reason, God reveals His secrets to the Tzadikim so they may deliver the message that there is judgment upon the people. Furthermore, this ensures people cannot say they were punished without due justice.
Notes:
Hashem’s decision to inform the Tzadikim of impending judgments allows them to serve as compassionate intermediaries, warning people of the need for Teshuva. By providing this opportunity, Hashem ensures that justice from above is fair and that people cannot claim ignorance if punished. This passage highlights the importance of transparency and mercy within the spiritual system, where even judgment is issued with an opportunity for correction. It reinforces the role of the Tzadikim as not only examples of virtue but also as active agents of Hashem’s mercy, fostering awareness and change in the world around them.
179
Rabbi Elazar said, “Woe to the wicked, who do not know or take heed, who fail to be cautious of their sins. For the Holy One, Blessed be He, whose deeds are all true and whose ways are just, does not do anything in the world without first revealing it to the Tzadikim so that people cannot have any excuse against Him, as explained above. All the more so, people should ensure that their actions are such that no one can speak ill of them. As it is written, “וִהְיִיתֶם נְקִיִּים מֵה’ וּמִיִּשְׂרָאֵל” “And you shall be innocent before YHVH and before Israel’ (Numbers 32:22).”
180
It is the responsibility of the Tzadikim to ensure that people have no excuse to complain against the Holy One, Blessed be He. They should warn people that if they sin and do not guard themselves, they give an opening for God’s attribute of judgment to accuse them. How can they be saved from the attribute of judgment? By doing Teshuva and performing good deeds.
Notes:
The Tzadikim have a duty to guide others toward awareness and self-guarding to prevent judgment from taking hold. By encouraging repentance and good deeds, the Tzadikim help people avoid the consequences of sin. It is important for a person to take personal responsibility for one’s actions, and it is valuable to have mentors who guide them according to the spiritual laws of the Torah and align with Hashem’s will.
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Daily Zohar 4700
Hebrew translation:
- וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם, לַעֲשׂוֹת לָהֶם לְוָיָה. אָמַר רַבִּי יֵיסָא, אִם תֹּאמַר שֶׁאַבְרָהָם יָדַע שֶׁהֵם מַלְאָכִים, לָמָּה עָשָׂה לָהֶם לְוָיָה? אֶלָּא, אָמַר רַבִּי אֶלְעָזָר, אַף עַל גַּב שֶׁיָּדַע [רָגִיל הָיָה לַעֲשׂוֹת לְכָל בְּנֵי הָאָדָם שֶׁמְּזֻמָּנִים עִמּוֹ לַעֲשׂוֹת לָהֶם לְוָיָה]. [מַה שֶּׁהָיָה רָגִיל לַעֲשׂוֹת עִם בְּנֵי אָדָם עָשָׂה בָהֶם וְלִוָּה אוֹתָם], מִשּׁוּם שֶׁכָּךְ צָרִיךְ לָאָדָם לַעֲשׂוֹת לְוָיָה לָאוֹרְחִים, שֶׁהֲרֵי הַכֹּל תָּלוּי בָּזֶה.
- וּבְעוֹד שֶׁהוּא הָיָה הוֹלֵךְ עִמָּם, הִתְגַּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶל אַבְרָהָם, שֶׁכָּתוּב וַה’ אָמָר הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה. וַה’ – הוּא וּבֵית דִּינוֹ, מִשּׁוּם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה הוֹלֵךְ עִמָּם.
- בֹּא רְאֵה, כְּשֶׁבֶּן אָדָם עוֹשֶׂה לְוָיָה [לְאָדָם] לַחֲבֵרוֹ, הוּא מוֹשֵׁךְ אֶת הַשְּׁכִינָה לְהִתְחַבֵּר עִמּוֹ וְלָלֶכֶת עִמּוֹ בַּדֶּרֶךְ לְהַצִּילוֹ, וְלָכֵן צָרִיךְ אָדָם לְלַוּוֹת אֶת הָאוֹרֵחַ כְּדֵי לְחַבֵּר עִמּוֹ שְׁכִינָה וּמוֹשֵׁךְ עָלָיו לְהִתְחַבֵּר עִמּוֹ.
- מִשּׁוּם כָּךְ, וַה’ אָמָר הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה. רַבִּי חִיָּיא פָּתַח, (עמוס ג) כִּי לֹא יַעֲשֶׂה ה’ אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים. אַשְׁרֵיהֶם צַדִּיקֵי הָעוֹלָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הִתְרַצָּה בָהֶם, וְכָל מַה שֶּׁהוּא עוֹשֶׂה בָּרָקִיעַ וְעָתִיד לַעֲשׂוֹת בָּעוֹלָם – עַל יְדֵי הַצַּדִּיקִים עוֹשֶׂה אוֹתוֹ, וְלֹא מְכַסֶּה מֵהֶם כְּלוּם לְעוֹלָמִים..
Zohar Vayera
Continued from previous DZ
174
“וְאַבְרָהָם הֹלֵךְ עִמָּם לְשַׁלְּחָם” “And Abraham walked with them to send them off” (Genesis 18:16). This was to accompany them on their way. Rabbi Yeisa said, “If you say that Abraham knew they were angels, then why did he accompany them?” But Rabbi Elazar answered, “Even though he knew they were angels, he did with them as he would with people and accompanied them on their way.” It is proper for a person to accompany guests on their way, as everything depends on this—meaning, the entire mitzvah of hosting guests depends on the act of accompanying them, which completes the Mitzva. The mitzvah is attributed only to one who completes it.
Notes:
This passage reminds us of the significance of seeing mitzvot to their completion, reflecting a dedication to kindness that is comprehensive and sincere. Abraham’s actions exemplify genuine hospitality, where every detail is fulfilled with love and respect.
175
While Abraham was walking with them to accompany them, the Holy One, Blessed be He, appeared to him, as it is written, “וַה’ אָמָר הַמֲכַסֶּה אֲנִי מֵאַבְרָהָם אֲשֶׁר אֲנִי עֹשֶׂה” “And YHVH said, ‘Shall I hide from Abraham what I am about to do?'” (Genesis 18:17). Here, “YHVH” refers to He (YHVH) and His court, which is the Nukva, because the Holy One, Blessed be He, was walking with them.
176
Come and see: When a person accompanies his friend, he draws the Shechinah to join him and walk along the way to protect him. For this reason, a person should accompany his guest, as this act connects the guest to the Shechinah and brings the Shechinah to be with him.
Notes:
Accompanying a guest is a spiritually significant act that draws the Shechinah to protect and support the guests on their journey. This mitzvah goes beyond simple kindness, connecting the guest to the Shechinah and blessing. Through this act, the host ensures that the guest is not alone but walks under the protection of the Shechinah. This teaching encourages us to see everyday kindnesses as powerful spiritual connections that invite blessing and protection, reinforcing the importance of hospitality to foster Hashem’s connection and safety.
177
And because he (Abraham) performed the act of accompaniment, he merited that “YHVH said, ‘Shall I hide from Abraham what I am about to do?'” (Genesis 18:17). Rabbi Chiya began by quoting, “כִּי לֹא יַעֲשֶׂה ה’ אֱלֹהִים דָּבָר כִּי אִם גָּלָה סוֹדוֹ אֶל עֲבָדָיו הַנְּבִיאִים” “For YHVH God does nothing without revealing His secret to His servants, the prophets” (Amos 3:7). Blessed are the righteous of the world, whom the Holy One, Blessed be He favors. Everything He does in the heavens and is destined to do in the world, He accomplishes through the Tzadikim, and He does not hide anything from them.
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Daily Zohar 4673
Hebrew translation:
- כָּךְ גַּם כָּאן, אָנֹכִי אֲשַׁלַּח גְּדִי עִזִּים מִן הַצֹּאן. וַהֲרֵי בֵּאַרְנוּ בְּלֹא תְבַשֵּׁל גְּדִי. וְכָל אוֹתָם שֶׁמִּצַּד בְּכוֹר הַבְּהֵמָה הֵם בָּאוּ. וְעַל כֵּן לֹא כָתוּב אָנֹכִי אֶתֵּן, אֶלָּא אָנֹכִי אֲשַׁלַּח, אֲגָרֵשׁ וַאֲשַׁלַּח אוֹתוֹ שֶׁלֹּא יִמָּצֵא בְהֵיכָלִי..
To all the dedicated students and followers of the Daily Zohar,As we step into this new year, I wish each of you a heartfelt Shana Tova u’Metuka—a year filled with sweetness, joy, and abundant blessings. May this year be one of spiritual growth, deeper understanding, and personal fulfillment. Through our continued study of the Zohar, may we draw down the Light of wisdom, love, and peace into our lives and into the world around us.
Thank you for your commitment to this sacred journey, and may we all be inscribed for a year of health, happiness, and divine protection.
With much love and blessings,Zion
Zohar Acharei Mot
Continued from previous DZ
284
So too here, Yehuda replied to Tamar;
Genesis 38:17
“וַיֹּאמֶר אָנֹכִי אֲשַׁלַּח גְּדִי עִזִּים מִן הַצֹּאן וַתֹּאמֶר אִם תִּתֵּן עֵרָבוֹן עַד שָׁלְחֶךָ.”
“And he said, “I will send a young kid goat from the flock.” So she asked, “Will you give me a pledge until you send it?”
We have already explained, what is the meaning of “kid goat,” as in “לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ” “Do not cook a kid,” (Exodus 23:19) which refers to the Other Side (Sitra Achra) that draws nourishment from the Malchut before its purification (as mentioned in Mishpatim, #564). And all these things come from the side of the firstborn of the animals. Therefore, it is not written “I will give,” but “I will send,” meaning I will drive him out and send it away so that he will not be found in My palace.
Notes:
This section refers to the symbolic representation of the Sitra Achra (the Other Side), often depicted as an opposing force that draws sustenance from Malchut when it is still impure. The “kid” in this passage is linked to the law that forbids cooking a kid in its mother’s milk, a metaphor for spiritual impurity. The Zohar explains that this impurity is associated with the Sitra Achra, which can attach itself to unpurified aspects in the lower world.
The phrase “I will send” instead of “I will give” emphasizes removing this negative force. The act of sending away signifies the distancing of impurity from the King’s realm (palace), ensuring that the sanctity of the spiritual world remains intact. This sending away or banishment symbolizes purification and the elimination of harmful spiritual influences.
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Daily Zohar 4672
Hebrew translation:
- וִיהוֹדָה עֹד רָד עִם אֵל וְעִם קְדוֹשִׁים נֶאֱמָן (הושע יב). וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה וְגוֹ’. כְּמוֹ שֶׁנֶּאֱמַר (משלי ל) כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת. כִּי כִסְּתָה פָּנֶיהָ, וּבֵאַרְנוּ כִּי כִסְּתָה פָּנֶיהָ, כְּמוֹ שֶׁנֶּאֱמַר אָכְלָה וּמָחֲתָה פִיהָ, שָׂרְפָה אֶת הָעוֹלָם בְּשַׁלְהֲבוֹתֶיהָ, וְאָמְרָה לֹא פָעַלְתִּי אָוֶן. מָה הַטַּעַם? מִשּׁוּם כִּי כִסְּתָה פָּנֶיהָ, וְאֵין מִי שֶׁיּוֹדֵעַ דְּרָכֶיהָ לְהִנָּצֵל מִמֶּנָּה. וַיֵּט אֵלֶיהָ אֶל הַדֶּרֶךְ, אֶל הַדֶּרֶךְ מַמָּשׁ, לְחַבֵּר לָבָן בְּאָדֹם. וַיֹּאמֶר הָבָה נָּא אָבוֹא אֵלַיִךְ וְגוֹ’, הֲרֵי בֵּאַרְנוּ הָבָה בְּכָל מָקוֹם.
- כִּי לֹא יָדַע כִּי כַלָּתוֹ הִיא. כִּי כַלָּתוֹ הִיא שֶׁל הָעוֹלָם, מְתַרְגְּמִים: אֲשֶׁר הַשְׁמָדַת הָעוֹלָם הִיא. מָה הַטַּעַם לֹא יָדַע? מִשּׁוּם שֶׁהֵאִירוּ פָנֶיהָ לְקַבֵּל מִמֶּנּוּ, וְהִזְדַּמְּנָה לְבַשֵּׂם וּלְרַחֵם עַל הָעוֹלָם. כִּי כַלָּתוֹ הִיא – זוֹ כַּלָּה מַמָּשׁ, שֶׁכָּתוּב (שיר ד) אִתִּי מִלְּבָנוֹן כַּלָּה.
- וַתֹּאמֶר מַה תִּתֶּן לִי כִּי תָבוֹא אֵלָי. עַכְשָׁו הַכַּלָּה צְרִיכָה תַכְשִׁיטֶיהָ. וַיֹּאמֶר אָנֹכִי אֲשַׁלַּח גְּדִי עִזִּים מִן הַצֹּאן. לְמֶלֶךְ שֶׁהָיָה לוֹ בֵּן מִשִּׁפְחָה אַחַת שֶׁהָלַךְ בַּהֵיכָל, רָצָה הַמֶּלֶךְ לָשֵׂאת גְּבִירָה עֶלְיוֹנָה וּלְהַכְנִיסָהּ לְהֵיכָלוֹ. אָמְרָה: מִי נָתַן אֶת זֶה בְּתוֹךְ הֵיכַל הַמֶּלֶךְ? (מִי נָתַן אֶת זֶה בְּהֵיכַל הַמֶּלֶךְ? אָמַר הַמֶּלֶךְ:) אָמַר: מִכָּאן וָהָלְאָה אֲשַׁלַּח וַאֲגָרֵשׁ אֶת בֶּן הַשִּׁפְחָה מֵהֵיכָלִי..
Zohar Acharei Mot
Continued from previous DZ
281
Genesis 38:15
“וַיִּרְאֶהָ יְהוּדָה וַיַּחְשְׁבֶהָ לְזוֹנָה כִּי כִסְּתָה פָּנֶיהָ.”
“And Judah saw her, and thought her to be a harlot”.
This is as it is written,
Proverbs 30:20
“כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת אָכְלָה וּמָחֲתָה פִיהָ וְאָמְרָה לֹא פָעַלְתִּי אָוֶן.”
“This is the way of an adulterous woman: She eats and wipes her mouth And says, “I have done no wickedness.”
We have already explained that “for she has covered her face” means, as it says, “She eats and wipes her mouth, and says, ‘I have done no wrong.”” She burns the world with flames yet claims, “I have committed no sin.” What is the reason for this? It is because she has covered her face, and no one knows how to escape her. “וַיֵּט אֵלֶיהָ אֶל הַדֶּרֶךְ” “And he turned to her by the road” (Genesis 38:16), meaning literally “by the road,” to connect white with red (Chessed with Gevurah). “And he said, “וַיֹּאמֶר הָבָה נָּא אָבוֹא אֵלַיִךְ” ‘Please let me come into you,'” (Genesis 38:16). We have already explained the meaning of “please” (הָבָה) everywhere, which indicates an invitation.
Notes:
Tamar’s act of “covering her face” symbolizes spiritual concealment. This concept highlights the idea that her deeper purpose and righteousness are obscured, making her actions seem sinful on the surface. Just as someone might claim innocence after committing wrongdoings because they are hidden from view, Tamar’s intentions remain hidden, but her actions have a greater divine purpose.
The passage delves into the hidden spiritual levels of Tamar’s actions. While Judah perceives her as a harlot, Tamar’s actions are part of a divine plan meant to rectify forces by uniting mercy and judgment. Her covering of the face symbolizes the concealment of her true intentions, which are ultimately righteous. The Zohar reveals that this encounter, on a deeper level, is a process of spiritual unification that brings about redemption and continues the line of Mashiach.
282
“כִּי לֹא יָדַע כִּי כַלָּתוֹ הִוא” “For he did not know that she was his daughter-in-law” (Genesis 38:16). This means “for she was the daughter-in-law of the world,” meaning that he did not know that she would bring about the end of the world. The word “daughter-in-law” (כלתו) is related to the word “kallah” (bride), which can also mean “destruction/end” (כליה). Why did he not know? It was because her face shone to receive from him, and she was destined to bring fragrance (renewal) and mercy to the world. Another interpretation of “for she was his daughter-in-law” is that she is the bride, as it is written, “אִתִּי מִלְּבָנוֹן כַּלָּה” “Come with me from Lebanon, my bride” (Song of Songs 4:8).
Notes:
Zohar’s interpretation of “for he did not know that she was his daughter-in-law” transforms Judah and Tamar’s narrative into a profound spiritual allegory. Tamar, as the “bride” or “destroyer (brings the end),” carries a dual role in Hashem’s plan—her actions both break and renew, bringing about the next stage in the process of mercy and redemption. Tamar is part of a broader spiritual narrative that elevates the world, even through seemingly destructive actions, aligning her with the concept of the divine bride who completes and fulfills the ultimate purpose.
283
She said, “וַתֹּאמֶר מַה תִּתֶּן לִי כִּי תָבוֹא אֵלָי” ‘What will you give me, that you may come in to me?’ Now, the bride (Tamar) needed ornaments. And he said, ‘I will send you a young goat from the flock.'” This is similar to a parable: A king had a son from a certain maidservant, and this son was walking in the palace. The king desired to marry a noble lady and bring her into his palace. She (the noble lady) asked, ‘Who allowed this (son of the maidservant) into the king’s palace?’ The king said, ‘From now on, I will send him away and expel the son of the maidservant from my palace.’
Notes:
Judah’s promise to send a goat symbolizes an offering or sacrifice made to prepare for this spiritual union. The goat represents a material offering that allows for spiritual elevation. In the Zohar, offerings often have deep meanings, representing efforts to bridge the gap between the physical and spiritual worlds.
The king’s decision to send away the “son of the maidservant” symbolizes the expulsion of negative forces or impure elements from the upper realm. This cleansing allows for the proper spiritual union between the Shechinah (the bride) and the higher aspects (the king).
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Daily Zohar 4671
Hebrew translation:
- וְלָמַדְנוּ, מָה רָאֲתָה הַצַּדֶּקֶת הַזּוֹ לַמַּעֲשֶׂה הַזֶּה? אֶלָּא הִכִּירָה בְּבֵית חָמִיהָ אֶת דַּרְכֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵיךְ מַנְהִיג אֶת הָעוֹלָם עִם בְּנֵי הָאָדָם. וּמִשּׁוּם שֶׁהִיא הִכִּירָה, הַקָּדוֹשׁ בָּרוּךְ הוּא הֵקִים אֶת הַדָּבָר עַל יָדָהּ. וְזֶה הוֹלֵךְ כְּמוֹ שֶׁשָּׁנִינוּ, מְזֻמֶּנֶת הָיְתָה בַּת שֶׁבַע מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית לִהְיוֹת אִמּוֹ שֶׁל שְׁלֹמֹה הַמֶּלֶךְ. אַף כָּאן מְזֻמֶּנֶת הָיְתָה תָּמָר לְכָךְ מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם.
- וַתֵּשֶׁב בְּפֶתַח עֵינַיִם. מִי זֶה פֶּתַח עֵינַיִם? כְּמוֹ שֶׁנֶּאֱמַר, וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל. וְכָתוּב (שמות יב) וּפָסַח ה’ עַל הַפֶּתַח. וְכָתוּב (תהלים קיח) פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק וְגוֹ’. עֵינַיִם – שֶׁכָּל עֵינֵי הָעוֹלָם מְצַפִּים לַפֶּתַח הַזֶּה. אֲשֶׁר עַל דֶּרֶךְ תִּמְנָתָה, מַה זֶּה תִּמְנָתָה? כְּמוֹ שֶׁנֶּאֱמַר (במדבר יב) וּתְמוּנַת ה’ יַבִּיט. וְכָךְ בֵּאַרְנוּ, תָּמָר הֵקִימָה הַדָּבָר לְמַטָּה, וְהִפְרִיחָה פְרָחִים וְנִצְנְצָה עֲנָפִים בְּסוֹד הָאֱמוּנָה..
Zohar Acharei Mot
Continued from previous DZ
279
We have learned: What did this righteous woman (Tamar) see that led her to this action? He answers: She knew, from her father-in-law’s house, the ways of the Holy One, blessed be He, and how He leads humanity in this world. And because she knew this, the Holy One, blessed be He, arranged the matter through her. This follows what we have learned: Batsheva was destined for David from the six days of Creation to be the mother of King Solomon. Similarly, Tamar was destined for Yehuda from the day the world was created.
Notes:
This passage illustrates how Tamar, through her awareness of divine providence, understood her destined role in the continuity of the House of David’s lineage. Just as Batsheva was ordained for King David, so was Tamar’s role in Hashem’s plan. The story emphasizes how Hashem leads the world, sometimes realized through the righteous actions of individuals who grasp their role in Hashem’s plan.
280
“She sat at the entrance of eyes (עֵינַיִם)”
The Zohar asks: What is “Entrance of the Eyes? And it answers: It is as it is written, “וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל” “And he was sitting at the entrance of the tent” (Genesis 18:1), and it is written, “וּפָסַח ה’ עַל הַפֶּתַח” “YHVH passed over the entrance” (Exodus 12:23), and it is written, “פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק” “Open for me the gates of righteousness” (Psalms 118:19). “עֵינַיִם” “eyes” refers to the fact that all the eyes of the world are waiting and looking towards that entrance, which is on the way to Timnah. What is “תִּמְנָתָה” “Timnatah”? It is like what is said, “וּתְמֻנַת יְהוָה יַבִּיט” “and the likeness of YHVH he shall behold” (Numbers 12:8). Thus, we have explained that Tamar established the matter in the lower world, and flowers blossomed, and branches sprouted, in the secret of faith.
Notes:
The Zohar uses “פֶתַח עֵינַיִם” “Petaḥ Einayim” “Entrance of the Eyes” as a metaphor for the gateway through which divine vision and spiritual revelation flow into the world. It connects various scriptural references to illustrate that Tamar’s actions were not only part of a physical narrative but also a spiritual event that led to the blossoming of faith and seeing the Light of Hashem. Through her, a more profound connection was established between the divine and the earthly, symbolizing the ongoing interplay between human actions and divine orchestration.
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Daily Zohar 4670
Hebrew translation:
- לָמַדְנוּ, אָמַר רַבִּי שִׁמְעוֹן לַחֲבֵרִים, בְּיָמַי לֹא יִצְטָרְכוּ בְּנֵי הָעוֹלָם אֶת זֶה. אָמַר לוֹ רַבִּי יוֹסֵי הַצַּדִּיקִים מְגִנִּים עַל הָעוֹלָם בְּחַיֵּיהֶם, וּבְמִיתָתָם יוֹתֵר מִבְּחַיֵּיהֶם. זֶהוּ שֶׁכָּתוּב (ישעיה לז) וְגַנּוֹתִי עַל הָעִיר הַזֹּאת לְהוֹשִׁיעָהּ לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי. וְאִלּוּ בְּחַיָּיו לֹא כָתוּב. אָמַר רַבִּי יְהוּדָה, מַה שּׁוֹנֶה כָּאן שֶׁכָּתוּב לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי, שֶׁשָּׁקוּל זֶה לָזֶה? אֶלָּא מִשּׁוּם שֶׁדָּוִד זָכָה לְהִקָּשֵׁר לַמֶּרְכָּבָה הַקְּדוֹשָׁה שֶׁל הָאָבוֹת, וּמִשּׁוּם כָּךְ הַכֹּל אֶחָד. בָּרוּךְ הוּא לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים.
- כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם בָּהּ לֹא תַעֲשׂוּ. רַבִּי יִצְחָק פָּתַח, (תהלים קב) לְסַפֵּר בְּצִיּוֹן שֵׁם ה’ וּתְהִלָּתוֹ בִּירוּשָׁלִָם. שָׁם שָׁנִינוּ, הַשֵּׁם הַקָּדוֹשׁ נִסְתָּר וְנִגְלֶה. וְהַתּוֹרָה, שֶׁהִיא הַשֵּׁם הַקָּדוֹשׁ הָעֶלְיוֹן, נִסְתֶּרֶת וְנִגְלֵית. וְכָל פָּסוּק שֶׁבַּתּוֹרָה, וְכָל פָּרָשָׁה שֶׁל הַתּוֹרָה, נִסְתָּר וְנִגְלֶה.
- שֶׁלָּמַדְנוּ, אָמַר רַבִּי יְהוּדָה, מֵחֻצְפָּתָהּ שֶׁל צַדִּיקָה אַחַת יָצְאוּ כַּמָּה טוֹבוֹת לָעוֹלָם, וּמִי הִיא? תָּמָר, שֶׁכָּתוּב (בראשית לח) וַתֵּשֶׁב בְּפֶתַח עֵינַיִם. אָמַר רַבִּי אַבָּא, פָּרָשָׁה זוֹ מוֹכִיחָה שֶׁהַתּוֹרָה נִסְתֶּרֶת וְנִגְלֵית. וַהֲרֵי הִסְתַּכַּלְתִּי בְּכָל הַתּוֹרָה וְלֹא מָצָאתִי מָקוֹם שֶׁנִּקְרָא פֶּתַח עֵינַיִם, אֶלָּא הַכֹּל נִסְתָּר, וְסוֹד הַסּוֹדוֹת הוּא..
Zohar Acharei Mot
Continued from previous DZ
276
We have learned that Rabbi Shimon told the friends, “In my days, the people of the world will not need this—to bring the Torah scroll out into the street.”
Rabbi Yossi said, “The Tzadikim protect the world during their lifetimes and even more so after their death. As it is written,
Isaiah 37:35
“וְגַנּוֹתִי עַל הָעִיר הַזֹּאת לְהוֹשִׁיעָהּ לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי.”
“‘For I will defend this city, to save it For My own sake and for My servant David’s sake.'”
Yet, this was not written during David’s lifetime.
Rabbi Yehuda asked, “What is the difference here that it is written, ‘for My own sake and for the sake of My servant David,’ equating one with the other?” And he answered, “Rather, because David merited being connected with the holy chariot (Merkavah) of the Patriarchs, he is the fourth among them, which is the secret of Malchut. Therefore, all is one.
Notes:
The Tzadikim have a powerful protective effect on the world, both in life and after death. Rabbi Shimon emphasizes that his merit shields the generation from needing extraordinary measures to invoke Hashem’s mercy. The discussion about King David illustrates how an individual Tzadik can become integrated with the Holy Chariot. Their merit is everlasting and closely aligned with the Creator’s purpose. The unity of the Tzadikim with Hashem by adhering to the Torah brings about protection and salvation for the world, reflecting the profound impact of righteousness.
277
Leviticus 18:3
“כְּמַעֲשֵׂה אֶרֶץ מִצְרַיִם אֲשֶׁר יְשַׁבְתֶּם בָּהּ לֹא תַעֲשׂוּ וּכְמַעֲשֵׂה אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה לֹא תַעֲשׂוּ וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ.”
“According to the doings of the land of Egypt, where you dwelt, you shall not do; and according to the doings of the land of Canaan, where I am bringing you, you shall not do; nor shall you walk in their ordinances.”
Rabbi Yitzchak opened with the verse:
Psalms 102:22
“לְסַפֵּר בְּצִיּוֹן שֵׁם יְהוָה וּתְהִלָּתוֹ בִּירוּשָׁלָ͏ִם.”
“To declare the name of YHVH in Zion, And His praise in Jerusalem.”
He said, we have learned: The Holy Name is both concealed and revealed. The concealed name is יהוה YHVH, and the revealed name is אדני Adonai. Similarly, the Torah, the supreme Holy Name of Zeir Anpin, is concealed and revealed. Every verse in the Torah and every section in the Torah is both hidden and revealed—that is, it has a literal meaning (פשט) and a secret meaning (סוד).
278
Rabbi Yehuda said: From the boldness of one righteous woman, many good things came into the world. And who is she? She is Tamar, as it is written, “וַתֵּשֶׁב בְּפֶתַח עֵינַיִם” “She sat at the entrance of Enaim (lit. ‘עֵינַיִם’ ‘the opening of the eyes’).” (Genesis 38:14) Rabbi Abba said: This section proves to us that the Torah is both concealed and revealed, having both a literal and hidden meaning. For I have looked throughout the entire Torah and have not found any place named “עֵינַיִם” “Enaim.” Rather, everything is concealed, and this one is a secret of secrets.
Notes:
Rabbi Abba notes that, upon examining the Torah, there is no literal place called “עֵינַיִם” “Enaim.” This suggests that the name is symbolic rather than a physical location. The term “Enaim” (eyes) is tied to the idea of perception, vision, and spiritual insight.
The phrase “the opening of the eyes” likely refers to an opening of spiritual awareness or understanding, where deeper truths become visible.
This passage highlights the importance of understanding the Torah on its surface level and delving into its deeper, spiritual meanings. Tamar’s story becomes a gateway for exploring how hidden layers of wisdom are embedded within the Torah, revealing that even seemingly straightforward narratives carry profound spiritual lessons.
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Daily Zohar 4669
Hebrew translation:
- וְעַל זֶה שָׁנִינוּ, צַדִּיק, אַף עַל גַּב שֶׁנִּפְטָר מֵהָעוֹלָם הַזֶּה, לֹא מִסְתַּלֵּק וְלֹא נֶאֱבָד מִכָּל הָעוֹלָמוֹת, שֶׁהֲרֵי בְּכָל הָעוֹלָמוֹת הוּא נִמְצָא יוֹתֵר מִבְּחַיָּיו, שֶׁבְּחַיָּיו נִמְצָא בָּעוֹלָם הַזֶּה בִּלְבַדּוֹ, וְאַחַר כָּךְ נִמְצָא בִּשְׁלֹשָׁה עוֹלָמוֹת וּמְזֻמָּן אֲלֵיהֶם, שֶׁכָּתוּב (שיר א) עֲלָמוֹת אֲהֵבוּךָ, אַל תִּקְרֵי עֲלָמוֹת אֶלָּא עוֹלָמוֹת. אַשְׁרֵי חֶלְקָם.
- לָמַדְנוּ, כָּתוּב (שמואל-א כה) וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים. וְהָיְתָה נֶפֶשׁ אֲדֹנִי?! נִשְׁמַת אֲדֹנִי הָיָה צָרִיךְ לִהְיוֹת! אֶלָּא כְּמוֹ שֶׁאָמַרְנוּ, שֶׁאַשְׁרֵי חֶלְקָם שֶׁל הַצַּדִּיקִים שֶׁהַכֹּל נִקְשָׁר זֶה עִם זֶה, נֶפֶשׁ בְּרוּחַ, וְרוּחַ בִּנְשָׁמָה, וּנְשָׁמָה בַּקָּדוֹשׁ בָּרוּךְ הוּא. נִמְצָא שֶׁהַנֶּפֶשׁ צְרוּרָה בִּצְרוֹר הַחַיִּים.
- אָמַר רַבִּי אֶלְעָזָר, זֶה שֶׁאָמְרוּ הַחֲבֵרִים, גָּלוּתוֹ שֶׁל סֵפֶר תּוֹרָה אֲפִלּוּ מִבֵּית כְּנֶסֶת לְבֵית כְּנֶסֶת אַחֵר אָסוּר, וְכָל שֶׁכֵּן לָרְחוֹב. לָמָּה לָרְחוֹב? אָמַר רַבִּי יְהוּדָה, כְּמוֹ שֶׁאָמַרְנוּ, כְּדֵי שֶׁיִּתְעוֹרְרוּ עָלֵינוּ וִיבַקְשׁוּ רַחֲמִים עַל הָעוֹלָם. אָמַר רַבִּי אַבָּא, כְּשֶׁשְּׁכִינָה גָּלְתָה כָּךְ גַּם מִמָּקוֹם לְמָקוֹם, עַד שֶׁאָמְרָה (ירמיה ט) מִי יִתְּנֵנִי בַמִּדְבָּר מְלוֹן אוֹרְחִים וְגוֹ’, אַף כָּאן בָּרִאשׁוֹנָה מִבֵּית כְּנֶסֶת לְבֵית כְּנֶסֶת, אַחַר כָּךְ לָרְחוֹב, אַחַר כָּךְ בַּמִּדְבָּר מְלוֹן אוֹרְחִים. אָמַר רַבִּי יְהוּדָה, בְּנֵי בָּבֶל פּוֹחֲדִים וְלֹא מַעֲבִירִים אֲפִלּוּ מִבֵּית כְּנֶסֶת לְבֵית כְּנֶסֶת, כָּל שֶׁכֵּן זֶה..
Zohar Acharei Mot
Continued from previous DZ
273
We have learned: Even though a Tzadik has departed from this world, does not vanish and is not lost from all the worlds. He is found in all the worlds even more than during his lifetime. Because during his life, he was present only in this world, but afterward, he is present in three worlds, which are Beriah (Creation), Yetzirah (Formation), and Asiyah (Action), and he is present among them. As it is written, ‘עֲלָמוֹת אֲהֵבוּךָ’ ‘Alamot ahavucha’ (‘maidens love you’) (Songs 1)—do not read ‘alamot’ (maidens), but ‘olamot’ (worlds) “אַל תִּקְרֵי עֲלָמוֹת אֶלָּא עוֹלָמוֹת”. Fortunate is their portion.
274
We have learned: It is written,
1 Samuel 25:29
“וַיָּקָם אָדָם לִרְדָפְךָ וּלְבַקֵּשׁ אֶת נַפְשֶׁךָ וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת יְהוָה אֱלֹהֶיךָ וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע.”
“Should anyone rise up to pursue you and to seek your life (נַפְשֶׁךָ), then the life (נֶפֶשׁ) of my lord shall be bound in the bundle of the living with YHVH your God; but the lives (נֶפֶשׁ) of your enemies He will sling out as from “כַּף הַקָּלַע,” the hollow of a sling.”
Shouldn’t it have said ‘the soul (neshamah) of my lord’? For the nefesh remains in this world, and only the neshama ascends to the bundle of life (as mentioned above in #262).”
And he answers, “But as we have said, fortunate is the portion of the Tzadikim, for everything is connected one to another: the nefesh with the Ruach, the ruach with the neshama, and the neshama with the Holy One, blessed be He (as mentioned above in #257). Thus, the nefesh is bound in the bundle of life because it is connected to the neshamah in the bundle of life.
275
Rabbi Elazar said: “This is what the friends have said: that taking a Torah scroll into exile—even moving it from one synagogue to another—is forbidden, and all the more so taking it out into the street. So why do they bring it out into the street?”
Rabbi Yehuda replied: “As we have said, it is done so that they (the souls of the Tzadikim) will be awakened by it and will beseech mercy upon the world.”
Rabbi Abba added: “When the Shechinah went into exile, she also moved from place to place until she said,
Jeremiah 9:1
“מִי יִתְּנֵנִי בַמִּדְבָּר מְלוֹן אֹרְחִים וְאֶעֶזְבָה אֶת עַמִּי וְאֵלְכָה מֵאִתָּם כִּי כֻלָּם מְנָאֲפִים עֲצֶרֶת בֹּגְדִים.”
“Oh, that I had in the wilderness A lodging place for travelers; That I might leave my people, And go from them! For they are all adulterers, An assembly of treacherous men.”
Similarly, here, the Torah scroll was first moved from one synagogue to another, then to the street, and afterward to the wilderness—a lodging place for travelers.
Rabbi Yitzchak said: “The people of Babylonia are fearful and do not move a Torah scroll even from one synagogue to another, much less to the street.
Notes:
The passage emphasizes the tension between strict adherence to the sanctity of the Torah scroll and the urgent need to invoke Hashem’s mercy during critical times. While we need to avoid moving the Torah to prevent any potential disrespect, exceptional circumstances—such as communal distress—may warrant its movement to awaken spiritual forces and elicit compassion from Hashem.
The discussion also reflects on the symbolic journey of the Shechinah during exile, mirroring the movement of the Torah scroll. This parallel serves as a metaphor for the community’s spiritual state and its relationship with Hashem. The caution exercised by the Babylonian Jews reminds us of the varying practices among different communities, all aiming to honor the Torah while addressing the needs of the moment.
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The post Daily Zohar # 4669 – Acharei Mot – Maidens and worlds appeared first on Daily Zohar.
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Daily Zohar 4668
Hebrew translation:
- קָמוּ רַבִּי חִזְקִיָּה וְרַבִּי יֵיסָא וְהָלְכוּ. אָמְרוּ, וַדַּאי בְּשָׁעָה שֶׁצַּדִּיקִים לֹא נִמְצָאִים בָּעוֹלָם, הָעוֹלָם אֵינוֹ מִתְקַיֵּם אֶלָּא בִּשְׁבִיל הַמֵּתִים. אָמַר רַבִּי יֵיסָא, בְּשָׁעָה שֶׁהָעוֹלָם צָרִיךְ אֶת הַמָּטָר, לָמָּה הוֹלְכִים אֵצֶל הַמֵּתִים, וַהֲרֵי כָּתוּב (דברים יח) וְדֹרֵשׁ אֶל הַמֵּתִים, וְאָסוּר? אָמַר לוֹ, עַד כָּאן לֹא רָאִיתָ כְּנַף צִפּוֹר הָעֵדֶן. וְדֹרֵשׁ אֶל הַמֵּתִים, דַּוְקָא אֶל הַמֵּתִים. שֶׁהֵם רִשְׁעֵי הָעוֹלָם שֶׁהֵם מֵעַמִּים עוֹבְדֵי עֲבוֹדָה זָרָה שֶׁנִּמְצָאִים תָּמִיד עִם הַמֵּתִים. אֲבָל יִשְׂרָאֵל, שֶׁהֵם צַדִּיקֵי אֱמֶת, עֲלֵיהֶם קָרָא שְׁלֹמֹה, (קהלת ד) וְשַׁבֵּחַ אֲנִי אֶת הַמֵּתִים שֶׁכְּבָר מֵתוּ, בִּזְמַן אַחֵר וְלֹא עַכְשָׁו. שֶׁכְּבָר מֵתוּ, וְעַכְשָׁו הֵם חַיִּים.
- וְעוֹד, שֶׁשְּׁאָר הָעַמִּים, כְּשֶׁהֵם בָּאִים לְמֵתֵיהֶם, הֵם בָּאִים עִם כְּשָׁפִים לְעוֹרֵר עֲלֵיהֶם מִינִים רָעִים. וּכְשֶׁיִּשְׂרָאֵל בָּאִים לְמֵתֵיהֶם, בָּאִים בְּכַמָּה תְשׁוּבָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּשִׁבְרוֹן לֵב וּבְתַעֲנִית כְּנֶגְדּוֹ, וְהַכֹּל כְּדֵי שֶׁנִּשְׁמוֹת הַקְּדוֹשִׁים יְבַקְשׁוּ רַחֲמִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עֲלֵיהֶם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא חָס עַל הָעוֹלָם בַּעֲבוּרָם..
Zohar Acharei Mot
Continued from previous DZ
271
Rabbi Ḥizkiyah and Rabbi Yesa stood up and left. They said, “Indeed when the righteous are not present in the world, the world is sustained only by the merit of the dead.”
Rabbi Yesa asked, “When the world needs rain, why do people go to the dead to pray? After all, it is written: ‘And one who inquires of the dead’ (Deuteronomy 18:11), and it is forbidden.”
He (Rabbi Ḥizkiyah) replied, “Until now, you have not yet seen the wing of the bird in Eden, which is the secret of Binah, meaning you have not yet attained Binah. The verse says, ‘And one who inquires of the dead’—’ of the dead’ precisely refers to the wicked of the world, those from the idolatrous nations, who are always considered dead, for the wicked, even during their lifetime, are called dead.
But Israel, who are true righteous ones, about them Solomon said: ‘And I praise the dead who have already died’ (Ecclesiastes 4:2)—meaning, who have already died previously, for they have given their life over to the Torah (as explained earlier in #257), and not now. “They have already died,” and now they are alive.”
272
Furthermore, when other nations go to their dead, they come with sorcery to invoke evil forces upon them. But when Israel comes to the dead, they come with much repentance before the Holy One, blessed be He, with a broken heart and fasting before Him. All this is so that the holy souls will request mercy on their behalf before the Holy One, blessed be He, and the Holy One, blessed be He, has mercy upon the world because of them.
Notes:
True spiritual connection and divine mercy are achieved through heartfelt repentance, humility, and ethical conduct rather than magical or manipulative practices.
The souls of the Tzadikim continue to play a vital role in the spiritual well-being of the world. Their intercession is a powerful force that invokes Hashem’s compassion.
This teaching encourages us to seek spiritual growth through repentance and humility, trusting that such efforts contribute to Hashem’s mercy and the betterment of the world.
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Daily Zohar 4667
Hebrew translation:
- עַד שֶׁזָּקֵן אֶחָד שֶׁהָיָה בֵינֵיהֶם הָלַךְ וְהֵבִיא אֶת סִפְרוֹ שֶׁל רַב הַמְנוּנָא סָבָא, וְאָז הִתְעוֹרֵר רַבִּי אֶלְעָזָר בֶּן רַבִּי שִׁמְעוֹן, שֶׁהָיָה קָבוּר עִמָּנוּ, וְהָלַךְ וּבִקֵּשׁ בְּגַן עֵדֶן עֲלֵיהֶם, וְנִרְפָּא הָעוֹלָם. וְאָז הִתִּירוּ לָנוּ, וּמֵאוֹתוֹ יוֹם שֶׁהֶעֱלוּ אֶת רַבִּי אֶלְעָזָר מִבֵּית הַקְּבָרוֹת הַזֶּה וְנִתַּן לְאָבִיו, אֵין מִי שֶׁיִּתְעוֹרֵר לַעֲמֹד לִפְנֵי יְשֵׁנֵי חֶבְרוֹן, שֶׁאָנוּ פוֹחֲדִים מֵאוֹתוֹ הַיּוֹם שֶׁדָּחוּ אוֹתִי וְאֶת חֲבֵרַי. וְעַכְשָׁו בָּאתֶם אֵלֵינוּ עִם סֵפֶר תּוֹרָה עִמָּכֶם, אָמַרְנוּ שֶׁהֲרֵי הָעוֹלָם מָצוּי בְּצַעַר. וְעַל כֵּן הִזְדַּעְזַעְנוּ, שֶׁאָמַרְנוּ: מִי יַקְדִּים לְהוֹדִיעַ לְאוֹתָם צַדִּיקֵי אֱמֶת יְשֵׁנֵי חֶבְרוֹן? נִשְׁמַט רַבִּי יֵיסַא עִם אוֹתוֹ חֵלֶק שֶׁל סֵפֶר תּוֹרָה. אָמַר רַבִּי חִזְקִיָּה, חַס וְשָׁלוֹם אֵין הָעוֹלָם בְּצַעַר, וְאָנוּ לֹא בָאנוּ לְכָךְ..
Zohar Acharei Mot
An elder among them went and brought the book of Rabbi Hamnuna Saba. Then, Rabbi Elazar, son of Rabbi Shimon (who was buried among us), was awakened. He prayed for them in the Garden of Eden, and the world was healed. Then, they allowed us to return to the study hall.
From that day, when they took up Rabbi Elazar from this grave here in Gush Ḥalav and placed him alongside his father in Meron, there is no one to awaken to rise before the true Tzadikim, the sleepers of Hebron (the Patriarchs), for we are afraid since that day when they expelled me and my companions from the study hall.
Now, you have come to us with a Torah scroll. I thought, ‘The world is in distress.’ Therefore, I was shaken, thinking, ‘Who will go ahead to inform those true righteous ones, the sleepers of Hebron?’ Rabbi Yesa slipped away and left with that piece of the Torah scroll. Rabbi Ḥizkiyah said, ‘Heaven forbid! The world is not in distress, and we did not come for this.’
And one should not question: ‘But didn’t Rabbi Ḥizkiyah and Rabbi Yessa die in the Idra Rabba (Great Assembly), and Rabbi Elazar son of Rabbi Shimon was still alive, as it is written at the end of the Idra of Parashat Naso?’ These Rabbi Ḥizkiyah and Rabbi Yessa mentioned here are not the same as those in the Idra Rabba.”
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Daily Zohar 4666
Hebrew translation:
- לָמַדְנוּ, אָמַר רַבִּי יְהוּדָה, יוֹם אֶחָד הָיוּ הוֹלְכִים רַבִּי חִזְקִיָּה וְרַבִּי יֵיסָא בַּדֶּרֶךְ. פָּגְעוּ בְּגוּשׁ חָלָב, וְהָיָה חָרֵב. יָשְׁבוּ סָמוּךְ לְבֵית הַקְּבָרוֹת, וּבִידֵי רַבִּי יֵיסָא הָיָה מַקֵּל (קֶשֶׁר) שֶׁל סֵפֶר תּוֹרָה שֶׁנִּקְרַע. בְּעוֹד שֶׁיָּשְׁבוּ, רָעַשׁ קֶבֶר אֶחָד לִפְנֵיהֶם וְצָוַח: אוֹי אוֹי! שֶׁהֲרֵי הָעוֹלָם מָצוּי בְּצַעַר. הֲרֵי הַתּוֹרָה גָּלְתָה לְכָאן, אוֹ שֶׁהַחַיִּים בָּאוּ לִצְחֹק עָלֵינוּ וּלְבַיֵּשׁ אוֹתָנוּ בְּבוּשָׁה בְּתוֹרָתָם! הִזְדַּעְזְעוּ רַבִּי חִזְקִיָּה וְרַבִּי יֵיסָא.
- אָמַר רַבִּי חִזְקִיָּה, מִי אַתָּה? אָמַר לוֹ: אֲנִי מֵת, וַהֲרֵי הִתְעוֹרַרְתִּי לְסֵפֶר הַתּוֹרָה. שֶׁפַּעַם אַחַת הָיָה הָעוֹלָם יוֹשֵׁב בְּצַעַר, וּבָאוּ לְכָאן הַחַיִּים לְעוֹרֵר אוֹתָנוּ עִם סֵפֶר תּוֹרָה, וַאֲנִי וַחֲבֵרַי הִקְדַּמְנוּ אֶל יְשֵׁנֵי חֶבְרוֹן, וּכְשֶׁהִתְחַבְּרוּ בְּגַן עֵדֶן עִם רוּחוֹת הַצַּדִּיקִים, נִמְצָא לִפְנֵיהֶם, שֶׁאוֹתוֹ סֵפֶר תּוֹרָה שֶׁהֵבִיאוּ לְפָנֵינוּ אוֹתָם הַחַיִּים הָיָה פָּסוּל וּמְשַׁקֵּר בְּשֵׁם הַמֶּלֶךְ, עַל שֶׁנִּמְצְאָה וָא”ו יְתֵרָה בְּאוֹתוֹ פָּסוּק שֶׁל (ויקרא יא) וְשֹׁסַעַת שֶׁסַע שְׁתֵּי פְרָסוֹת. וְאָמְרוּ, שֶׁהוֹאִיל וְשִׁקְּרוּ בְשֵׁם הַמֶּלֶךְ, שֶׁלֹּא יָשׁוּבוּ אֲלֵיהֶם, וְדָחוּ אוֹתִי וְאֶת הַחֲבֵרִים שֶׁלִּי מִבֵּית הַיְשִׁיבָה..
Zohar Acharei Mot
Continued from previous DZ
268
We have learned that Rabbi Yehuda said: One day, Rabbi Ḥizkiyah and Rabbi Yesa were walking along the way. They arrived at a place called Gush Ḥalav, which was desolate. They sat near a cemetery, and Rabbi Yesa had with him a torn piece of a Torah scroll—that is, he was holding a torn section of a Torah scroll with a column of text.
A grave before them shook as they sat and cried out, “Woe, woe! The world is in distress because the Torah has been exiled to this place. Or perhaps the living have come to mock us and disgrace us with shame using their Torah.”
Rabbi Ḥizkiyah and Rabbi Yesa were startled.
269
Rabbi Ḥizkiyah said to the grave, “Who are you?”
He replied to him, “I am a dead person, and I have been awakened because of the Torah scroll. Once, the world was in distress, and the living came here to awaken us with a Torah scroll. My companions and I went ahead to the sleepers of Hebron (the Patriarchs). When they gathered in the Garden of Eden with the soul of the Tzadikim on the level of Ruach, it was found among them that the Torah scroll that the living had brought before us was invalid and falsified the name of the King. This was because an extra ‘vav’ was found in the verse ‘וְשֹׁסַעַת שֶׁסַע שְׁתֵּי פְרָסוֹת’ where it was written ‘‘וְשֹׁסַעַת’. They said, ‘Since they have lied in the name of the King—for the Torah is the name of the King—they shall not return to them to inform them whether their prayer was accepted. Because of this, they expelled me and my friends from the study hall at that time.
Notes:
Rabbi Yehuda recounts an incident in which the world was in distress, and the living came to the cemetery to awaken the souls of the Tzadikim by bringing a Torah scroll. Motivated by this, he and his companions proceeded to inform the “sleepers of Hebron,” referring to the Patriarchs Abraham, Isaac, and Jacob.
When they gathered in the Garden of Eden with the spirits (Ruchot) of the Tzadikim, it was discovered that the Torah scroll brought by the living was invalid because it contained an error—an extra letter ‘vav’ in a specific verse. The verse in question is about animals that are permitted to be eaten, specifically mentioning those that “divide the hoof completely” (Deuteronomy 14:7). The incorrect addition altered the word “shasa” (שָׁסַע), meaning “split,” to “ve’shasa” (ושָׁסַע), introducing an unnecessary conjunction ‘and.’
This mistake was considered a falsification of the “name of the King,” symbolizing YHVH because the Torah is viewed as embodying Hashem’s name and essence. As a result, the Tzadikim declared they would not return to the living to inform them whether their prayers had been accepted. Moreover, the speaker and his friends were expelled from the heavenly study hall (Yeshiva) due to this misrepresentation.
This Zohar section teaches about the critical importance of maintaining the purity and accuracy of the Torah. An error seemingly as small as an extra letter is considered a serious breach that can disrupt the connection between the living and the spiritual realms. It serves as a cautionary tale about the diligence required in religious observance and the profound effects that actions in this world can have on both the living and the departed. The narrative emphasizes that the sanctity of Torah texts must be preserved to maintain harmony between earthly practices and heavenly decrees.
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Daily Zohar 4665
Hebrew translation:
- אָמַר רַבִּי חִיָּיא, תְּמֵהַנִי אִם יֵשׁ מִי שֶׁיּוֹדֵעַ לְהוֹדִיעַ לַמֵּתִים פְּרָט לָנוּ. אָמַר רַבִּי אַבָּא, הַצַּעַר מוֹדִיעַ לָהֶם, הַתּוֹרָה מוֹדִיעָה לָהֶם. שֶׁהֲרֵי בְּשָׁעָה שֶׁאֵין מִי שֶׁמַּכִּיר אֶת זֶה, מוֹצִיאִים אֶת הַתּוֹרָה סָמוּךְ לַקְּבָרִים, וְהֵם מִתְעוֹרְרִים עַל הַתּוֹרָה עַל מָה גָּלְתָה לְאוֹתוֹ מָקוֹם, וְאָז דּוּמָה מוֹדִיעַ לָהֶם.
- אָמַר רַבִּי יוֹסֵי, וְהֵם יוֹדְעִים שֶׁהֲרֵי הָעוֹלָם בְּצַעַר, וְהַחַיִּים לֹא רְאוּיִים וְלֹא יוֹדְעִים לְהוֹדִיעַ לָהֶם. בְּאוֹתָהּ שָׁעָה כֻּלָּם צוֹוְחִים עַל שֶׁהַתּוֹרָה נִקְלְתָה וְגָלְתָה לְאוֹתוֹ מָקוֹם. אִם בְּנֵי אָדָם שָׁבִים וּבוֹכִים בְּלֵב שָׁלֵם וְשָׁבִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אָז כֻּלָּם מִתְכַּנְּסִים וּמְבַקְשִׁים רַחֲמִים וּמוֹדִיעִים לְאוֹתָם יְשֵׁנֵי חֶבְרוֹן, וְנִכְנָסִים וּמוֹדִיעִים לָרוּחַ שֶׁבְּגַן עֵדֶן, כְּמוֹ שֶׁאָמַרְנוּ.
- וְאִם הֵם לֹא שָׁבִים בְּלֵב שָׁלֵם לְבַקֵּשׁ וְלִבְכּוֹת עַל צַעַר הָעוֹלָם – אוֹי לָהֶם! שֶׁכֻּלָּם מִתְכַּנְּסִים לָרִיק וְאוֹמְרִים: מִי גָרַם לַתּוֹרָה הַקְּדוֹשָׁה לִגְלוֹת עַל יְדֵיהֶם בְּלִי תְשׁוּבָה? וְכֻלָּם בָּאִים לְחַדֵּשׁ (לְהַזְכִּיר) חֲטָאֵיהֶם. מִשּׁוּם כָּךְ אַל יֵלְכוּ לְשָׁם בְּלִי תְשׁוּבָה וּבְלִי תַעֲנִית לְבַקֵּשׁ בַּקָּשָׁה לִפְנֵיהֶם. רַבִּי אַבָּא אָמַר, (הַכֹּל עַל שָׁלֹשׁ) בְּלִי שָׁלֹשׁ תַּעֲנִיּוֹת. רַבִּי יוֹסֵי אָמַר, אֲפִלּוּ אַחַת וּבְאוֹתוֹ יוֹם, וּבִלְבַד שֶׁהָעוֹלָם יֵשֵׁב בְּצַעַר יָתֵר, אָז כֻּלָּם מִזְדַּוְּגִים לְבַקֵּשׁ רַחֲמִים עַל הָעוֹלָם..
Zohar Acharei Mot
Continued from previous DZ
265
Rabbi Chiya said, “I wonder if there is anyone else who knows how to inform the dead.”
Rabbi Abba said: The distress people experience informs them; the Torah tells them. When no one knows how to notify the souls of the Tzadikim, they bring out a Torah scroll near the graves, and the souls awaken because the Torah has been revealed in that place. Then, the angel Dumah informs them.
266
Rabbi Yossi said: “And they (the souls of the Tzadikim) know that the world is in distress, and the living are unworthy and do not know how to inform them. At that time, they all cry out concerning the Torah, saying that we have stumbled and it has been exiled to this place. If people do Teshuva and weep with a whole heart and return to the ways of the Holy One, blessed be He, they all gather and request mercy, and inform those who sleep in Hebron (the Patriarchs), and they enter and tell the Ruach in the Garden of Eden, as explained above.
267
If they do not do Teshuva with a full heart to seek and weep over the world’s suffering, woe to them, for all (the souls) gather in vain. They say, ‘Who caused the holy Torah to be exiled by their hands without Teshuva?’ And they all come to recall their sins. Therefore, they (the people) should not go there (to the Tzadikim) without Teshuva and without fasting to make their petitions before them.
Rabbi Abba said: Without three fasts.
Rabbi Yose said: Even one fast is sufficient, and it should be on that day, provided that the world is in great distress. Then all unite—that is, all the Nefesh, Ruach, and Neshamah (soul levels)—to request mercy for the world.
Notes:
The Zohar teaches that it is not enough to seek assistance superficially in times of suffering. True repentance, expressed through heartfelt sorrow and acts like fasting, is essential. Such sincere efforts enable the souls of the Tzadikim to effectively intercede on behalf of the living. The power of unified spiritual action and the necessity of inner transformation bring about Hashem’s compassion and relief for the world.
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Daily Zohar 4649
Hebrew translation:
- תְּעַנּוּ אֶת נַפְשֹׁתֵיכֶם, נַפְשֹׁתֵיכֶם הוּא אָמַר, כִּי יִשְׂרָאֵל נִמְצָאִים צַדִּיקִים לִפְנֵי הַמֶּלֶךְ הַקָּדוֹשׁ, וְיִהֶיה הָרָצוֹן שֶׁלָּהֶם אֶל הַקָּדוֹשׁ בָּרוּךְ הוּא וּלְהִדָּבֵק בּוֹ כְּדֵי שֶׁיִּתְכַּפֵּר לָהֶם חֶטְאָם. וְלָכֵן, מִי שֶׁאוֹכֵל וְשׁוֹתֶה בַּתְּשִׁיעִי וּמְעַנֵּג אֶת נַפְשׁוֹ בְּמַאֲכָל וּבְמִשְׁתֶּה, נִמְצָא בַּעֲשִׂירִי עִנּוּי נֶפֶשׁ בִּשְׁנֵי חֲלָקִים, וְנִמְצָא כְּאִלּוּ הִתְעַנָּה תְשִׁיעִי וַעֲשִׂירִי. אֶת נַפְשֹׁתֵיכֶם – לְהַכְלִיל אֶת הַכֹּל, גּוּף וָנֶפֶשׁ, וּלְהִכָּנַע בַּיּוֹם הַזֶּה, כְּדֵי לְכַפֵּר עַל חֶטְאָם.
- לָמַדְנוּ, כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם. בַּיּוֹם הַזֶּה?! הַיּוֹם הַזֶּה הָיָה צָרִיךְ לִהְיוֹת! אֶלָּא בַּיּוֹם הַזֶּה דַּוְקָא, שֶׁבּוֹ מִתְגַּלֶּה הָעַתִּיק הַקָּדוֹשׁ לְכַפֵּר עַל חֲטָאֵי כֻּלָּם.
- דָּבָר אַחֵר תְּעַנּוּ אֶת נַפְשֹׁתֵיכֶם – רַבִּי אַבָּא פָּתַח וְאָמַר, (קהלת ט) עִיר קְטַנָּה וַאֲנָשִׁים בָּהּ מְעָט וְגוֹ’. עִיר קְטַנָּה, הֲרֵי פֵּרְשׁוּהָ. אֲבָל עִיר קְטַנָּה, כְּמוֹ שֶׁנֶּאֱמַר (ישעיה כו) עִיר עָז לָנוּ יְשׁוּעָה יָשִׁית חוֹמוֹת וָחֵל וְגוֹ’. וְכָתוּב (הושע יא) וְלֹא אָבוֹא בְּעִיר. עִיר קְטַנָּה, קְטַנָּה הִיא, שֶׁהִיא אַחֲרוֹנָה מֵהַכֹּל וְתַחְתּוֹנָה מֵהַכֹּל. חוֹמוֹתֶיהָ גְּדוֹלוֹת, חֲזָקוֹת, קְדוֹשׁוֹת, נִקְרֵאת עִיר הַקֹּדֶשׁ. וַאֲנָשִׁים בָּהּ מְעָט, מְעַטִּים אוֹתָם שֶׁזּוֹכִים לִכָּנֵס לְתוֹכָהּ וְלִשְׁרוֹת בָּהּ, כְּמוֹ שֶׁנֶּאֱמַר (תהלים כד) מִי יַעֲלֶה בְהַר ה’ וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ וְגוֹ’. וְעַל זֶה אֲנָשִׁים בָּהּ מְעָט..
Zohar Acharei Mot
Continued from previous DZ
223
“תְּעַנּוּ אֶת נַפְשֹׁתֵיכֶם” “Afflict your souls” (Leviticus 16:29)—The term “נַפְשֹׁתֵיכֶם” “your souls” is used so that Israel may be found righteous before the Holy King, directing their will towards the Holy One, Blessed be He, and cleaving to Him, so that their sins may be cleansed. Therefore, one who eats and drinks on the ninth (of Tishrei) and enjoys their soul with food and drink will find their soul afflicted on the tenth (Yom Kippur), doubly so. It is considered as if they have fasted on both the ninth and the tenth. “נַפְשֹׁתֵיכֶם” “Your souls” includes everything—body and soul—so that one should humble themselves on this day to atone for their sins.
Notes:
This Zohar explains the significance of fasting on Yom Kippur, the Day of Atonement. The phrase “afflict your souls” is interpreted to mean that the fasting and humility practiced on Yom Kippur are meant to align the will of the people of Israel with Hashem’s will, leading to the forgiveness of sins. By enjoying food and drink on the day before Yom Kippur, one prepares oneself for the fast in such a way that the affliction of the soul on Yom Kippur is intensified, effectively making it as if one has fasted for two days.
224
We have learned that “כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם” “on this day He will atone for you.” It asks why it says “on this day” rather than just “this day”. The answer is that the phrase “on this day” is precise because on this day, Atika Kadisha, which is the higher level of Keter, is revealed to atone for everyone’s sins.
Notes:
“Atika Kadisha,” or the “Holy Ancient One,” which corresponds to the Sefira of Keter, is revealed to tell us that Hashem is directly involved in the process of atonement on Yom Kippur. The Zohar teaches that Yom Kippur is not just a day of repentance but a day when the highest level of mercy and cleansing is accessible, allowing for the complete atonement of sins.
225
Ecclesiastes 9:14
“עִיר קְטַנָּה וַאֲנָשִׁים בָּהּ מְעָט וּבָא אֵלֶיהָ מֶלֶךְ גָּדוֹל וְסָבַב אֹתָהּ וּבָנָה עָלֶיהָ מְצוֹדִים גְּדֹלִים.”
“There was a small city with few men in it, and a great king came against it, besieged it, and built great snares around it.”
Rabbi Abba began and said: The phrase “a small city” has already been explained. However, “a small city” can be understood like the verse.
Isaiah 26:1
“בַּיּוֹם הַהוּא יוּשַׁר הַשִּׁיר הַזֶּה בְּאֶרֶץ יְהוּדָה עִיר עָז לָנוּ יְשׁוּעָה יָשִׁית חוֹמוֹת וָחֵל.”
“In that day this song will be sung in the land of Judah: “We have a strong city; God will appoint salvation for walls and bulwarks.”
It is also written, “וְלֹא אָבוֹא בְּעִיר” “But I will not enter the city,” where the city represents the Malchut. The “small city” is small because it is the last and lowest of all the Sefirot. Its walls are great, strong, and holy, and it is called the Holy City. “A small city with few men in it” —those who merit to ascend into it and dwell within it are few, as it is written,
Psalm 24:3
“מִי יַעֲלֶה בְהַר יְהוָה וּמִי יָקוּם בִּמְקוֹם קָדְשׁוֹ.”
“Who shall ascend into the mountain of YHVH? And who shall stand in His holy place?”
Therefore, it says, “The people in it are few.”
Notes:
A “small city” represents Malchut, the lowest Sefira. Despite being the lowest, Malchut is described as having strong and holy walls, symbolizing spiritual strength and sanctity. Only a few, the truly righteous, are able to ascend into the spiritual state represented by the city. This aligns with the idea that spiritual elevation and closeness to Hashem are accessible to only a select few who are pure and righteous.
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Daily Zohar 4648
Hebrew translation:
- וְלָמַדְנוּ, מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם הֵן עוֹמְדוֹת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִתְעַכְּבוֹת עַד שֶׁמַּגִּיעַ הַזְּמַן לְהוֹרִיד אוֹתָן לָאָרֶץ, וְאֵלּוּ שׁוֹלְטוֹת לְמַעְלָה וּלְמַטָּה. זֶהוּ שֶׁכָּתוּב חַי ה’ אֲשֶׁר עָמַדְתִּי לְפָנָיו. אֲשֶׁר אֲנִי עוֹמֵד לֹא כָתוּב, אֶלָּא אֲשֶׁר עָמַדְתִּי. אַחַר כָּךְ חוֹזֶרֶת לִמְקוֹמָהּ וְנִכְנֶסֶת לְחַדְרָהּ, וְאוֹתָן אֲחֵרוֹת לֹא עוֹלוֹת עַד שֶׁיָּמוּתוּ, כִּי לֹא עָמְדוּ קֹדֶם כְּאוֹתָן הָאֲחֵרוֹת. וּמִשּׁוּם כָּךְ אֵלִיָּהוּ נַעֲשָׂה שָׁלִיחַ, מַלְאָךְ לְמַעְלָה, וְאֵלּו שֶׁמִּתְדַּבְּקִים יוֹתֵר לַמֶּלֶךְ.
- מָצָאנוּ בְּסִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן, שֶׁכָּל הָרוּחוֹת הַקְּדוֹשׁוֹת שֶׁלְּמַעְלָה עוֹשׂוֹת שְׁלִיחוּת, וְכֻלָּן בָּאוֹת מִמָּקוֹם אֶחָד. שֶׁנִּשְׁמוֹתֵיהֶם שֶׁל הַצַּדִּיקִים הֵן מִשְּׁתֵּי דְרָגוֹת שֶׁכְּלוּלוֹת בְּאַחַת, וּמִשּׁוּם כָּךְ עוֹלוֹת יוֹתֵר, וְדַרְגָּתָן יְתֵרָה, וְכָךְ זֶה. וְכָל אוֹתָן שֶׁהָיוּ טְמוּנוֹת שָׁם, יָרְדוּ וְעָלוּ בְחַיֵּיהֶן, כְּמוֹ חֲנוֹךְ שֶׁלֹּא נִמְצְאָה בּוֹ מִיתָה. וַהֲרֵי בֵּאַרְנוּ הַדָּבָר הַזֶּה בַּחֲנוֹךְ וְאֵלִיָּהוּ.
- וְלָמַדְנוּ, מֵאָה וְעֶשְׂרִים וַחֲמִשָּׁה אֶלֶף דְּרָגוֹת (לַצַּדִּיקִים) הֵן לְנִשְׁמוֹת הַצַּדִּיקִים שֶׁעָלוּ בְרָצוֹן בְּטֶרֶם שֶׁנִּבְרָא הָעוֹלָם, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְזַמֵּן אוֹתָן לָעוֹלָם הַזֶּה בְּכָל דּוֹר וָדוֹר, וְעוֹלוֹת וְטָסוֹת בָּעוֹלָם, וְנִקְשָׁרוֹת לִצְרוֹר הַחַיִּים. וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְחַדֵּשׁ בָּהֶן אֶת הָעוֹלָם. עֲלֵיהֶם כָּתוּב (ישעיה סו) כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה וְגוֹ’..
Zohar Acharei Mot
Continued from previous DZ
220
We have learned that from the day the world was created, the souls of great Tzadikim stand before the Holy One, Blessed be He, and remain in His presence until the time comes for them to descend to this world, meaning to be clothed in a body. These souls have dominion both above and below. As it is written,
2 Kings 5:16
“וַיֹּאמֶר חַי יְהוָה אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם אֶקָּח וַיִּפְצַר בּוֹ לָקַחַת וַיְמָאֵן.”
“But he said, “As YHVH lives, before whom I stand, I will receive nothing.” And he urged him to take it, but he refused.”
It does not say “before whom I am standing,” but “before whom I have stood,” referring to before he descended into this world. Afterward, he returns to his place in the heavens and ascends to his chamber. Other souls do not return to their place until after death because they did not stand before the Holy One, Blessed be He, at the same elevated level as those like Enoch and Elijah, who were merited to ascend to their place while still alive. Therefore, as was Enoch, Elijah was made a messenger and an angel above. These are the ones who cleaved most closely to the King, more so than even the angels.
221
In the book of Adam, I found that all the holy spirits above, meaning the angels, carry out the missions of the Holy One, Blessed be He, and they all come from the same place. However, the souls of the Tzadikim come from two levels that are united into one; therefore, they ascend higher than the angels, and their levels surpass those of the angels. This is how it is. All those hidden there descended and ascended during their lives, like Enoch, who did not experience death. We have already discussed this regarding Enoch and Elijah.
Notes:
There is an advantage that angels have over human beings, for angels do not die, whereas human beings are mortal because they are connected to the lower world, which is temporal. However, there is an advantage that human beings have over angels, for the responsibility of Tikkun does not rest upon angels, as they belong to the aspect of Binah. Therefore, angels remain forever at the same level as they were created, with no ascents or changes in their spiritual levels. In contrast, human beings are tasked with the work of correction, and when they merit, they ascend through levels, progressing from one spiritual level to another, something not found in angels.
Despite their mortality, this potential for spiritual advancement gives human beings a distinct advantage and purpose that even the angels do not possess.
222
We had learned that 125,000 levels for the souls of the Tzadikim ascended by the will of the Holy One, Blessed be He before the world was created. The Creator appoints these souls in this world in every generation, and they ascend and soar in the world and become bound to the “צְרוֹר הַחַיִּים” “Bundle of Life,” which is the Shechina. The Holy One, Blessed be He, will renew the world through them in the future. About them, it is written:
Isaiah 66:22
“כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי נְאֻם יְהוָה כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם.”
“For as the new heavens and the new earth Which I will make shall remain before Me,” says the LORD, “So shall your descendants and your name remain.”
The explanation is that a spiritual level is not considered complete until it includes all five aspects: Nefesh, Ruach, Neshamah, Chayah, and Yechidah (נרנח” י). Each of these aspects has its own five levels of נרנח” י within it, and each of these internal levels further contains five more sub-levels of נרנח” י. Altogether, these form 125 levels. This is what is meant by the reference to “one hundred and twenty-five” levels.
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The post Daily Zohar # 4648 – Acharei Mot – We can be better than angels appeared first on Daily Zohar.
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Daily Zohar 4647
Hebrew translation:
- לָמַדְנוּ, אוֹתוֹ צַדִּיק שֶׁנִּדְבָּק בְּרוּחוֹ וְנַפְשׁוֹ לְמַעְלָה בַּמֶּלֶךְ הַקָּדוֹשׁ בְּאַהֲבָה כָּרָאוּי, שׁוֹלֵט בָּאָרֶץ שֶׁלְּמַטָּה, וְכָל מַה שֶּׁגּוֹזֵר עַל הָעוֹלָם מִתְקַיֵּם. מִנַּיִן לָנוּ? מֵאֵלִיָּהוּ, שֶׁכָּתוּב (מלכים-א יז) חַי ה’ אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי.
- בֹּא רְאֵה, בְּשָׁעָה שֶׁבָּאוֹת הַנְּשָׁמוֹת הַקְּדוֹשׁוֹת מִמַּעְלָה לְמַטָּה, וְאוֹתָם צַדִּיקֵי הָעוֹלָם שׁוֹלְפִים אוֹתָם מֵהַמֶּלֶךְ וּמֵהַגְּבִירָה, מְעַטִּים הֵם. שֶׁבְּאוֹתָהּ שָׁעָה שֶׁיּוֹרֶדֶת, עוֹמֶדֶת לִפְנֵי הַמֶּלֶךְ, וּרְצוֹנוֹ שֶׁל הַמֶּלֶךְ לְהִתְבּוֹנֵן בָּהּ, כְּמוֹ שֶׁבֵּאַרְנוּ, בְּשָׁעָה שֶׁנּוֹשֵׁב הַקָּדוֹשׁ בָּרוּךְ הוּא רוּחַ בְּכָל חַיִל וְחַיִל שֶׁל הַשָּׁמַיִם, כָּל הַחֲיָלוֹת נַעֲשִׂים, וְעוֹמְדִים בִּמְקוֹמָם. זֶהוּ שֶׁכָּתוּב וּבְרוּחַ פִּיו כָּל צְבָאָם. וּמֵהֶן מִתְעַכְּבוֹת עַד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִיד אוֹתָן לְמַטָּה..
Zohar Acharei Mot
Continued from previous DZ
218
We have learned that the Tzadik who cleaves with their soul levels of Nefesh and Ruach above to the Holy King, with proper love, rules over the earth below, and whatever they decree upon the world is fulfilled. From where do we know this? From Elijah, as it is written:
1 Kings 17:1
“וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל אַחְאָב חַי יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי.”
“And Elijah the Tishbite, of the inhabitants of Gilead, said to Ahab, “As YHVH God of Israel lives, before whom I stand, there shall not be dew nor rain these years, except at my word.”
Notes:
This Zohar emphasizes the power and authority granted to a Tzadik deeply connected to Hashem. When a Tzadik unites their Nefesh and Ruach with Hashem through genuine love and devotion, they attain a spiritual stature that grants them influence over earthly matters (Mind over Matter).
The prophet Elijah is the example given. Through his connection, he had the power to control the natural elements, such as dew and rain, by his word alone.
219
Come and see when holy souls descend from above to below. The Tzadikim of the world draw them down from the King and the Queen. From the union of Zeir Anpin and Malchut, few are worthy that, when they descend to the world, they are found standing and serving before the King, and it is the King’s desire to look upon them. Afterward, they descend to the world. As we have explained, when the Holy One, blessed be He, breathes upon every soul and angel in the heavens, all the hosts are created and completed in their existence. As it is written,
Psalm 33:6
“בִּדְבַר יְהוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם.”
“By the word of YHVH, the heavens were made, And all the host of them by the breath of His mouth.”
Some of these souls remain standing and waiting before the Holy One, blessed be He, as mentioned above until He lowers them to the world.
Notes:
Through their pure spiritual practices and connection, the Tzadikim draw higher souls from the union of Zeir Anpin and Malchut.
Only a few souls are deemed worthy to stand before God and receive His gaze before descending into the world. This act of God “breathing” (Ruach) upon each soul signifies a blessing and empowerment from the highest, enabling the souls and heavenly beings to fulfill their destined roles.
The phrase “and by the breath of His mouth…” from the Psalms indicates that all of creation is brought into existence and sustained by the Creator’s breath, a metaphor for the life-giving power of Hashem. Some souls remain in the divine presence for a time, receiving additional blessings or instructions before they are sent into the physical world. This highlights the sanctity and significance of souls and the intimate connection between the Creator and the earthly realms.
Since the “breath of life” originates from the Creator, every word we speak has the power to create a divine force, like an angel. This is why we must be mindful of our words and avoid using them to bring negativity into the world. The Tzadikim are able to manifest positivity because they harness the Creator’s power within them to benefit others. By using their words and actions with intention and care, they align themselves with the Creator’s will, bringing goodness and light into the world.
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Daily Zohar 4646
Hebrew translation:
- בֹּא רְאֵה, הַנֶּפֶשׁ וְהָרוּחַ נוֹדָעוֹת (נִפְגָּשׁוֹת) (מִשְׁתַּתְּפוֹת) כְּאֶחָד לְעוֹלָמִים. לָמַדְנוּ, עֲבוֹדָה שְׁלֵמָה שֶׁצָּרִיךְ אָדָם לַעֲבֹד אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ שֶׁלָּמַדְנוּ וְאָהַבְתָּ אֵת ה’ אֱלֹהֶיךָ, שֶׁיֹּאהַב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אַהֲבַת נֶפֶשׁ מַמָּשׁ, וְזוֹהִי אַהֲבָה שְׁלֵמָה, אַהֲבַת נַפְשׁוֹ וְרוּחוֹ. כְּמוֹ שֶׁאֵלֶּה נִדְבָּקִים בְּגוּף, וְהַגּוּף אוֹהֵב אוֹתָם, (אָז) כָּךְ יִדְבַּק אָדָם לֶאֱהֹב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אַהֲבַת נַפְשׁוֹ וְרוּחוֹ לִדְבֹּק בּוֹ. זֶהוּ שֶׁכָּתוּב נַפְשִׁי אִוִּיתִךָ בַּלַּיְלָה, (כְּלוֹמַר) נַפְשִׁי מַמָּשׁ.
- אַף רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ, אֶתְדַּבֵּק בְּךָ אַהֲבָה רַבָּה בַּלַּיְלָה, שֶׁצָּרִיךְ אָדָם מֵאַהֲבָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲמֹד בְּכָל לַיְלָה לְהִשְׁתַּדֵּל בַּעֲבוֹדָתוֹ עַד שֶׁיִּתְעוֹרֵר הַבֹּקֶר, וְיִמָּשֵׁךְ עָלָיו חוּט שֶׁל חֶסֶד. שֶׁשָּׁנִינוּ, אַשְׁרֵי חֶלְקוֹ שֶׁל אוֹתוֹ אָדָם שֶׁאוֹהֵב אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא אַהֲבָה כָּזוֹ, וְצַדִּיקֵי הָאֱמֶת הַלָּלוּ שֶׁאוֹהֲבִים אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ, הָעוֹלָם מִתְקַיֵּם בַּעֲבוּרָם, וְשׁוֹלְטִים עַל כָּל הַגְּזֵרוֹת הַקָּשׁוֹת שֶׁלְּמַעְלָה וּלְמַטָּה. (הִיא) (כְּדֵי שֶׁיִּתְקַיֵּם הָעוֹלָם בַּעֲבוּרָם)..
Zohar Acharei Mot
Continued from previous DZ
216
Come and see, the soul (Nefesh) and spirit (Ruach) are always united. We have learned that the complete service that a person should offer to the Holy One, blessed be He, is as we have learned in the verse, ‘וְאָהַבְתָּ אֵת ה’ אֱלֹהֶיךָ’ ‘And you shall love YHVH your God…’ This means that one should love the Holy One with the love of the soul (נפש Nefesh) itself. And this is perfect love—love of one’s soul and spirit (Nefesh and Ruach). Just as the soul and spirit are attached to the body, and the body loves them, so should a person attach themselves to loving the Holy One and cleaving to Him, as one loves their soul and spirit. This is what is meant by the verse, ‘My soul longs for You in the night,’ meaning my actual soul (Nefesh), which is clothed in the body.
Notes:
The Zohar emphasizes the unity of the soul (Nefesh) and spirit (Ruach) within a person and draws a parallel between this unity and the love one should have for Hashem. Just as the body is inherently connected to and dependent on the Nefesh and Ruach, a person should strive to be inherently connected to Hashem.
The Zohar uses the verse “And you shall love YHVH your God with all your heart, with all your soul, and with all your might” (from the Shema Israel prayer) to illustrate that true love for God involves the entirety of one’s being—both the soul and spirit, which are deeply intertwined with the body. The soul, Nefesh, is the force of Life in the body and keeps it in existence. The spirit, Ruach, is the level of the heart that drives emotion and love.
The body naturally loves and relies on the Nefesh and Ruach for Life, so too should a person naturally love and seek to attach themselves to Hashem, understanding that their very essence and existence depend on a connection to Hashem.
217
This means that I should cleave to You with great love during the night. For a person should rise every night out of love for the Holy One, blessed be He, to engage in His service until the morning awakens, and draw upon themselves a thread of Chessed. We have learned that blessed is the portion of the person who loves the Holy One with this kind of love. And these true Tzadikim who love the Holy One in this way—the world endures for their sake, and they have control over all harsh decrees, both above and below.
Notes:
The Zohar highlights the deep connection when waking up at night, driven by love for Hashem, to engage in sacred study or prayer until the morning light. This practice is not merely about fulfilling a duty. Still, it expresses profound love for the Creator, symbolized by the night as a time of spiritual intimacy and connection.
The “חוט של חסד” “thread of Chessed” drawn upon oneself in the morning represents the flow of Chassadim and blessings that one can attract through this nightly devotion. The Zohar teaches that those who are truly righteous and love Hashem with such intensity play a crucial role in sustaining the world. Their dedication can avert harsh decrees, influencing both the spiritual and physical realms. This reinforces the idea that the love and spiritual work of the Tzadikim are vital to the well-being of the entire creation, both seen and unseen.
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The post Daily Zohar # 4646 – Acharei Mot – Thread of Chessed appeared first on Daily Zohar.
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Daily Zohar 4645
Hebrew translation:
- בְּאוֹתוֹ זְמַן נִפְתַּחַת לְהוֹלִיד אֶת הַמָּשִׁיחַ, מִשּׁוּם הַחֲבָלִים וְהַדְּחָקִים שֶׁל הַצַּדִּיקִים, וּבַעֲלֵי מִדּוֹת וּבַעֲלֵי רָזִים שֶׁל הַתּוֹרָה, בַּעֲלֵי בֹּשֶׁת וַעֲנָוָה, בַּעֲלֵי יִרְאָה וְאַהֲבָה, בַּעֲלֵי חֶסֶד, אַנְשֵׁי חַיִל יִרְאֵי אֱלֹהִים, אַנְשֵׁי אֱמֶת, שׂוֹנְאֵי בָצַע, שֶׁדָּחֲקָה אוֹתָם הַשָּׁעָה. וְזֶהוּ שֶׁבֵּאֲרוּהָ בַּעֲלֵי הַמִּשְׁנָה, דּוֹר שֶׁבֶּן דָּוִד בָּא, אַנְשֵׁי חַיִל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָנוּ, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וּתְהִי הָאֱמֶת נֶעְדֶּרֶת, וְהַגֶּפֶן תִּתֵּן פִּרְיָהּ, וְהַיַּיִן בְּיֹקֶר.
- וּמֵאוֹתָם קוֹלוֹת שֶׁהִיא נוֹתֶנֶת, שֶׁהֵם שִׁבְעִים, כְּנֶגֶד שִׁבְעִים תֵּבוֹת שֶׁל יַעַנְךָ ה’ בְּיוֹם צָרָה, נִפְתַּחַת רַחְמָהּ, שֶׁהִיא שְׁתַּיִם, כְּלוּלָה מִשְּׁתֵּי בֵּיתִי”ם, לְהוֹלִיד שְׁנֵי מְשִׁיחִים, וּמַכְנִיסָה אֶת רֹאשָׁהּ בֵּין בִּרְכֶּיהָ, שֶׁהוּא הָרֹאשׁ שֶׁלָּהּ, הָעַמּוּד הָאֶמְצָעִי. שְׁתֵּי שׁוֹקֶיהָ, נֵצַח וְהוֹד, שְׁנֵי נְבִיאִים. מִשָּׁם מוֹלִידָה שְׁנֵי מְשִׁיחִים. בְּאוֹתוֹ זְמַן וַיֶּחֱשֹׂף יְעָרוֹת, יָעֳבַר הַנָּחָשׁ מֵהָעוֹלָם. (עד כאן רעיא מהימנא).
- אָמַר לוֹ רַבִּי אַבָּא, (ישעיה כו) נַפְשִׁי אִוִּיתִךָ בַּלַּיְלָה אַף רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ. הָיָה צָרִיךְ לִהְיוֹת נַפְשִׁי אִוְּתָךְ בַּלַּיְלָה! אֲשַׁחֲרֶךָּ?! יְשַׁחֲרֶךָּ הָיָה צָרִיךְ לִהְיוֹת! אָמַר לוֹ, הֲרֵי פֵּרְשׁוּהָ, כְּמוֹ שֶׁנֶּאֱמַר (איוב יב) אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ..
Zohar Acharei Mot
Continued from previous DZ
213
In that time, she (the Shechinah) opens to give birth to the Mashiach due to the suffering and distress of the Tzadikim—those who possess virtues, those who hold the secrets of the Torah, those who have humility and modesty, those who possess awe and love of God, those who practice Chassadim, men of valor, God-fearing people, people of truth, and haters of greed—who are pressed by the hardship of the time. This is what the Sages of the Mishnah established: in the generation when the son of David (the Mashiach) comes, men of valor will go from city to city and not be shown compassion, and those who fear sin will be despised, the wisdom of the scribes will rot, and the truth will be absent. The vine will give its fruit, and the wine will be expensive.
Notes:
The hardships that will precede the arrival of the Mashiach portray a world where righteous individuals—those who embody humility, love, fear of Hashem, and kindness—suffer greatly. Despite their virtues, they face persecution and hardship, which paradoxically hastens the birth of the Mashiach.
This highlights the moral and spiritual decline that will mark the generation before the Mashiach’s arrival. Tzadikim will wander without receiving kindness, those who fear sin will be rejected, wisdom will be disregarded, and truth will be absent. Despite the physical abundance (symbolized by the vine giving fruit), there will be spiritual and material scarcity (as the wine will be costly). These dire circumstances will act as labor pains, preparing the world for the redemptive birth of the Mashiach.
214
From these voices of pain that she gives—seventy voices, corresponding to the seventy words in Psalm 20, “יַעַנְךָ ה’ בְּיוֹם צָרָה” “May YHVH answer you in the day of trouble,” Her womb opens, which is represented by the letter ‘ב’ ‘Bet,’ symbolizing the house (בית) of the womb that consists of two parts, from which will be born the two Mashiachs: Mashiach ben David and Mashiach ben Yosef. She brings her head between her knees. Her head is the middle column, Zeir Anpin, and her knees are the two thighs, Netzach and Hod, two prophets. From there, the two Mashiachs are born, as mentioned above. At that time, He will “וַיֶּחֱשֹׂף יְעָרוֹת” “uncovers the forests,” meaning the revelation of Chokmah, and the Snake will be removed from the world because the light of Chokmah consumes all the klipot.
Notes:
This paragraph draws on the imagery of birth and Final Redemption. The Shechinah, representing the collective soul of Israel, experiences “labor pains” symbolized by the seventy voices (corresponding to the seventy words in Psalm 20), leading to the birth of the two Mashiachs (ben David and ben Yosef). Mashiach ben Yosef represents a preparatory process of redemption, often associated with struggle, while Mashiach ben David brings the ultimate redemption.
The imagery of the “head between the knees” symbolizes Zeir Anpin, representing the central column of the Tree of Life, surrounded by Netzach and Hod, referred to as the two legs, or the prophets, which facilitate the birth of the Mashiach. The phrase “He will uncover the forests” refers to revealing the hidden wisdom (Chokmah), which was previously concealed. This revelation of Chokmah will illuminate the world and remove the concealment brought by the negative forces, the Snake. Uncovering the “forests” signifies the opening of the channels of wisdom before the Final redemption.
At this time, the levels of Netzach and Hod represented as the legs or prophets, will give birth to Mashiach ben David and Mashiach ben Joseph, who are essential in the process of redemption. The removal of the Snake from the world indicates the destruction of the forces of evil, as the light of Chokmah will dispel all darkness and nullify the existence of spiritual impurities.
This vision, connected to the Mashiach era, illustrates how Hashem will facilitate the birth of redemption through unity with Zeir Anpin, along with the revelation of Chokmah, thereby leading to the Final Redemption.
215
Rabbi Abba said to him:
Isaiah 26:9
“נַפְשִׁי אִוִּיתִיךָ בַּלַּיְלָה אַף רוּחִי בְקִרְבִּי אֲשַׁחֲרֶךָּ כִּי כַּאֲשֶׁר מִשְׁפָּטֶיךָ לָאָרֶץ צֶדֶק לָמְדוּ יֹשְׁבֵי תֵבֵל.”
“With my soul, I have desired You in the night, Yes, by my spirit within me I will seek You early; For when Your judgments are in the earth, The inhabitants of the world will learn righteousness.”
He asks, “It should have said, ‘My soul in the night’ and ‘even my spirit within me seeks You.’ Similarly, it should have said ‘he seeks You,’ since it is referring to his spirit.” Rabbi Abba answered him, “It has already been explained, as it says,
Job 12:10
“אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי וְרוּחַ כָּל בְּשַׂר אִישׁ.”
“In whose hand is the soul (life) of every living thing, And the breath of all mankind (flesh)?”
This means that when it says ‘my soul’ and ‘my spirit,’ it does not refer to himself but to the two lights—Ruach and Nefesh—that are dressed within the body, as will be explained further.
Notes:
This section delves into the deeper meaning of the terms ‘Nefesh’ (soul) and ‘Ruach’ (spirit), explaining that they are lights granted by the Creator that exist within all beings.
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The post Daily Zohar # 4645 – Acharei Mot – Labor pains appeared first on Daily Zohar.
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Daily Zohar 4644
Hebrew translation:
- אָמַר הָרוֹעֶה הַנֶּאֱמָן, בְּאוֹתוֹ זְמַן בַּעֲלֵי הַמִּשְׁנָה הַלָּלוּ, בַּעֲלֵי הַחָכְמָה הָעֶלְיוֹנָה, בַּעֲלֵי קַבָּלָה, בַּעֲלֵי רָזֵי תוֹרָה, הַשָּׁעָה דְּחוּקָה לָהֶם. וְזֶהוּ שֶׁאָמַר כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מָיִם, שֶׁאוֹתָם אֲפִיקֵי מַיִם שֶׁל הַתּוֹרָה אֶל הַשְּׁכִינָה. וְאֵין תּוֹרָה אֶלָּא עַמּוּד הָאֶמְצָעִי, שֶׁיִּהְיוּ אֲפִיקֵי הַמַּיִם הַלָּלוּ בְּצַעַר, בְּיָגוֹן וּבְעֹנִי, וְאֵלּו הֵם חֲבָלִים, צִירִים שֶׁל יוֹלֵדָה, שֶׁהִיא הַשְּׁכִינָה, שֶׁבָּהּ נֶאֱמַר (משלי כג) וְתָגֵל יוֹלַדְתֶּךָ. וּבְאוֹתָם הַחֲבָלִים תִּהְיֶה בַּצַּעַר שֶׁלָּהֶם.
- וּבְאוֹתָם חֲבָלִים שֶׁצּוֹעֶקֶת בָּהֶם, מִתְעוֹרְרִים שִׁבְעִים סַנְהֶדְרִין שֶׁלְּמַעְלָה, עַד שֶׁיִּתְעוֹרֵר קוֹלָהּ עַד יְהֹוָ”ה, וּמִיָּד – (תהלים כט) קוֹל ה’ יְחוֹלֵל אַיָּלוֹת, שֶׁהֵם בַּעֲלֵי הַמִּשְׁנָה, בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָ, לְכֻלָּם יִהְיֶה חִיל כַּיּוֹלֵדָה מַמָּשׁ בַּדְּחָקִים שֶׁהַשָּׁעָה דּוֹחֶקֶת אוֹתָם בְּכַמָּה נְשִׁיכוֹת שֶׁל יֵצֶר הָרָע, שֶׁל נָחָשׁ שֶׁנּוֹשֵׁךְ אוֹתָם בְּכַמָּה דְחָקִים..
Zohar Acharei Mot
Continued from previous DZ
211
The Ra’aya Meheimna (Faithful Shepherd), who is the soul of Moses, said: “At that time, before the coming of the Mashiach, those who possess the Mishnah, the possessors of higher wisdom, the possessors of Kabbalah, and the possessors of the secrets of the Torah — they will be in distress, and they will have no sustenance. This is what is meant by,’כְּאַיָּל תַּעֲרֹג עַל אֲפִיקֵי מָיִם’ ‘As a deer longs for streams of water.’ These, meaning the possessors of the wisdom mentioned above, are the channels “streams of water” (אֲפִיקֵי מַיִם) of the Torah to the Shechinah, for the Torah is called water, and there is no Torah except through the middle column, which is Zeir Anpin, the middle line. For these streams of water, who are the possessors of wisdom mentioned above, from whom Torah flows, which is water, they walk in sorrow and poverty. These are the birth pangs and labor pains of the Shechinah, as it is said of her, ‘וְתָגֵל יוֹלַדְתֶּךָ’ ‘Your mother will rejoice.’ And with these pains, she will be, meaning in their suffering, of the possessors of Torah and wisdom mentioned above. Their suffering is considered the birth pangs of the Shechinah.
212
Through this labor pain, in which she (the Shechinah) cries out, the seventy members of the Sanhedrin above are awakened. Until her voice reaches the הויה HVYH, and immediately ‘קוֹל ה’ יְחוֹלֵל אַיָּלוֹת’ ‘The voice of YHVH makes the deer give birth,’ who are the possessors of the Mishnah mentioned above, as it is written: ‘בְּתוּלוֹת אַחֲרֶיהָ רֵעוֹתֶיהָ’ ‘The maidens follow her, her companions.’ All of them will have strength like a woman in labor, in the pressing distress of the hour, as they face many ‘bites’ from the evil inclination, which is the Snake that bites them with various kinds of pressures.
Notes:
This Zohar explains that the intense suffering and trials faced by the scholars of the Torah are like the labor pains of the Shechinah. Through these struggles, the Sanhedrin above are awakened. Their cries of distress rise up to the Holy Name, invoking his intervention.
The phrase “The voice of YHVH causes the deer to give birth.” refers to the Torah scholars, likened to deers, who are deeply connected to the teachings of the Mishnah. Just as maidens (symbolizing purity) follow the Shechinah, these scholars endure hardship and suffering as if they were going through labor. They face significant challenges from the evil inclination (the Snake), which “bites” them, creating difficult pressures and temptations. These trials are part of the spiritual journey, leading to a greater redemption, much like labor pains lead to the birth of new life.
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The post Daily Zohar # 4644 – Acharei Mot – She cries for us appeared first on Daily Zohar.
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Daily Zohar 4643
Hebrew translation:
- מַעַיְנוֹת הַנַּחַל מִי הֵם? מַעְיָן אֶחָד לְמַעְלָה, שֶׁכָּתוּב (בראשית ב) וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וְגוֹ’, וּמִשָּׁם שׁוֹפֵעַ וְיוֹצֵא וּמַשְׁקֶה אֶת הַגָּן. כָּל אוֹתָם הַנְּחָלִים שׁוֹפְעִים וְיוֹצְאִים וּמִתְכַּנְּסִים לִשְׁנֵי מַעְיָנוֹת שֶׁנִּקְרָאִים נֵצַח וְהוֹד, וְאֵלּוּ נִקְרָאִים אֲפִיקֵי מַיִם, בְּאוֹתָהּ דַּרְגָּה שֶׁל צַדִּיק, שֶׁמִּמֶּנּוּ שׁוֹפֵעַ וְיוֹצֵא וְנִשְׁקָה הַגָּן. מִשּׁוּם כָּךְ אַיָּל וּצְבִי נִמְצָאִים כְּאֶחָד, (אַיָּל וּצְבִי נִקְרָאִים עֲטֶרֶת וִיסוֹד) צֶדֶק וְצַדִּיק.
- לָמַדְנוּ, כָּתוּב קוֹל ה’ יְחוֹלֵל אַיָּלוֹת. אַיָּלוֹת, אַיֶּלֶת כָּתוּב חָסֵר, זוֹ אַיְלוֹת הַשָּׂדֶה (נ”א זוֹ אַיֶּלֶת הַשַּׁחַר) (ד”א אַיְלוֹת הַשָּׂדֶה). אַיְלוֹת הַשָּׂדֶה, שֶׁשָּׁנִינוּ, בַּחֲצוֹת הַלַּיְלָה, בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נִכְנָס לְגַן עֵדֶן לְהִשְׁתַּעֲשֵׁעַ עִם הַצַּדִּיקִים, הַקּוֹל הַזֶּה יוֹצֵא וּמַכְאִיב לְכָל אוֹתָן הָאַיָּלוֹת שֶׁסְּבִיב הַכִּסֵּא הַנִּכְבָּד הַקָּדוֹשׁ, זֶהוּ שֶׁכָּתוּב (שיר ג) שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ. דָּבָר אַחֵר יְחוֹלֵל אַיָּלוֹת – כְּמוֹ שֶׁנֶּאֱמַר (איוב כו) חֹלְלָה יָדוֹ נָחָשׁ בָּרִחַ. וַיֶּחֱשֹׂף יְעָרוֹת, כְּמוֹ שֶׁנֶּאֱמַר (שמואל-א יד) בְּיַעְרַת הַדְּבָשׁ, וְכָתוּב (שיר ה) אָכַלְתִּי יַעְרִי עִם דִּבְשִׁי, וּמֵינִיקָה אוֹתָם כְּמוֹ אֵם שֶׁמֵּינִיקָה אֶת הַבָּנִים..
Today is my birthday, the 24th of Av. On this special day, I offer my deepest thanks to Hashem for entrusting me with this meaningful work, and for granting me the wisdom and strength to continue. It brings me so much joy to study and share my learning with all of you around the world. On my birthday, I pray that Hashem channels abundant blessings to each of you who study the Daily Zohar—blessings of strong health, wisdom, and the merits to witness the great Light revealed in our world.Together, we must continue to study and reveal as much Light as possible, to create the vessel needed to draw down the Light that can dispel the darkness spreading across the world. I ask Hashem to guide us on the righteous path, and to help us earn merits through our studies, sharing, and acts of Tzedakah.
Please, share the links to the Daily Zohar (and any other pure sources of study) with your friends, so we can grow the global vessel for the Light.
With love to all,Zion
Zohar Acharei Mot
Continued from previous DZ
209
The question is asked: “What are the springs of the stream?” The answer is given: There is one primary spring above, which is Binah, as it is written, “וְנָהָר יֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן” “A river went out of Eden to water the garden,” etc. From there, it flows forth and waters the garden, which is Malchut. All these streams, which are the Sefirot of Zeir Anpin that receive from the river (Binah), flow and emerge, gathering in two springs called Netzach and Hod of Zeir Anpin, and these are called “אֲפִיקֵי מַיִם” “streams of water.” They influence the level called Tzaddik, which is Yessod of Zeir Anpin, and from there, it flows and waters the garden, which is Malchut. Therefore, the deer and gazelle are found together, symbolizing Tzedek (righteousness, Malchut) and Tzaddik (the righteous, Yessod), which are together. For the deer (צֶדֶק, אַיָּל) represents Malchut, and the gazelle (צַדִּיק, צְבִי) represents Yessod.
210
We have learned it is written,
Psalm 29:9
“קוֹל יְהוָה יְחוֹלֵל אַיָּלוֹת וַיֶּחֱשֹׂף יְעָרוֹת וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד.”
“The voice of YHVH makes the deer give birth, And uncover the forests bare; And in His temple, everyone says, “Glory!”
“קוֹל ה’ יְחוֹלֵל אַיָּלוֹת” “The voice of YHVH causes the deer to give birth.” It is read as “אַיָּלוֹת” “deer” but also written as “אַיֶּלֶת” “deer” without the letter “vav.” This refers to the “אַיֶּלֶת הַשַּׁחַר” “Ailat HaShachar” (the morning star), which symbolizes Malchut. Another interpretation of “אַיְלוֹת הַשָּׂדֶה” “deer of the field” refers to what we have learned: at midnight, when the Holy One enters the Garden of Eden to rejoice with the Tzadikim, this voice, which is Zeir Anpin, goes forth and causes pain to all those deer that surround the Holy Throne, which is Malchut. This is as it is written, “שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ” “Sixty mighty men surround her. (Songs 3:7)” Another interpretation of “יְחוֹלֵל אַיָּלוֹת” “causes the deer to give birth” is like the phrase,
Job 26:13
“בְּרוּחוֹ שָׁמַיִם שִׁפְרָה חֹלֲלָה יָדוֹ נָחָשׁ בָּרִיחַ.”
“His hand has brought forth the twisting serpent,”
where “brought forth” means to create and strengthen. So, too, “יְחוֹלֵל אַיָּלוֹת” “causes the deer to give birth” means to strengthen the deer, which are the sixty mighty men. And “וַיֶּחֱשֹׂף יְעָרוֹת” “uncovers the forests” is like the phrase “בְּיַעְרַת הַדְּבָשׁ” “from the honeycomb (same root of ‘forest’) of honey, (1 Samuel 14:27)” as it is written, “I have eaten my honeycomb with my honey.” This refers to Zeir Anpin, which is the “Voice of YHVH,” which sustains and nurtures those sixty mighty men, called “אַיָּלוֹת” deer, like a mother nursing her children. Therefore, it is written, “The voice of YHVH causes the deer to give birth,” meaning that He nourishes and sustains them.
Notes:
In this section, the Zohar discusses the deeper meaning behind the verse “The voice of YHVH causes the deer to give birth.” The deer is symbolic of Malchut, and it also represents the sixty mighty men who guard and surround her. The text explains that Zeir Anpin (the voice of YHVH) plays a crucial role in sustaining and nurturing Malchut and these spiritual forces (the sixty mighty men). Using the term “causes the deer to give birth” signifies the strengthening and empowerment that comes from Zeir Anpin to Malchut and her protectors. This nurturing relationship is further emphasized by the comparison to a mother nursing her children, highlighting the continuous flow of Light of sustenance from Zeir Anpin to Malchut.
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Daily Zohar 4636
Hebrew translation:
- ה’ עֶלְיוֹנָה אוֹחֶזֶת שְׁעָרֶיהָ (בִּשְׁעָרֶיהָ) בְּחִקּוּקֵי תַכְסִיסִים, אוֹחֶזֶת בְּהֶאָרַת אֶלֶף וַחֲמֵשׁ מֵאוֹת וְשִׁבְעִים אַכְסַדְרוֹת נִסְתָּרוֹת. עוֹלָה ה’, וּמִתְעַטֶּרֶת חֲמִשִּׁים פְּעָמִים לַחֲמִשִּׁים שְׁעָרִים עַמּוּדִים שֶׁעוֹמְדִים. כְּשֶׁמִּתְגַּלֵּף בְּעַטְרוֹתָיו, מְאִירִים פְּנֵי הַמֶּלֶךְ, וָא”ו מִתְפַּשֶּׁטֶת לְשִׁבְעִים וּשְׁתַּיִם חֲקִיקוֹת.
- מְעַטֶּרֶת ה’ אֶת ו’ (נ”א מִתְעַטֶּר ביו”ד, ה’ לו’) בְּשִׁבְעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת כְּתָרִים שֶׁמִּתְעַטְּרִים בְּכֶתֶר אֶחָד. זֶהוּ שֶׁכָּתוּב (שם ג) בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ. ו’ בִּשְׁנֵי רָאשִׁים, רֹאשׁ הַגֻּלְגֹּלֶת חָקוּק הָרֹאשׁ שֶׁלּוֹ, קוֹץ אֶחָד לְמַעְלָה וְקוֹץ אֶחָד לְמַטָּה, וְי’ יוֹרֶדֶת לְו’, חֲקִיקַת הַחֲקִיקוֹת בְּתוֹכָם, שִׁבְעִים פָּנִים שֶׁל עֲטָרוֹת מִמַּעְלָה לְמַטָּה. בּוֹ טָסִים גְּבִיעִים וּפְרָחִים, זֶה עוֹלֶה וְזֶה יוֹרֵד, וְנֶחְקָקִים אֶחָד עִם אֶחָד.
- נִקְשֶׁרֶת י’ עִם ה’, ה’ עִם ו’, ו’ עִם ה’ (ו’ בְּה’, ה’ בְּו’, ו’ בְּו’, ו’ בְּה’). זֶה אָחוּז בָּזֶה, כְּמוֹ שֶׁנֶּאֱמַר (בראשית מט) וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֹזּוּ זְרוֹעֵי יָדָיו מִידֵי אֲבִיר יַעֲקֹב. וְכָתוּב, (במדבר כד) אֵיתָן מוֹשָׁבֶךָ וְשִׂים בַּסֶּלַע קִנֶּךָ. אָז הַכֹּל מִתְקַשֵּׁר אֶחָד עִם אֶחָד, זֶה עִם זֶה, מְאִירִים הַמַּפְתְּחוֹת וּמְאִירִים כָּל הַפָּנִים. אָז כֻּלָּם נוֹפְלִים עַל פְּנֵיהֶם וּמִזְדַּעְזְעִים וְאוֹמְרִים: בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים..
Zohar Acharei Mot
Continued from previous DZ
191
Now, it explains the three lines within Binah and how each one is connected to the Yud (י), which represents Chokmah. It says that the upper Heh (ה) of the YHVH, which is Binah, holds onto its gates, which are the 50 gates of Binah, through inscribed arrangements. This refers to the elevation of Malchut to Binah and its subsequent descent back to its place. This process creates the three lines within Binah. At that point, Binah holds the light of 1,570 hidden colonnades.
The number 1,000 corresponds to Chokmah, representing the right line. The number 500 corresponds to Binah, representing the left line. The number 70 corresponds to Da’at, which is the middle line. Since these Mochin are the roots of the light of Chokmah, they are called colonnades, which are open in all directions. However, because this is not the place of their full illumination—since in Binah, Chessed rules, not Chokmah—they are considered hidden colonnades that will only be fully revealed in Malchut, where Chokmah rules.
All three lines of these are the Chokmah within Binah, and the right line of Binah contains all three lines. Afterward, the ה Heh, which represents Binah, rises and crowns itself fifty times, corresponding to the 50 gates of Binah, which are the foundation of all existence. These 50 gates represent the Binah within Binah, which is the left line, the root of all Mochin called “existence.” When Binah is engraved in its crowns—referring to its two crowns, which are the secret of her level of Da’at—then the face of the King, Zeir Anpin, is illuminated. This is because all of the lights of Zeir Anpin are drawn from these two crowns in the secret of “תלת נפקי מחד, חד בתלת קיימא” “three come out of one, and one is established in three.” The Vav (ו) then extends through these lights to form 72 engravings corresponding to the 72 names. The Vav represents the six sefirot (sides, קצוות) (Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod), and in each end, 12 aspects shine. These 12 aspects are Chokmah, Binah, Tiferet, and Malchut, with three lines within each. Six times 12 is 72. And thus, it explains how the three lines of Chokmah, Binah, and Da’at of Binah are connected to Chokmah.
192
After the three lines of Chokmah, Binah, and Da’at within Binah are expanded, represented by the letter Heh (ה), they crown the Vav (ו) with 70,000 and 500 crowns. This refers to the secret of Chokhmah, Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod, which are the right line, Chokmah, Gevurah, Tiferet, Netzach, and Hod of Binah are the secret of the 500, which are the left line, crowned by a single crown—Da’at—which unifies and includes them all. This is the meaning of
Songs 3:11
“צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ.”
“Go forth, O daughters of Zion, And see King Solomon with the crown With which his mother crowned him On the day of his wedding, The day of the gladness of his heart.”
“his mother crowned him” is Binah, the mother of the Vav, Zeir Anpin.
Thus, the Vav is engraved with two heads: one representing Chokmah and the other representing Binah. Therefore, the Vav is written with two Tags (prones) on its top: one crown above, symbolizing Chokmah, and one below, symbolizing Binah. The Yud, which represents Chokmah, descends into the Vav, meaning that the Vav (Zeir Anpin) is connected to the Yud (Chokmah), just as it is connected to the Heh (Binah).
This engraving of all engravings is the middle line between the two heads, which is the 70 faces that crown it from above to below—referring to Da’at, which extends from above to below. This Da’at consists of Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, and Malchut, each one containing ten aspects, totaling 70.
Within it, hover cups and flowers. Da’at is divided into two parts: the lights of the right, called “גְּבִיעִים” “cups,” and the lights of the left, called “פְרָחִים” “flowers.” The flowers ascend, referring to the lights of the left, which illuminate only from below to above, while the cups descend, referring to the lights of the right, which bestow from above to below. They are engraved one within the other, as the lights of the right are included in the lights of the left.
193
The Yud is connected to the Heh, the Heh to the Vav, and the Vav to the final Heh, all interlocked with one another. That is, the Vav, which represents Zeir Anpin, is connected to the Heh, which represents Malchut. This is as it is written:
Genesis 49:24
“וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֹזּוּ זְרֹעֵי יָדָיו מִידֵי אֲבִיר יַעֲקֹב מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל.”
“But his bow remained in strength, And the arms of his hands were made strong By the hands of the Mighty God of Jacob, from there is the Shepherd, the Stone of Israel.”
The term “strength” (איתן) refers to Yessod, and “his bow” (קשתו) refers to Malchut. Thus, we see that the Yessod of Zeir Anpin is connected to Malchut. And it is further written: “אֵיתָן מוֹשָׁבֶךָ וְשִׂים בַּסֶּלַע קִנֶּךָ” “Your dwelling is in strength, and make your nest in the rock.” Here, “strength” (איתן) refers to Yessod, and “the rock” (סלע) refers to Malchut.
At this point, everything is interconnected, one to the other, with light emanating from Chokmah illuminating the keys, which are all aspects of the middle line. The middle line is called a “key” because it opens the light of Chokmah by harmonizing the right and left lines. All the faces shine, which refers to the 70 faces mentioned earlier. At this time, all the beings “fall on their faces,” which means they conceal their faces, not seeking to draw the light of the upper three of Chokmah from above to below, a form of light that was diminished by the middle line. They tremble due to the judgments that are revealed with the light of Chokmah, and they proclaim: “בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים” “Blessed be the name of His glorious kingdom forever and ever.”
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Daily Zohar 4635
Hebrew translation:
- וְלָמַדְנוּ, מֵ”ם לֹא כוֹלֶלֶת בְּתוֹכָהּ אוֹת אַחֶרֶת, (מִשּׁוּם) אֶלָּא מ’ פְּתוּחָה, ם’ סְתוּמָה. מ’ פְּתוּחָה – שֶׁהוּא כְּשֶׁהַזָּכָר מִתְחַבֵּר עִמָּהּ. ם’ סְתוּמָה – יוֹבֵל. שֶׁהֲרֵי נִסְתָּרִים דְּרָכֶיהָ וְאַף עַל גַּב שֶׁלִּפְעָמִים מִתְפַּשְּׁטִים, וְיֵשׁ שֶׁשּׁוֹנִים בָּזֶה, כְּמוֹ שֶׁנֶּאֱמַר (שיר ד) גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם.
- אָמַר רַבִּי יִצְחָק, בְּשָׁעָה שֶׁהַמֶּלֶךְ הַקָּדוֹשׁ זוֹכֵר אֶת יִשְׂרָאֵל בַּעֲבוּר שְׁמוֹ וְחוֹזֶרֶת הַגְּבִירָה לִמְקוֹמָהּ, (אָז) כָּתוּב וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ. כָּךְ הַכֹּהֵן, בְּשָׁעָה שֶׁנִּכְנָס לְיַחֵד אֶת הַשֵּׁם הַקָּדוֹשׁ וּלְכַפֵּר בַּקֹּדֶשׁ, לְזַוֵּג אֶת הַמֶּלֶךְ עִם הַגְּבִירָה, כָּתוּב וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד וְגוֹ’.
- לָמַדְנוּ, רַבִּי יְהוּדָה אָמַר, הַכֹּהֵן מְעוֹרֵר שָׁלוֹם בָּעוֹלָם, לְמַעְלָה וּלְמַטָּה. וְלָמַדְנוּ, נִכְנָס בְּדַרְגָּה אַחַת, רוֹחֵץ גּוּפוֹ. יוֹצֵא מִדַּרְגָּה זוֹ לְדַרְגָּה אַחֶרֶת, רוֹחֵץ גּוּפוֹ. אוֹחֵז שָׁלוֹם בָּזֶה וּבָזֶה. קִדֵּשׁ יָדָיו, וּמִתְבָּרְכִים כְּאֶחָד. וּבַכֹּל צָרִיךְ לְהַרְאוֹת מַעֲשֶׂה, וְצָרִיךְ לְהַרְאוֹת לְבוּשׁוֹ שֶׁיִּתְלַבֵּשׁ כְּגוֹן שֶׁהַמַּעֲשֶׂה יִתְכַּוֵּן, עַד שֶׁיְּסַדֵּר הַכֹּל כְּמוֹ שֶׁצָּרִיךְ, וְיִתְבָּרְכוּ עֶלְיוֹנִים וְתַחְתּוֹנִים.
- לָמַדְנוּ, רַבִּי שִׁמְעוֹן פָּתַח, (ד’) יוֹ”ד בַּחֲקִיקוֹתָיו, אוֹתִיּוֹת בַּצְּדָדִים הִתְקַשְּׁרוּ בְיוֹ”ד. יוֹ”ד הוֹלֵךְ לְיוֹ”ד [לְוָי”ו]. יוֹ”ד עוֹלֶה בְיוֹ”ד. יוֹ”ד הוֹלֵךְ לְוָי”ו, מִתְכַּנְּסִים בְּה’. וּמְכַוֵּן אֶת הַדַּעַת, וּמִתְחַבְּרִים ה’ עִם וָא”ו..
Zohar Acharei Mot
Continued from previous DZ
187
We have learned that the letter Mem (מ) does not include within it any other letter because its spelling is also with Mem (ם). However, the open Mem (מ) and the closed Mem (ם) differ. The open Mem (מ) indicates that Malchut is in a state when the male (Zeir Anpin) connects with her, and she is open to receiving nourishment from him. The closed Mem (ם) indicates יובל (Jubilee), which refers to Binah, whose paths are sealed, and therefore the closed Mem (ם) is sealed from all sides.
And even though Binah sometimes extends herself, she is still considered sealed. Some explain this as it is written,
Songs 4:12
“גַּן נָעוּל אֲחֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם.”
“A locked garden is my sister, the bride; a sealed spring.”
This means that the closed Mem (ם) also refers to Malchut, who is called a “sealed spring” in this state.
188
Rabbi Yitzchak said that the time when the Holy King remembers Israel for the sake of His name and returns the Queen, Malchut, to her place, it is written,
Leviticus 16:17
“וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל קְהַל יִשְׂרָאֵל.”
“There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, his household, and all the assembly of Israel.”
Similarly, when the priest enters to unify the Holy Name and to atone in the Holy, to unite the King (Zeir Anpin) and the Queen (Malchut), it is written, “And no person shall be in the Tent of Meeting.”
189
Rabbi Yehuda said we have learned that the priest brings peace into the world both above and below. And we have learned that he enters one level, that of Malchut, and washes his body. Then, he exits from this level and enters another level that of Zeir Anpin and again washes his body. He brings peace in both Zeir Anpin and Malchut and sanctifies his hands, and they are blessed together. In everything, one must perform actions below to awaken corresponding actions above. He must ensure that the garments he wears reflect his actions so that everything is aligned correctly, and thus, both the upper and lower worlds will be blessed.
Notes:
This Zohar emphasizes the role of the High Priest in maintaining harmony between the spiritual levels of Zeir Anpin and Malchut and the physical world. Each act of purification or preparation, such as washing or wearing specific garments, mirrors a spiritual process. By performing these actions with intention and precision, the priest aligns the worlds, invoking blessings upon both the upper spiritual realms and the lower physical world.
The priest’s movements between different spiritual levels, represented by washing his body when transitioning from Malchut to Zeir Anpin, symbolize his role as an intermediary. His responsibility is to bring peace and blessing, ensuring that the divine flows harmoniously between the masculine, Zeir Anpin, and feminine, Malchut aspects of the Holy name. This reflects a core principle: the actions performed in the physical world have direct spiritual implications, aligning the upper and lower worlds for greater harmony and blessing.
190
Rabbi Shimon taught: The letter Yud begins its engravings*, and the letters expand to the sides, meaning that each letter from the name YHVH extends into three lines, and they all connect to the Yud, which represents Chokmah and the right line. He explains further: The Yud goes to the other Yud, meaning the Chokmah, which is the first Yud of the name יא-הד-ונ-הי, extends and expands in direct Light (אור ישר) all the way to the last Yud, which is Malchut. This indicates that the Light travels directly from Chokmah to Malchut. Then, the Yud, which represents Malchut, ascends back to the Yud of Chokmah, sending a reflected light from Malchut (אור חוזר) back to Chokmah, and thus, Chokmah becomes included in the ten Sefirot. This is the secret of “The Yud begins its engravings.”
Afterward, the Yud, representing Chokmah, proceeds to the Vav, Zeir Anpin. The Light extends from Chokmah and forms the head of the Vav. However, first, the lights of Chokmah gather in the ה Hei, which is Binah, and Da’at aligns between Chokmah and Binah. Then, the Hei connects with the Vav, signifying that the lights of Binah (represented by the first ה Hei of YHVH) unite and flow into the Vav of YHVH, which represents Zeir Anpin.
Notes:
*Engraving “חקיקות” – a term from the book of formation.
In Sefer Yetzirah (ספר יצירה), the word “חָקַק” (pronounced chakak), which means “engraved” or “inscribed,” is deeply connected to the concept of the formation and creation of the universe through the divine letters. Sefer Yetzirah describes creation as a process by which God “engraved” the fundamental forces of reality into existence using the Hebrew letters as building blocks.
This Zohar section explains how Light flows through the Sefirot, starting from Chokhmah and extending down to Malchut, which represents the physical world. The letter Yud in the Holy name YHVH represents the concentrated point of Chokhmah, and this wisdom expands and flows down through the different levels of the sefirot to Malchut.
The flow of energy is both direct (אור ישר Ohr Yashar, direct Light) and reflected (אור חוזר Ohr Hozer, returning Light), symbolizing the dynamic interplay between the upper and lower levels. Chokmah sends its Light down to Malchut, and Malchut reflects it back, connecting the higher and lower worlds.
The connection between Binah and Zeir Anpin represents the process of Binah guiding the flow of Light into Zeir Anpin and Malchut, ensuring that it is transmitted in a balanced and harmonious manner. The interconnections between the letters of the Holy Name reveal deep spiritual processes that maintain the balance of LIFE force energy in creation.
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The post Daily Zohar # 4635 – Acharei Mot – When the letter Yud expands appeared first on Daily Zohar.
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Daily Zohar 4634
Hebrew translation:
- רַבִּי חִיָּיא אָמַר, מָה הַטַּעַם יַעֲקֹב רִאשׁוֹן כָּאן? אֶלָּא מִשּׁוּם שֶׁיַּעֲקֹב הוּא כְּלַל הָאָבוֹת, וְהוּא הָעֵץ הַקָּדוֹשׁ. מִשּׁוּם כָּךְ ו’ שֶׁל הַשֵּׁם הַקָּדוֹשׁ אֲחוּזָה בּוֹ, וְכָךְ קוֹרְאִים יַעֲקוֹב בְּו’. רַבִּי יִצְחָק אָמַר, וָא”ו בְּאוֹתִיּוֹתָיו שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת, שֶׁיָּרַשׁ יְרֻשָּׁה שֶׁל שְׁלֹשָׁה עָשָׂר מַעְיָנוֹת שֶׁל הַמַּעְיָן הַנִּסְתָּר הַקָּדוֹשׁ.
- רַבִּי אַבָּא אָמַר, וָא”ו לָמָּה כּוֹלֶלֶת ו’ א’ ו’? אֶלָּא, ו’ שֶׁיּוֹשֵׁב עַל הַכִּסֵּא, כְּמוֹ שֶׁנֶּאֱמַר (יחזקאל א) וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה. א’ נִסְתֶּרֶת בְּתוֹכוֹ וְלֹא מְגֻלֶּה, וְזֶהוּ שֶׁכָּתוּב (בראשית כב) בִּי נִשְׁבַּעְתִּי נְאֻם ה’, מִשּׁוּם כָּךְ כָּתוּב, וְלֹא נִקְרָא אַחֲרוֹן כְּלָל שֶׁל הָרִאשׁוֹן. הָאַחֲרוֹן, הֲרֵי בֵּאַרְנוּ (ו’ אַחֲרוֹנָה כְּלָל שֶׁל ו’ רִאשׁוֹנָה, ו’ אַחֲרוֹנָה) זֶה יה”ו יְסוֹד, שֶׁהוּא סִיּוּם הַגּוּף וְהַכְּלָל שֶׁלּוֹ. וְעַל כֵּן כְּלוּלוֹת הָאוֹתִיּוֹת זוֹ עִם זוֹ – וָא”ו, רֹאשׁ וְסִיּוּם, כְּמוֹ שֶׁבֵּאַרְנוּ.
- וְלָמַדְנוּ, שְׁתֵּי אוֹתִיּוֹת הֵן, כְּמוֹ זֶה וָא”ו שֶׁאָמַרְנוּ, נוּ”ן אַף כָּךְ. וְאַף עַל גַּב שֶׁבֵּאֲרוּ אֶת הַדָּבָר, נוּ”ן כָּךְ מִתְפָּרֶשֶׁת: נ’ כְּפוּפָה זוֹ הַגְּבִירָה. וּסְמוּכָה לָהּ ו’, שֶׁהוּא יְסוֹד, כְּדֵי שֶׁתִּתְבָּרֵךְ מִמֶּנּוּ. ן’ פְּשׁוּטָה, זוֹ הִתְפַּשְּׁטוּת הַתִּפְאֶרֶת. וְלָכֵן כְּלוּלוֹת הָאוֹתִיּוֹת וְנֶאֱחָזוֹת זוֹ בָּזוֹ. וְאִם תֹּאמַר, לָמָּה מַחֲזִיר ו’ פָּנָיו מִנּוּ”ן כְּפוּפָה, וּמַחֲזִיר פָּנָיו אֶל הַן’ הַפְּשׁוּטָה. אֶלָּא בִּשְׁבִיל כְּבוֹד הַמֶּלֶךְ הוּא מַחֲזִיר פָּנָיו כְּנֶגֶד הַמֶּלֶךְ..
Zohar Acharei Mot
Continued from previous DZ
184
Rabbi Chiya asks why Jacob is mentioned first in the verse, as it says, “And I will remember My covenant with Jacob” (Leviticus 26:42), followed by Isaac and then Abraham. He answers that it is because Jacob, who corresponds to Tiferet, encompasses the other patriarchs. Tiferet includes Chessed and Gevurah within itself, represented by Abraham and Isaac, respectively. Jacob is the holy tree, meaning Zeir Anpin, which consists of all six sides (the six sefirot). Therefore, the Vav (ו) of the holy name, YHVH, is associated with Jacob, and we read his name as “יַעֲקוֹב” “Yaakov” with the letter Vav (ו).
Rabbi Yitzchak said that Vav, when spelled out “ואו,” has the numerical value of 13, corresponding to the 13 attributes of mercy. Jacob, representing Zeir Anpin, inherits the 13 streams from the hidden, holy fountain, Arich Anpin. From the beard (Dikna) of Arich Anpin, 13 corrections flow down to Zeir Anpin, which is called Jacob. Therefore, Jacob is written with a Vav.
Notes:
The explanation of Jacob’s name with the letter Vav adds a deeper dimension, showing that this letter signifies his connection to the 13 attributes of mercy. This idea links Jacob, and by extension, Zeir Anpin, to the flow of mercy from Arich Anpin, the higher spiritual source. As the representative of Zeir Anpin, Jacob plays a central role in receiving and channeling the 13 attributes, making him the critical part of the covenant with God.
185
Rabbi Abba said: Why is the letter Vav (ו) written with an Aleph (א) concealed within it when pronounced? He answers: The Vav represents Zeir Anpin, who sits upon the throne, the throne being Malchut, as it is written,
Ezekiel 1:26
“וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה.”
“And above the firmament over their heads was the likeness of a throne, in appearance like a sapphire stone; on the likeness of the throne was a likeness with the appearance of a man high above it.”
“the appearance of a man upon it from above,” referring to Zeir Anpin. The Aleph is concealed within the Vav and is not revealed, for Aleph represents Arich Anpin, which is clothed from the navel and below in Zeir Anpin and is not revealed outside of Zeir Anpin. This is what is meant by the verse.
(Genesis 22:16) “בִּי נִשְׁבַּעְתִּי נְאֻם יְהוָה” “By Myself have I sworn,” says Hashem, indicating that Zeir Anpin swears by Arich Anpin, which is clothed within him. Therefore, the Aleph is written but not pronounced. In other words, when we pronounce the Vav, the Aleph is silent and not heard in speech because it hints at Arich Anpin, which is concealed and incomprehensible.
The second Vav represents the entirety of the first Vav, and we have established that the final Vav represents Yessod, which is the conclusion of the body connected to Tiferet. The Yessod is the culmination of the body and includes the entirety of it. Therefore, these letters are intertwined with one another: the Vav, which is both the beginning and the end, represents Tiferet and Yessod, which are one. The Aleph represents Arich Anpin, dressed within Tiferet, as previously mentioned.
186
It was taught: These two letters, in the manner that I have explained regarding the Vav, “ואו” also apply to the letter Nun, “נון.” Although this concept was established differently, the Nun can be understood as follows: the bent Nun (נ) represents the Malchut, and it leans toward the Vav, the Yessod, so that Malchut may be blessed through it. The straight (final) Nun (ן) represents the expansion of Tiferet. Therefore, the letters are intertwined and unified with one another because Tiferet, represented by the straight Nun (ן), influences Yessod, represented by the Vav (ו), and Yessod influences Malchut, represented by the bent Nun (נ).
If you ask why the Vav turns its face away from the bent Nun and turns toward the straight Nun, the answer is that it is out of honor for the King, who is Tiferet, represented by the straight Nun (ן). Therefore, as explained in the previous section, Yessod turns its face toward the King, which means that Yessod and Tiferet are always unified as one.
Notes:
The relationship between the Vav and the Nun is also highlighted, showing how Yessod turns toward Tiferet (the King) out of respect, symbolizing a deep connection between these two levels. This reflects the unity of the different aspects of the Holy King, where each level supports and sustains the others in a harmonious structure.
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The post Daily Zohar # 4634 – Acharei Mot – One additional letter, many words to explain appeared first on Daily Zohar.
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Daily Zohar 4633
Hebrew translation:
- לָמַדְנוּ, וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד. רַבִּי יִצְחָק פָּתַח, (שם) וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְגוֹ’, וְהַפָּסוּק הַזֶּה פֵּרְשׁוּהוּ. בֹּא וּרְאֵה, בְּשָׁעָה שֶׁיִּשְׂרָאֵל בַּגָּלוּת, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא עִמָּהֶם בַּגָּלוּת, שֶׁהֲרֵי הַשְּׁכִינָה לֹא זָזָה מֵהֶם לְעוֹלָמִים. בֹּא רְאֵה, בִּזְמַן שֶׁיִּשְׂרָאֵל נִמְצְאוּ בְּגָלוּת בָּבֶל, הַשְּׁכִינָה שָׁרְתָה בֵינֵיהֶם וְשָׁבָה עִמָּהֶם מִן הַגָּלוּת, וּבִזְכוּת אוֹתָם הַצַּדִּיקִים שֶׁנִּשְׁאֲרוּ בָאָרֶץ, שָׁרְתָה בָאָרֶץ וְלֹא זָזָה מֵהֶם לְעוֹלָמִים. אָמַר רַבִּי יְהוּדָה, שֶׁחָזְרָה הַגְּבִירָה עִם הַמֶּלֶךְ, וְחָזַר הַכֹּל בִּסְעוּדַת הַשִּׂמְחָה שֶׁל הַמֶּלֶךְ, מִשּׁוּם כָּךְ נִקְרְאוּ אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה, כְּנֶסֶת הַגְּדוֹלָה וַדַּאי.
- לָמַדְנוּ, בְּכָל זְמַן שֶׁיִּשְׂרָאֵל בַּגָּלוּת, אִם הֵם צַדִּיקִים – הַקָּדוֹשׁ בָּרוּךְ הוּא מַקְדִּים לְרַחֵם עֲלֵיהֶם וּלְהוֹצִיאָם מֵהַגָּלוּת, וְאִם הֵם אֵינָם צַדִּיקִים – הוּא מְעַכֵּב אוֹתָם בַּגָּלוּת עַד אוֹתוֹ זְמַן שֶׁנִּגְזַר. וּכְשֶׁמַּגִּיעַ הַזְּמַן וְהֵם אֵינָם רְאוּיִים – הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁגִּיחַ עַל כְּבוֹד שְׁמוֹ, וְאֵינוֹ שׁוֹכֵחַ אוֹתָם בַּגָּלוּת. זֶהוּ שֶׁכָּתוּב וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְגוֹ’. אֵלּוּ הָאָבוֹת שֶׁל הַכֹּל, סוֹד הַשֵּׁם הַקָּדוֹשׁ..
Zohar Acharei Mot
Continued from previous DZ
182
We have learned that “no man shall be in the Tent of Meeting.” Rabbi Yitzhak opened by saying,
Leviticus 26:42
“וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְאַף אֶת בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר.”
“Then I will remember My covenant with Jacob, My covenant with Isaac, and My covenant with Abraham. I will remember the land.”
This verse has been explained. Come and see: When Israel is in exile, the Holy One, blessed be He, is with them, as it were, in exile, because the Shechina never departs from them. Come and see: When Israel was in exile in Babylon, the Shechina dwelled among them and returned with them from the exile. And by the merit of the Tzadikim who remained in the land, the Shechina dwelled in the land and never departed from them. Rabbi Yehuda said that then the Queen (Shechina) returned to the King (Zeir Anpin), and everything returned to being as in the joyous feast of the King. And for this reason, they were called the “Men of the Great Assembly.” Indeed, “Great Assembly” refers to Malchut, the Shechina, which is called “Assembly” (Knesset).
Notes:
The Shechina remains with the people of Israel even when they are in exile. This indicates that Hashem, through the Shechina, accompanies Israel in their hardships and does not abandon them, even in exile.
The reference to the “Men of the Great Assembly” symbolizes this restoration. The “Great Assembly” here refers to the Shechina herself, which had been diminished (or in a state of “smallness”) during the exile but restored to its full stature (“greatness”) upon its return. This restoration is marked by a return to the joyous relationship between the King and the Shechina (Queen), symbolizing a renewed and strengthened connection between Hashem and Israel.
183
We have learned that whenever Israel is in exile if they have merits and deserving, the Holy One, blessed be He, will hasten to have mercy on them and bring them out of exile. But if they do not deserve it, He will delay them in exile until the predetermined time. And when that time arrives, if they are still not worthy of redemption, the Holy One, blessed be He, will act out of concern for the honor of His name and will not forget them in exile. As written, “And I will remember My covenant with Jacob…” These are the patriarchs, representing Chessed, Gevurah, and Tiferet, which correspond to the holy name, YHVH, for He acts out of regard for the honor of His name.
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The post Daily Zohar # 4633 – Acharei Mot – Then I will remember My covenant appeared first on Daily Zohar.
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Daily Zohar 4632
Hebrew translation:
- נִמְצָא שֶׁכָּל הַשָּׁלוֹם (הַשְּׁלֵמוּת) שֶׁלְּמַעְלָה וּלְמַטָּה תְּלוּיָה בַּכֹּהֵן. שֶׁאִם הוּא מְעוֹרֵר אֶת הַכֶּתֶר שֶׁלּוֹ, הַכֹּל מִתְעוֹרֵר וְהַכֹּל נִמְצָא בִּשְׁלֵמוּת, וְעַל זֶה כָּתוּב וְכִפֶּר עַל הַקֹּדֶשׁ. בָּרִאשׁוֹנָה וְכִפֶּר עַל הַקֹּדֶשׁ, לְהַרְבּוֹת שָׁלוֹם בָּעוֹלָם וּלְהַרְבּוֹת שִׂמְחָה בָּעוֹלָם. וּכְשֶׁשִּׂמְחַת הַזִּוּוּג נִמְצֵאת עִם הַמֶּלֶךְ וְהַגְּבִירָה, כָּל הַשַּׁמָּשִׁים וְכָל בְּנֵי הַהֵיכָל, כֻּלָּם נִמְצָאִים בְּשִׂמְחָה (וְכָל שִׂמְחַת הָעוֹלָם). וְכָל הַחֲטָאִים שֶׁחָטְאוּ לִפְנֵי הַמֶּלֶךְ, מִתְכַּפְּרִים לָהֶם. זֶהוּ שֶׁכָּתוּב מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה’ תִּטְהָרוּ. וּמִשּׁוּם כָּךְ כָּתוּב, וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד צֵאתוֹ. בְּשָׁעָה שֶׁנִּכְנָס לְזַוֵּג אוֹתָם, וּבְשָׁעָה שֶׁמִּזְדַּוְּגִים הַמֶּלֶךְ עִם הַגְּבִירָה, אוֹתָהּ שָׁעָה – וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ..
Zohar Acharei Mot
Continued from previous DZ
181
The completeness, both above and below, depends on the High Priest. If his sefira, Chessed, is aroused, everything is aroused, and all is found in completeness. Therefore, it is written, “And he shall atone for the Holy.” First, meaning to increase peace and joy in the world. When the joy of the union between the King and the Queen (Zeir Anpin and Malchut) is present, all the attendants and all the members of the palace are in joy and all the sins that were committed before the King are forgiven. As it is said,
Leviticus 16:30
“כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ.”
“For on that day, the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before YHVH.”
And for this reason, it is written,
“וְכָל אָדָם לֹא יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל קְהַל יִשְׂרָאֵל.”
“There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, his household, and all the assembly of Israel.”
This verse refers to the moment he enters to unite them. When the King and Queen are united, then “he shall atone for himself and his household.”
Notes:
The High Priest’s service on Yom Kippur, particularly the act of atonement, is not only about individual or communal forgiveness but is an event that affects the entire spiritual levels above and below. By atoning for the Holy, the High Priest increases peace and joy in the world, culminating in the joyous union of the King (Zeir Anpin) and the Queen (Malchut). This union brings joy to all spiritual levels and ensures that the sins of the people are forgiven. The mention that “no one shall be in the Tent of Meeting” during the High Priest’s atonement highlights the sacred and intimate nature of the union of the King and the Queen. The high level of Light of the unification brings cleansing and purification to the people.
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Daily Zohar 4631
Hebrew translation:
- לָמַדְנוּ, וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל. מַה זֶּה וְכִפֶּר עַל הַקֹּדֶשׁ? אֶלָּא אָמַר רַבִּי אֶלְעָזָר, הֲרֵי שָׁנִינוּ שֶׁהָרְשָׁעִים עוֹשִׂים פְּגָם לְמַעְלָה, וּמְעוֹרְרִים דִּינִים, וְגוֹרְמִים לְטַמֵּא הַמִּקְדָּשׁ. וְהַנָּחָשׁ הַקָּשֶׁה מַתְחִיל לְהִגָּלוֹת, וְאָז מִתְעוֹרְרִים דִּינִים בָּעוֹלָם, וּבַיּוֹם הַזֶּה צָרִיךְ הַכֹּהֵן לְטַהֵר אֶת הַכֹּל וּלְהִתְעַטֵּר (וּלְעוֹרֵר) הַכֶּתֶר הַקָּדוֹשׁ שֶׁלּוֹ, שֶׁהוּא רֹאשׁ הַמֶּלֶךְ, כְּדֵי שֶׁיָּבֹא הַמֶּלֶךְ לִשְׁרוֹת עִם הַגְּבִירָה. וּכְשֶׁרֹאשׁ הַמֶּלֶךְ נוֹסֵעַ, הַכֹּל נוֹסֵעַ, וְיָבֹא לְהִזְדַּוֵּג עִם הַגְּבִירָה וּלְעוֹרֵר שִׂמְחָה וּבְרָכוֹת בָּעוֹלָם. (כְּדֵי שֶׁיָּבֹא הַמֶּלֶךְ לְהִזְדַּוֵּג עִם הַגְּבִירָה וּלְעוֹרֵר שִׂמְחָה וּבְרָכוֹת בָּעוֹלָם. וּכְשֶׁרֹאשׁ הַמֶּלֶךְ נוֹסֵעַ, הַכֹּל נוֹסֵעַ)..
Zohar Acharei Mot
Continued from previous DZ
180
We learned that it is written,
Leviticus 16:16
“וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם.”
“And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.”
The question is asked, what does “And he shall atone for the Holy” mean? Rabbi Elazar said: We have learned that the wicked cause a blemish above, stirring up judgments and causing the Holy Temple to become impure, and the mighty Snake begins to manifest. Then, judgments are aroused in the world. On this day, the priest must purify everything and crown the holy sefira, which is the Chessed of Zeir Anpin, which is the head of the King, as Chessed is His first sefira. This is so that the King may come to dwell with the Queen, who is Malchut. When the head of the King moves, all His sefirot move as well, and He comes to unite with the Queen to bring joy and blessings to the world.
Notes:
On Yom Kippur, the High Priest’s role is not merely ceremonial. He must purify the spiritual realms, particularly the sefira of Chessed within Zeir Anpin, which is considered the “head” or the first of the king’s attributes. This purification is necessary to prepare for the union between the King (Zeir Anpin) and the Queen (Malchut), symbolizing the harmony between the higher and lower levels.
When the King, represented by Zeir Anpin, moves towards this union, all attributes align and follow, leading to a powerful spiritual union that brings joy and blessings to the world. This union is essential for restoring balance and ensuring that the King’s presence can dwell within the lower levels, bringing peace and harmony to creation.
This explanation highlights the interconnectedness between human actions and the divine order, emphasizing the importance of spiritual purification and alignment, especially on such a significant day as Yom Kippur. The High Priest’s service is thus seen as a critical act of restoring harmony on all levels, above and below.
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Daily Zohar 4630
Hebrew translation:
- וּשְׂמָחוֹת לֹא נִכְנָסוֹת לְפָנָיו, וַעֲבוֹדָה לֹא נַעֲשֵׂית לְפָנָיו לְמַעְלָה, עַד שֶׁיִּשְׂרָאֵל עוֹשִׂים לְמַטָּה. כָּל זְמַן שֶׁיִּשְׂרָאֵל נִמְצָאִים בַּעֲבוֹדַת רִבּוֹנָם לְמַטָּה, כָּךְ גַּם לְמַעְלָה. (כִּבְיָכוֹל) בִּזְמַן שֶׁיִּשְׂרָאֵל מְבַטְּלִים אֶת הָעֲבוֹדָה לְמַטָּה, הֵם מְבַטְּלִים לְמַעְלָה, וְהָעֲבוֹדָה לֹא נִמְצֵאת לֹא לְמַעְלָה וְלֹא לְמַטָּה. וְעַל שֶׁיִּשְׂרָאֵל בִּטְּלוּ אֶת עֲבוֹדָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁהָיוּ שְׁרוּיִים בָּאָרֶץ, כָּךְ גַּם לְמַעְלָה, כָּל שֶׁכֵּן אַחַר כָּךְ.
- אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יִשְׂרָאֵל, אִם אַתֶּם יוֹדְעִים כַּמָּה אוּכְלוּסִים וְכַמָּה חֲיָלוֹת מִתְעַכְּבִים בִּשְׁבִילְכֶם, תֵּדְעוּ שֶׁאֵינְכֶם כְּדָאִים לַעֲמֹד בָּעוֹלָם אֲפִלּוּ שָׁעָה אַחַת, וְעַל כָּל זֶה מַה כָּתוּב? (ויקרא כו) וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְגוֹ’. (מִשּׁוּם כָּךְ) וְיָצָא אֶל הַמִּזְבֵּחַ, אֶל הַמִּזְבֵּחַ סְתָם, אֲשֶׁר לִפְנֵי ה’ סְתָם. וְכִפֶּר עָלָיו אַחַר כָּךְ, וְיָצָא וְעָשָׂה אֶת עֹלָתוֹ וְאֶת עֹלַת הָעָם וְגוֹ’. וְכִפֶּר עָלָיו, מַה זֶּה אוֹמֵר? אָמַר רַבִּי יוֹסֵי, לְהָעִיר חֶסֶד בָּעוֹלָם בַּתְּחִלָּה..
Zohar Acharei Mot
Continued from previous DZ
178
And joy does not enter before Him, and the service is not performed before Him above until Israel performs it below. As long as Israel is engaged in the service of their Master below, so it is above. But when Israel ceases the service below, it is also ceased above, and there is no service found, neither above nor below. And because Israel ceased the service of the Holy One, blessed be He, when they were dwelling in the land, so it was above, and even more so afterward, in exile.
179
The Holy One, blessed be He, said: “Israel if you knew how many battalions and how many hosts are delayed in their service above because of you, you would know that you are not worthy of being in the world even for a single hour. And yet, what is written?
Leviticus 26:44
“וְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי יְהוָה אֱלֹהֵיהֶם.”
“Yet for all that, when they are in the land of their enemies, I will not cast them away, nor shall I abhor them, to utterly destroy them and break My covenant with them; for I am YHVH their God.”
Therefore, it is written, ‘And he shall go out to the altar’ (See #176 above), which does not necessarily mean the altar below in the Temple. Similarly, ‘which is before the Lord’ is also stated, not necessarily referring to the Holy Temple. Rather, ‘the altar’ alludes to the altar above, which is the attribute of Malchut, and ‘before YHVH’ refers to Zeir Anpin. And afterward, it is written,
Leviticus 16:24
“וְרָחַץ אֶת בְּשָׂרוֹ בַמַּיִם בְּמָקוֹם קָדוֹשׁ וְלָבַשׁ אֶת בְּגָדָיו וְיָצָא וְעָשָׂה אֶת עֹלָתוֹ וְאֶת עֹלַת הָעָם וְכִפֶּר בַּעֲדוֹ וּבְעַד הָעָם.”
‘and he shall atone upon it, and he shall go out and offer his burnt offering and the burnt offering of the people, etc.'”
He asks: If this refers to Malchut, what does ‘and he shall atone upon it’ mean? Does atonement belong to the higher realms? Rabbi Yossi replied: ‘And he shall atone upon it,’ which means to arouse the attribute of Chessed in the world initially.
Notes:
This section reflects Israel’s actions’ profound spiritual impact on the upper levels. It reveals that numerous forces above are intricately connected to Israel’s spiritual practices. When Israel fails in their service, these forces are hindered in their own tasks, signifying the vital role Israel plays in the world’s order.
Despite Israel’s shortcomings, Hashem expresses His enduring commitment to them, even in their exile, as noted in the verse from Leviticus 26:44. The symbolic reference to the altar highlights this unconditional commitment. While the verse might refer to the physical altar in the Temple, the Zohar explains that it alludes to the spiritual altar above, representing the attributes of Malchut and Zeir Anpin.
Rabbi Yossi explains that “atoning” in this context means invoking Chassadim within the world. This shows that even in the higher spiritual realms, there is a need to stir and channel supernal attributes to maintain balance and bring blessings to the lower worlds. Israel is responsible for maintaining the world balance through its actions and service to Hashem.
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Daily Zohar 4629
Hebrew translation:
- לָמַדְנוּ, אָמַר רַבִּי יְהוּדָה, וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי ה’ וְכִפֶּר עָלָיו. אֶל הַמִּזְבֵּחַ סְתָם. (כִּבְיָכוֹל) כְּמוֹ שֶׁנַּעֲשֶׂה לְמַטָּה, נַעֲשֶׂה לְמַעְלָה, וְהַכֹּל נִקְשָׁר אֶחָד בְּאֶחָד. וְלָמַדְנוּ, כְּמוֹ שֶׁבַּיּוֹם הַזֶּה מְכַפֵּר הַכֹּהֵן לְמַטָּה, כָּךְ גַּם לְמַעְלָה. וּכְשֶׁהַכֹּהֵן שֶׁלְּמַטָּה מְסַדֵּר אֶת עֲבוֹדָתוֹ, כָּךְ גַּם הַכֹּהֵן שֶׁלְּמַעְלָה (כִּבְיָכוֹל) לֹא נִמְצָא לְמַעְלָה עַד שֶׁנִּמְצָא לְמַטָּה. וּמִמַּטָּה מַתְחִילָה לַעֲלוֹת קְדֻשַּׁת הַמֶּלֶךְ הָעֶלְיוֹן, וְכָל הָעוֹלָמִים נִמְצָאִים אֶחָד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא.
- אָמַר רַבִּי יְהוּדָה, אִלְמָלֵא הָיוּ יוֹדְעִים יִשְׂרָאֵל לָמָּה צִוָּה הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל לְהוֹכִיחַ אוֹתָם יוֹתֵר מִכָּל שְׁאָר הָעַמִּים, יֵדְעוּ שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִשְׁאִיר אֶת שֶׁלּוֹ, וְלֹא גָבָה מֵהֶם אֶחָד מִמֵּאָה. לָמַדְנוּ שֶׁלַּקָּדוֹשׁ-בָּרוּךְ-הוּא יֵשׁ כַּמָּה מֶרְכָּבוֹת וְכַמָּה חֲיָלוֹת וְכַמָּה שַׁלִּיטִים מְמֻנִּים שֶׁנִּמְצָאִים בַּעֲבוֹדָתוֹ, כְּשֶׁזִּמֵּן אֶת יִשְׂרָאֵל בָּעוֹלָם הַזֶּה הִכְתִּירָם בִּכְתָרִים קְדוֹשִׁים כְּמוֹ שֶׁלְּמַעְלָה, הִשְׁרָה אוֹתָם בָּאָרֶץ הַקְּדוֹשָׁה כְּדֵי שֶׁיִּמָּצְאוּ בַעֲבוֹדָתוֹ, וְקָשַׁר אֶת כָּל הָעֶלְיוֹנִים עִם יִשְׂרָאֵל..
Zohar Acharei Mot
Continued from previous DZ
176
Rabbi Yehuda said,
Leviticus 16:18
“וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי יְהוָה וְכִפֶּר עָלָיו וְלָקַח מִדַּם הַפָּר וּמִדַּם הַשָּׂעִיר וְנָתַן עַל קַרְנוֹת הַמִּזְבֵּחַ סָבִיב.”
“And he shall go out to the altar that is before YHVH, and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around.”
The verse mentions “the altar” in a general sense, which alludes to the higher altar, which corresponds to the Yessod of Malchut. Just as things are done below, so too are they done above, and everything is connected one to another through the altar, which is the Yessod of Malchut. We have learned that just as on this day (Yom Kippur), the priest below makes atonement in the Temple, so it is above as well. When the priest below performs his service, the priest above, which is the Chessed of Zeir Anpin, also bestows upon Malchut. The service above, which is the flow of Chessed into Malchut, only occurs once the priest’s service below is completed. This is because the holiness of the upper King begins to ascend from below. All the worlds become unified as one before the Holy One, blessed be He.
177
Rabbi Yehuda said: If Israel knew why the Holy One, blessed be He, appointed afflictions upon them more than on any other nations, they would understand that the Holy One, blessed be He, showed them great mercy and did not exact from them even one-hundredth of what they deserved. We have learned that the Holy One, blessed be He, has many chariots and armies, and numerous appointed rulers are found in His service. When He appointed Israel in this world, He crowned them with holy crowns, similar to those above, and established them in the Holy Land, which corresponds to Malchut, so that they would be found in His service. He connected all the upper levels with Israel.
Notes:
Despite the hardships, Israel has a unique role in the spiritual order of the world. They are crowned with holiness and reside in the Holy Land, aligned with Malchut, the realm representing the Shechina. This connection between Israel and the heavenly realms underscores their importance, where their actions and existence have significant spiritual implications. Their afflictions are thus part of their spiritual journey, intended to refine and elevate them in their service to Hashem.
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Daily Zohar 4628
Hebrew translation:
- לָמַדְנוּ, אָמַר רַבִּי יְהוּדָה, (שם נ) אֵל אֱלֹהִים דִּבֶּר וַיִּקְרָא אָרֶץ. שְׁלֵמוּת הַכֹּל, שְׁלֵמוּתָם שֶׁל הָאָבוֹת הַקְּדוֹשִׁים. דִּבֶּר וַיִּקְרָא אָרֶץ, לְהִמָּצֵא עִם כְּנֶסֶת יִשְׂרָאֵל בִּשְׁלֵמוּת וּבְשִׂמְחָה. וּמֵאֵיזֶה מָקוֹם הוּא נִמְצָא עִמָּהּ? חָזַר וְאָמַר, מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ.
- לָמַדְנוּ, כְּשֶׁרָצָה הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹא אֶת הָעוֹלָם שֶׁלְּמַטָּה, עָשָׂה הַכֹּל כְּמוֹ שֶׁלְּמַעְלָה. עָשָׂה יְרוּשָׁלַיִם מֶרְכַּז כָּל הָאָרֶץ, וּמָקוֹם אֶחָד שֶׁנִּקְרָא צִיּוֹן עָלֶיהָ, וּמֵהַמָּקוֹם הַזֶּה מִתְבָּרֶכֶת. וּבַמָּקוֹם הַזֶּה שֶׁל צִיּוֹן מַתְחִיל הָעוֹלָם לְהִבָּנוֹת, וּמִמֶּנּוּ נִבְנָה. זֶהוּ שֶׁכָּתוּב, אֵל אֱלֹהִים ה’ דִּבֶּר וַיִּקְרָא אָרֶץ מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ. וּמֵאֵיזֶה מָקוֹם? מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ. כְּלוֹמַר, מִצִּיּוֹן, שֶׁהִיא שְׁלֵמוּת שֶׁל הַיֹּפִי שֶׁל הָעוֹלָם, אֱלֹהִים הוֹפִיעַ. בֹּא רְאֵה, לֹא הִתְבָּרְכָה יְרוּשָׁלַיִם אֶלָּא רַק מִצִּיּוֹן. וְצִיּוֹן מִלְמַעְלָה, וְהַכֹּל נִקְשָׁר אֶחָד עִם אֶחָד..
Zohar Acharei Mot
Continued from previous DZ
174
Psalm 50:1
“מִזְמוֹר לְאָסָף אֵל אֱלֹהִים יְהוָה דִּבֶּר וַיִּקְרָא אָרֶץ מִמִּזְרַח שֶׁמֶשׁ עַד מְבֹאוֹ.”
“A Psalm of Asaph. The Mighty One (אֵל), God (אֱלֹהִים), the LORD (יְהוָה), Has spoken and called the earth From the rising of the sun (East) to its going down.”
We have learned that Rabbi Yehuda said: “אֵל אֱלֹהִים יהוה” “El, Elohim, YHVH has spoken and called the earth.” “El, Elohim, YHVH” refers to the Sefirot Chessed, Gevurah, and Tiferet (as mentioned earlier, in section 156), which are the completeness of everything—the perfection of the holy patriarchs, who correspond to Chessed, Gevurah, and Tiferet.
“YHVH has spoken and called earth” means that He imparted influence to the earth, representing Malchut, for it to be found in the Congregation of Israel in completeness and joy. And from where does this influence come? The following verse continues (Psalm 50:2): “מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ.” “Out of Zion, the perfection of beauty, God will shine forth.” meaning from the Yessod of Malchut, which is called Zion.
Notes:
The passage emphasizes that the influence on Malchut (earth) comes from the “Yessod of Malchut,” called Zion, a place of spiritual perfection and beauty. This connection between Yessod and Malchut ensures that the Congregation of Israel is sustained with joy and completeness. Thus, the teaching underscores the importance of the Light flow and connection in maintaining spiritual harmony and abundance in the world.
175
We have learned that when the Holy One, blessed be He, wanted to create the lower world, He made it as a reflection of the upper world. He made Jerusalem the center of the entire earth and designated a specific place called Zion, which corresponds to the Sefira of Yessod. From this place, Zion, the world receives its Light and blessings. The construction of the world began from this place, and from there, it was built. As it is written, “El, Elohim, Hashem has spoken and called the earth from the rising of the sun to its setting.” And from where did this begin? “מִצִּיּוֹן מִכְלַל יֹפִי” “Out of Zion, the perfection of beauty, God has shone forth.” This means that God has appeared from Zion, which is the perfection of the world’s beauty. Come and see, Jerusalem, which represents Malchut, is blessed only through Zion, which represents Yessod. Zion is blessed from above, from Zeir Anpin, and everything is connected, as Zeir Anpin and Malchut, which are “one in one,” are united by Light and blessings from Zion.
Notes:
Zion is the point from which the entire world is built and blessed, and this blessing flows from Zeir Anpin above, representing the attributes of mercy and judgment. The union of Zeir Anpin and Malchut, facilitated by Zion, symbolizes the harmonious connection between the spiritual and physical realms, ensuring that the blessings flow from the upper levels into the lower, sustaining creation. This Zohar emphasizes the interconnectedness of all levels of existence, with Zion playing a crucial role as the intermediary that unites and channels blessings to the world.
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Daily Zohar 4625
Hebrew translation:
- אָמַר לוֹ, אִם נוֹחַ לִפְנֵי אַבָּא, הֲרֵי שָׁמַעְתִּי עַל זֶה, שֶׁכָּתוּב (שמות ג) אֶהְיֶה אֲשֶׁר אֶהְיֶה, וְלֹא עוֹמֵד בּוֹ. אָמַר לוֹ, אֶלְעָזָר בְּנִי, הֲרֵי פֵּרְשׁוּהָ הַחֲבֵרִים, וְעַכְשָׁו בְּדָבָר אֶחָד הַכֹּל נִקְשָׁר.
- וְסוֹד הַדָּבָר כָּךְ הוּא. אֶהְיֶה, זֶה כְּלָל שֶׁל הַכֹּל. שֶׁכְּשֶׁשְּׁבִילִים סְתוּמִים וְלֹא מִתְפָּרְשִׁים, וּכְלוּלִים בְּמָקוֹם אֶחָד, אָז נִקְרָא אֶהְיֶה, הַכְּלָל שֶׁל הַכֹּל, סָתוּם וְלֹא נִגְלֶה.
- אַחַר שֶׁיָּצְאָה מִמֶּנּוּ רֵאשִׁית וְאוֹתוֹ נָהָר עָבַר לִמְשֹׁךְ אֶת הַכֹּל, אֲזַי נִקְרָא אֲשֶׁר אֶהְיֶה. כְּלוֹמַר, עַל כֵּן אֶהְיֶה, אֶהְיֶה מְזֻמָּן לְהַמְשִׁיךְ וּלְהוֹלִיד הַכֹּל. אֶהְיֶה – כְּלוֹמַר, עַכְשָׁו אֲנִי הוּא הַכְּלָל שֶׁל הַכֹּל, הַכְּלָל שֶׁל כָּל פְּרָט. אֲשֶׁר אֶהְיֶה – שֶׁהִתְעַבְּרָה הָאֵם, וַעֲתִידָה לְהוֹצִיא אֶת כָּל הַפְּרָטִים וּלְגַלּוֹת אֶת הַשֵּׁם הָעֶלְיוֹן.
- אַחַר כָּךְ רָצָה מֹשֶׁה לָדַעַת מַהוּ פְּרַט הַדָּבָר, עַד שֶׁפֵּרַשׁ וְאָמַר אֶהְיֶה (יהוה) – זֶהוּ פְּרָט. וְכָאן לֹא כָתוּב אֲשֶׁר אֶהְיֶה. וּמָצָאתִי בְּסִפְרוֹ שֶׁל שְׁלֹמֹה הַמֶּלֶךְ, אֲשֶׁר – בְּקֶשֶׁר שֶׁל עִדּוּן הַמֶּמְשָׁלָה נִמְצֵאת בְּחַבְרוּתָא עֶלְיוֹנָה, כְּמוֹ שֶׁנֶּאֱמַר (בראשית ל) בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת, אֶהְיֶה עֲתִידָה לְהוֹלִיד..
Zohar Acharei Mot
Continued from previous DZ
164
He (Rabbi Elazar) said to him, “If it is acceptable to my father, I have heard about the phrase ‘I will be what I will be (אֶהְיֶה אֲשֶׁר אֶהְיֶה) (Exodus 3:14),’ but I do not fully understand it.” He (Rabbi Shimon) said to him, “Elazar, my son, our study friends have already established its meaning. Now, everything is connected in one matter.
165
The secret of the matter is as follows: The name “אהיה” (I will be) is the encompassing of all, which is the supernal Father and Mother (Abba and Ima) (או״א עלאין), representing the upper three Sefirot of Binah, which are always in the secret of “כִּי חָפֵץ חֶסֶד הוּא” “because He desires Chessed” and never receive Chokhmah. For when the paths are sealed and not revealed, meaning the Yud (י) that seals is in their air and does not depart from them, and they are included in one place. Meaning they are included in the head of Arich Anpin. For being in the aspect of the upper three of Binah, in the secret of “because He desires Chessed,” they are considered as if they have not departed from the head of Arich Anpin. Then they are called “אֶהְיֶה,” which encompasses everything and is concealed and not revealed.
166
After the beginning of the revelation, the Mochin emerges from it. That river, which is Yisrael Saba and Tvunah (ישסו״ת), becomes impregnated with Zeir Anpin and Nukva (זו״ן) to continue everything; it is then called “אֲשֶׁר אֶהְיֶה” (that I will be). This means, “therefore, I will be,” “אֶהְיֶה” “I will be” signifies “I am destined to continue and generate everything.” “אֶהְיֶה” means, now I am the encompassing whole, the generality of all particulars, meaning of each and every level. “אֲשֶׁר אֶהְיֶה” means that the Mother, which is Binah, has become impregnated and is ready to bring forth all particulars and reveal the supreme Name (הויה).
Notes:
After the supernal Father and Mother, Yisrael Saba and Tvunah (ישסו״ת) emanate and emerge. They represent the lower seven sefirot of Binah.
The process of the revelation of the Mochin begins from Yisrael Saba and Tvunah (ישסו״ת), which are aspects of Binah that prepare for delivering spiritual nourishment to lower levels. This aspect of Binah (Yisrael Saba and Tvunah) becomes ‘impregnated’ with Zeir Anpin (male) and Nukva (female), symbolizing a readiness to extend and generate further spiritual influences. This state is referred to as “אשר אהיה” (that I will be), which means “I am destined to continue and give birth to everything,” indicating that Binah becomes ready to bring forth all the Mochin for Zeir Anpin and Nukva.
Binah, the Mother, gives birth to all the levels below it.
167
Afterward, Moses wanted to know the specifics of the matter—namely, the establishment of the Mochin in Yisrael Saba and Tvunah in the three lines from which the Mochin of Zeir Anpin emerged and were emanated. Until the Holy One, blessed be He, explained and said to him,
Exodus 3:14
“וַיֹּאמֶר אֱלֹהִים אֶל מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם.”
“And God said to Moses, “I AM WHO I AM.” And He said, “Thus you shall say to the children of Israel, ‘I AM has sent me to you.'”
This Name is the particular aspect of Yisrael Saba and Tvunah; therefore, it does not say here, “Asher Ehyeh (that I will be).” And I found in the book of King Solomon that “אֲשֶׁר” “Asher” means that the palace, which is Binah, is in the connection of Eden, which is Chokmah, found in the upper union. As it is written,
Genesis 30:13
“וַתֹּאמֶר לֵאָה בְּאָשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת וַתִּקְרָא אֶת שְׁמוֹ אָשֵׁר.”
“Then Leah said, “I am happy, for the daughters will call me blessed.” So she called his name Asher.”
Here, too, “אָשְׁרִי” “Asheri” is an expression of happiness. “אֶהְיֶה” “Ehyeh” means that she is ready to give birth.
Explanation (Hasulam): We already know that by the ascent of the Malchut to the place of Binah in the head of Arich Anpin, Binah emerges from the head of Arich Anpin to the body, which is the secret of the verse, “ונהר יוצא מעדן” “And a river went out of Eden,” meaning Binah emerges from Chokmah, which is the head of Arich Anpin. The secret of the pregnancy of Zeir Anpin and Nukva in Binah has been explained above as occurring when the Malchut returns and descends from Binah to its place, and Binah and her Tiferet and Malchut return to her. At that time, the head of Arich Anpin also brings back the Binah, Tiferet, and Malchut that had left it, and Binah, Yisrael Saba, and Tvunah return to Eden. Therefore, it is then called “Asher,” implying happiness and success because it has returned to the head of Arich Anpin, which is Eden. It is found then in an upper union with Abba and Imma (Father and Mother). Therefore, it is called “Asher,” indicating its success. However, later, at the time of birth, Yisrael Saba and Tvunah again leave the head of Arich Anpin and separate from the union with Abba and Imma. Then it is called “אֶהְיֶה” “Ehyeh” simply, without “Asher,” because it has separated from Eden.
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Daily Zohar 4624
Hebrew translation:
- וְהַנָּהָר הַזֶּה נִקְרָא אֵ”ם לַגָּן וּמֵעַל לַגָּן, מִשּׁוּם שֶׁעֵדֶן מִשְׁתַּתֵּף עִמָּהּ וְלֹא נִפְרָד מִמֶּנָּה. וּמִשּׁוּם כָּךְ כָּל הַמַּעְיָנוֹת יוֹצְאִים וְשׁוֹפְעִים וְנִשְׁקִים לְכָל עֵבֶר וּפוֹתְחִים בָּהּ פְּתָחִים, וְעַל כֵּן רַחֲמִים נִמְצָאִים מִמֶּנָּה, וְרַחֲמִים פְּתוּחִים בָּהּ.
- וּמִשּׁוּם שֶׁקּוֹרְאִים לָהּ אֵם, נְקֵבָה גְּבוּרָה, וְדִין יוֹצֵא מִמֶּנָּה. נִקְרֵאת רַחֲמִים לְבַדָּהּ, הֲרֵי מִצִּדֶּיהָ מִתְעוֹרְרִים דִּינִים, וּמִשּׁוּם כָּךְ כָּתוּב בְּרַחֲמִים וְנָקוּד בְּדִין. הָאוֹתִיּוֹת בְּרַחֲמִים, וְנִשְׁפָּע דִּין מִצִּדָּהּ, כְּמוֹ כֵן יְהֶוִֹ”ה, הִנֵּה דַּרְגָּה אַחַת.
- דַּרְגָּה שְׁנִיָּה – מִצַּד הָרִאשׁוֹנָה הַזּוֹ יוֹצֵאת וּמִתְעוֹרֶרֶת דַּרְגָּה אַחֶרֶת שֶׁנִּקְרֵאת גְּבוּרָה, וְזֶה נִקְרָא אֱלֹהִים בָּאוֹתִיּוֹת הַלָּלוּ מַמָּשׁ. וְהָרֵאשִׁית (אַחַת) הִיא מִזְּעֵיר אַנְפִּין, וּבוֹ נֶאֶחְזָה. וּמִשּׁוּם שֶׁנֶּאֶחְזָה (זֶה) בָּזֶה כָּתוּב ה’ הָאֱלֹהִים, כִּי ה’ הוּא הָאֱלֹהִים, בְּאֵלּוּ הָאוֹתִיּוֹת, וְהוּא אֶחָד, וְזוֹהִי דַּרְגָּה שְׁנִיָּה.
- דַּרְגָּה שְׁלִישִׁית – צֶדֶק. כֶּתֶר אַחֲרוֹן, הֲרֵי בֵּית דִּין שֶׁל הַמֶּלֶךְ. וְלָמַדְנוּ אֲדֹנָ”י כָּךְ כָּתוּב וְכָךְ נִקְרָא, וּכְנֶסֶת יִשְׂרָאֵל נִקְרֵאת בַּשֵּׁם הַזֶּה, וְהַשֵּׁם הַזֶּה בַּמָּקוֹם הַזֶּה נִשְׁלָם, וְאֵלּו הֵן שָׁלֹשׁ דְּרָגוֹת שֶׁנִּקְרָאוֹת בִּשְׁמוֹת הַדִּין, וְהַכֹּל נִקְשָׁר אֶחָד עִם אֶחָד בְּלִי פֵרוּד, כְּמוֹ שֶׁבֵּאַרְנוּ..
Zohar Acharei Mot
Continued from previous DZ
160
That river is called the mother of the garden, which is Malchut because Binah is called the mother, as it is written,
Proverbs 2:3
“כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ.”
“Yes, if you cry out for discernment, And lift your voice for understanding (Binah, בִּינָה),”
Binah, which is above the garden, and called mother because Eden, which is Chokhmah, connects with it and does not separate from it. Therefore, all the sources of the Mochin emerge and flow from Binah and water every side, both to the right and to the left, and open pathways within it. For this reason, the Mercy that is found in the middle line opens within her. The beginning of the middle line unites the right and left, which brings perfection to all and starts in Binah.
161
Because of this, they call Binah ‘mother,’ as she is a female aspect, and Gevurah and judgment emerge from her. Therefore, she is called Mercy in her own right, that is, in her essential nature, but judgments are aroused from her side. Consequently, the name of Binah is written with Mercy, that is, with the YHVH letters, which indicate Mercy, but with the vowels (Nikkud) of judgment, that is, the four letters of YHVH are with the vowels of the name Elohim. Thus, the letters of the name signify Mercy, but judgments extend from her aspect, symbolized by the vowels of the name, as in יְהֶוֹה. This is one level.
Explanation of the text: It is known that Chokhmah and Binah are referred to everywhere as Abba, Father, and Imma, Mother, and we need to understand the reason for this. The matter is that Malchut, from which the worlds were created, in her essence, is not fit to receive the upper light because the first Tzimtzum prevents her from receiving the upper light. In order to sustain the worlds so they can receive the upper light, Binah elevated Malchut to herself, thereby receiving within herself the judgments of Malchut. This caused Binah to lose her upper three Sefirot, and due to this, Malchut within Binah received the aspect of Binah’s vessels and smallness. Later, when Malchut descended from Binah and the upper three returned to Binah, Malchut received the upper three of Binah’s Mochin. All the worlds receive from Malchut. Thus, Binah received Malchut and her judgments and diminished herself so that Malchut could receive Mochin and existence. Malchut’s elevation to receive the Mochin from Binah is considered pregnancy and birth. Therefore, Binah became like a mother to Malchut, and Malchut is her daughter. Since Chokhmah and Binah are in a union, and Binah cannot be without Chokhma, Chokhmah is also considered a father to Malchut.
YHVH with the nikkud of Elohim יֱהֹוִה
162
The second level, which stems from the first level, Binah, emerges and awakens another level called Gevurah. This is the left line of Zeir Anpin, and it is called Elohim, not merely in the vowels, as with Binah, but in the very letters of ‘אֱלֹהִים’ Elohim. Its beginning is from Zeir Anpin, that is, from Chessed of Zeir Anpin, from which Gevurah extends and in which it is included. Because the left line of Zeir Anpin is included in the right line of Zeir Anpin, which is Chessed, and since it is unified with it, it is written, ‘יְהוָה הוּא הָאֱלֹהִים’ YHVH is God (אֱלֹהִים),’ because ‘YHVH,’ which is Chessed. ‘Is God (Elohim),’ which is Gevurah, and here, it is not just in the Nikkud of Elohim, as stated with Binah, but included in the letters of Elohim ‘אֱלֹהִים,’ and they are one. Being contained within each other, this is the second level.
163
The third level is Tzedek (Righteousness), which is Malchut, the last sefira. This is the king’s court, which is Zeir Anpin. We have learned that the name Adonai is written and pronounced as such. The Congregation of Israel, which is Malchut, is called by this name. However, the name of Zeir Anpin is written as YHVH and pronounced as Adonai. This name is completed at the level of Malchut.
These are the three levels called by names of judgment: the level of Binah, called Havaya with the vowel points of Elohim; the level of Gevurah, also called with the letters of Elohim; and the level of Malchut, called Adonai. These are the three names of judgment because the discussion here is about the left line, which is judgment, whose root is Binah. Therefore, it is only hinted at with the vowel points of Elohim. It extends from there to the left line of Zeir Anpin, where it exists in reality but is included in the right line. Hence, it is also a secret of Elohim in letters. From there, it extends to Malchut, which is entirely built from the left line. Therefore, it is called Adonai, explicitly containing the letters of judgment (דינא). They are all interconnected without separation, as we have established.”
Notes:
Overall, there are intricate relationships between different sefirot and the holy names. The above illustrates how judgment and Mercy are related to each other and unified within the three lines of the Tree of Life.
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The post Daily Zohar # 4624 – Acharei Mot – Three levels united appeared first on Daily Zohar.
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Daily Zohar 4623
Hebrew translation:
- רַבִּי אֶלְעָזָר הָיָה יוֹשֵׁב לִפְנֵי רַבִּי שִׁמְעוֹן אָבִיו. אָמַר לוֹ, הֲרֵי שָׁנִינוּ אֱלֹהִים בְּכָל מָקוֹם הוּא דִּין. יוֹ”ד הֵ”א וָא”ו הֵ”א. יֵשׁ מָקוֹם שֶׁנִּקְרָא אֱלֹהִים, כְּמוֹ אֲדֹנָ”י יְהֹוְ”ה. לָמָּה נִקְרָא אֱלֹהִים, וַהֲרֵי אוֹתִיּוֹת הָרַחֲמִים הֵן בְּכָל מָקוֹם?
- אָמַר לוֹ, כָּךְ זֶה כָּתוּב בַּמִּקְרָא, שֶׁכָּתוּב (דברים ד) וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבוֹתָ אֶל לְבָבֶךָ כִּי ה’ הוּא הָאֱלֹהִים, וְכָתוּב (מלכים-א יח) ה’ הוּא הָאֱלֹהִים. אָמַר לוֹ, דָּבָר זֶה יָדַעְתִּי, שֶׁבְּמָקוֹם שֶׁיֵּשׁ דִּין יֵשׁ רַחֲמִים, וְלִפְעָמִים בְּמָקוֹם שֶׁיֵּשׁ רַחֲמִים יֵשׁ דִּין. אָמַר לוֹ, בֹּא וּרְאֵה שֶׁכָּכָה זֶה, יְהֹוָ”ה בְּכָל מָקוֹם רַחֲמִים. וּבְשָׁעָה שֶׁמְּהַפְּכִים הָרְשָׁעִים רַחֲמִים לְדִין, אָז כָּתוּב יִהֹוְ”ה, וְקוֹרְאִים אוֹתוֹ אֱלֹהִים.
- אֲבָל בֹּא רְאֵה סוֹד הַדָּבָר, שָׁלֹשׁ דְּרָגוֹת הֵן, וְכָל דַּרְגָּה וְדַרְגָּה לְבַדָּהּ, וְאַף עַל גַּב שֶׁהַכֹּל אֶחָד וּמְקֻשָּׁרִים בְּאֶחָד, וְלֹא נִפְרָדִים זֶה מִזֶּה. בֹּא רְאֵה, כָּל הַנְּטִיעוֹת וְכָל הַמְּאוֹרוֹת (שֶׁמִּתְלַהֲטִים) כֻּלָּם מְאִירִים וּמִתְלַהֲטִים וְנִשְׁקִים וּמִתְבָּרְכִים מֵאוֹתוֹ נָהָר שֶׁשּׁוֹפֵעַ וְיוֹצֵא שֶׁהַכֹּל כָּלוּל בּוֹ, וּבוֹ כְּלַל הַכֹּל..
Zohar Acharei Mot
Continued from previous DZ
157
Rabbi Elazar was sitting before Rabbi Shimon, his father. He said to him, “We have learned that the name ‘אֱלֹהִים’ ‘Elokim’ in every place signifies judgment. The name ‘YHVH’ is sometimes called ‘Elokim,’ as in אֲדֹנָ “י יְהֹוְ” ה, which is ‘Adonai’ and YHVH is vocalized ‘Elokim,’ even though the letters are ‘YHVH,’ which signify mercy everywhere. Why, then, is it called ‘Elokim,’ if the letters are those of YHVH,’ which signify mercy in every place?”
Notes:
Rabbi Elazar wants to understand the apparent contradiction between the names ‘Elokim’ and ‘YHVH.’ There are instances where ‘YHVH’ is vocalized with the vowels of ‘Elokim,’ indicating judgment rather than mercy.
158
Deuteronomy 4:39
“וְיָדַעְתָּ הַיּוֹם וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ כִּי יְהוָה הוּא הָאֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל הָאָרֶץ מִתָּחַת אֵין עוֹד.”
“Therefore know this day, and consider it in your heart, that YHVH Himself is God (הָאֱלֹהִים, Elokim) in heaven above and on the earth beneath; there is no other.”
Rabbi Elazar said to Rabbi Shimon, “is written, ‘YHVH is Elokim.’ He said, ‘I knew that where there is judgment, there is mercy, and sometimes where there is mercy, there is judgment. And thus it is written, ‘YHVH is Elokim.’ He said to him, ‘Come and see that it is so, for YHVH everywhere signifies mercy, and when the wicked turn mercy into judgment, then it is written YHVH, and it is read as Elokim.'”
Notes:
Rabbi Shimon clarifies the concept that the name ‘YHVH,’ typically associated with mercy, can sometimes be vocalized as ‘Elokim,’ indicating judgment. This interchangeability signifies that Hashem’s mercy and judgment are not entirely separate but interconnected.
The verse that states, “YHVH is Elokim,” illustrates that these two attributes can coexist within the divine. Rabbi Shimon explains that the wicked can transform divine mercy into judgment through their actions, causing the name ‘YHVH’ to be read as ‘Elokim.’ This transformation reflects a shift in the divine interaction from mercy to judgment.
The discussion emphasizes the fluidity and complexity of divine attributes, showing that mercy can contain elements of judgment and vice versa. It also underscores the impact of human behavior on the manifestation of these divine attributes in the world.
159
Come and see the secret of the matter. There are three levels, and each level is distinct in itself, even though they are all one and are interconnected as one, not separated from each other. Come and see, all the Sefirot, and all the Sefirot of Malchut, which are called ‘מאורי אש’ the fiery lights, all shine, flamed, are nourished, and blessed by that river that flows, which is Binah. Everything is included in it, for all the Mochin come from it, and it encompasses everything.
Notes:
The spiritual system operates as a seamless unity, where each part, while distinct, is vital to the whole. The sustenance and blessings flowing from Binah illustrate the idea that higher spiritual understanding and wisdom are the sources from which all other levels draw their energy and purpose.
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The post Daily Zohar # 4623 – Acharei Mot – YHVH is Elokim appeared first on Daily Zohar.
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Daily Zohar 4622
Hebrew translation:
- רַבִּי שִׁמְעוֹן אָמַר, אַשְׁרֵי חֶלְקוֹ שֶׁל מִי שֶׁבָּא עִם הַגְּבִירָה בְּשָׁעָה שֶׁבָּאָה לְקַבֵּל אֶת פְּנֵי הַמֶּלֶךְ לְדַבֵּר עִמָּהּ, וְנִמְצָא עִמָּהּ, בְּשָׁעָה שֶׁהַמֶּלֶךְ מוֹשִׁיט אֶת יְמִינוֹ לְקַבֵּל אֶת הַגְּבִירָה. זֶהוּ שֶׁכָּתוּב (תהלים קלט) אֶשָּׂא כַנְפֵי שָׁחַר אֶשְׁכְּנָה בְּאַחֲרִית יָם. מִי אַחֲרִית הַיָּם? אוֹתָהּ שָׁעָה אַחֲרִית שֶׁל אוֹתוֹ יָם הִיא. שֶׁכְּשֶׁנֶּחֱלָק, הָיְתָה רֵאשִׁית, וְהָיָה דִין, וְעַכְשָׁו הָאַחֲרִית הוּא שֶׁלָּהּ, שֶׁמִּסְתַּלְּקִים דִּינֶיהָ, וְנִכְנֶסֶת לְכַנְפֵי הַמֶּלֶךְ הִיא וְכָל אוֹתָם שֶׁמִּזְדַּוְּגִים עִמָּהּ. זֶהוּ שֶׁכָּתוּב אֶשְׁכְּנָה בְּאַחֲרִית יָם.
- וְלָמַדְנוּ, כָּל אוֹתָם שֶׁמִּשְׁתַּדְּלִים בַּתּוֹרָה בְּשָׁעָה שֶׁנֶּחֱלָק הַלַּיְלָה, מִשְׁתַּתְּפִים עִם הַשְּׁכִינָה. וּכְשֶׁבָּא הַבֹּקֶר וְהַגְּבִירָה מִתְחַבֶּרֶת עִם הַמֶּלֶךְ, הוּא נִמְצָא עִמָּהּ עִם הַמֶּלֶךְ, וְהַמֶּלֶךְ פּוֹרֵס עַל כֻּלָּם אֶת כְּנָפָיו. זֶהוּ שֶׁכָּתוּב (שם מב) יוֹמָם יְצַוֶּה ה’ חַסְדּוֹ וּבַלַּיְלָה שִׁירֹה עִמִּי וְגוֹ’.
- לָמַדְנוּ, בְּאוֹתָהּ שָׁעָה הָאָבוֹת מִזְדַּמְּנִים עִם הַגְּבִירָה, וּמַקְדִּימִים לְדַבֵּר עִמָּהּ וּלְהִתְחַבֵּר עִמָּהּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְדַבֵּר עִמָּהּ עֲלֵיהֶם, וְהוּא קוֹרֵא לָהּ לִפְרֹס עָלֶיהָ אֶת כְּנָפָיו. זֶהוּ שֶׁכָתוּב (שם נ) מִזְמוֹר לְאָסָף אֵל אֱלֹהִים ה’ דִּבֶּר וַיִּקְרָא אָרֶץ וְגוֹ’. אֵל – זֶה אוֹר הַחָכְמָה, וְנִקְרָא חֶסֶד. אֱלֹהִים – זוֹ גְבוּרָה. יֱהֹוִה – זוֹ שְׁלֵמוּת הַכֹּל, רַחֲמִים. וְעַל זֶה – דִּבֶּר וַיִּקְרָא אָרֶץ וְגוֹ’..
Zohar Acharei Mot
Continued from previous DZ
154
Rabbi Shimon said, “Blessed is the portion of the one who accompanies the Queen (Malchut) when she comes to receive the face of the King (Zeir Anpin), to converse with Him, and is present with her when the King extends His right hand, which is the light of Chassadim, to welcome the Queen.” As it is written,
Psalms 139:9
“אֶשָּׂא כַנְפֵי שָׁחַר אֶשְׁכְּנָה בְּאַחֲרִית יָם.”
“If I take the wings of the morning, And dwell in the uttermost parts of the sea,”
What are the “uttermost parts of the sea”? It is that time in the morning when she (Malchut) receives the face of Zeir Anpin, it is the end of that sea, which is Malchut. For when the night is divided, it is her beginning, when she begins to shine, and it is judgment, as long as it is night, due to the lack of Chassadim to dress her Chokmah. And now, when the morning has arrived, it is her end, for her judgments are removed, and she enters under the wings of the King, which is Zeir Anpin, meaning she is dressed in his Chassadim, she and all those righteous who join her. As it is written, “Dwell in the uttermost parts of the sea.”
155
We have learned that all who engage in Torah study after midnight connect with the Shechina. When the morning comes, the Queen, which is the Shechina, joins with the King, which is Zeir Anpin. They are with the King, and the King spreads His wings over all of them. As it is written,
Psalm 42:9
“יוֹמָם יְצַוֶּה יְהוָה חַסְדּוֹ וּבַלַּיְלָה שירה [שִׁירוֹ] עִמִּי תְּפִלָּה לְאֵל חַיָּי.”
“YHVH will command His lovingkindness (Chessed) in the daytime, and in the night His song shall be with me—a prayer to the God of my life.”
156
We have learned that at that time when the morning comes, the Patriarchs, who are Chessed, Gevurah, and Tiferet of Zeir Anpin, are present with the Queen, the Shechinah. They come first to speak with her and to connect with her. Through them, the Holy One, blessed be He, which is Zeir Anpin, talks with her and calls her to spread His wings over her. As it is written,
Psalms 50:1
“מִזְמוֹר לְאָסָף אֵל אֱלֹהִים יְהוָה דִּבֶּר וַיִּקְרָא אָרֶץ מִמִּזְרַח שֶׁמֶשׁ עַד מְבֹאוֹ.”
“A Psalm of Asaph. The Mighty One, God the LORD, Has spoken and called the Earth From the sun’s rising to its going down.”
The Mighty One(אֵל, light of Chokmah, Chessed, Right ), God (אֱלֹהִים, Gevurah, Left), the Lord (יְהוָה, Mercy, completeness of everything, middle line that joins the right and the left). Therefore, the middle line speaks and calls the Earth, which is the Malchut, to complete her.
Lesson;
The Zohar teaches about the importance of studying the Torah after midnight. Those who engage in Torah study during the night are considered to be in communion with the Shechinah. When the night splits, transitioning from judgment to Mercy, these individuals are spiritually aligned with the Shechinah and blessed by the King, Zeir Anpin.
The Patriarchs are present with the Shechinah at dawn. They are mediators who help connect the Shechinah with Zeir Anpin. This indicates that Chessed, Gevurah, and Tiferet are essential for establishing a complete and harmonious connection with the upper levels.
The morning is the time of Hashem’s favor and blessings. The King, Zeir Anpin, extends his right hand, with Mercy and blessings, over the Queen, the Shechinah, and those who studied Torah during the night. This act of extending Mercy signifies the pouring of blessings upon those spiritually connected and aligned with the Shechinah.
In essence, this study conveys a profound understanding of the spiritual dynamics between the Shechinah and Zeir Anpin, the significance of the Torah study, and the role of the Patriarchs in drawing Mercy and blessings to the world.
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Daily Zohar 4621
Hebrew translation:
- בְּאוֹתָהּ שָׁעָה שֶׁמַּגִּיעַ הַלַּיְלָה, מִתְעוֹרְרִים כָּל אוֹתָם שֶׁמִּחוּץ לַפָּרֹכֶת, וְאָז הַכֹּל שׁוֹכֵךְ, וּפֶתַח לֹא נִמְצָא, וְהַדִּינִים שֶׁלְּמַטָּה מִתְעוֹרְרִים, כֻּלָּם מִתְמַנִּים כְּאֶחָד אֵלֶּה עַל אֵלֶּה, עַד שֶׁנֶּחֱלָק הַלַּיְלָה. אַחַר שֶׁנֶּחֱלָק הַלַּיְלָה וְכֻלָּם מִתְכַּנְּסִים, מִתְמַנֶּה עֲלֵיהֶם מְמֻנֶּה אֶחָד וּמְכַנֵּס אֶת כָּל הַמַּחֲנוֹת, כְּמוֹ שֶׁנֶּאֱמַר (במדבר י) מְאַסֵּף לְכָל הַמַּחֲנוֹת וְגוֹ’, וּשְׁמוֹ אָסָף, כְּנֶגֶד שֶׁלְּמַטָּה, וְתַחַת יָדוֹ כָּל אוֹתָם שָׂרִים מְמֻנִּים וּמְבַשְּׂרִים תְּהִלּוֹת.
- עַד שֶׁבָּא הַבֹּקֶר. כֵּיוָן שֶׁבָּא הַבֹּקֶר, קָם אוֹתוֹ נַעַ”ר וְיוֹנֵק מִשְּׁדֵי אִמּוֹ לְטַהֵר אוֹתָם, וְנִכְנָס לַשֶּׁמֶשׁ. כְּשֶׁמִּתְעוֹרֵר הַבֹּקֶר, אָז הִיא עֵת רָצוֹן שֶׁמְּדַבֶּרֶת הַגְּבִירָה עִם הַמֶּלֶךְ, וְהַמֶּלֶךְ מוֹשֵׁךְ מִמֶּנּוּ חוּט אֶחָד שֶׁל בְּרָכוֹת וּפוֹרֵס עַל הַגְּבִירָה וְעַל אוֹתָם שֶׁמִּזְדַּוְּגִים עִמָּהּ. מִי הֵם שֶׁמִּזְדַּוְּגִים עִמָּהּ? אוֹתָם שֶׁמִּשְׁתַּדְּלִים בַּתּוֹרָה בַּלַּיְלָה, כְּשֶׁנֶּחֱלָק..
Zohar Acharei Mot
152
At that time, when the night comes, all those angels who are outside the curtain, “פרוכת” meaning those drawn from the back and external side of Malchut, are aroused. Then everything quiets down, and no opening of the gate is found, and the judgments below, meaning those of Malchut, who is below all the Sefirot, are aroused. All of them, meaning all the judgments, are appointed together, one over the other, until the night is divided. After the night is divided, all the angels drawn from the middle line gather together, and one appointed overseer over them gathers all the camps. As it is written, “Gatherer of all the camps” (Numbers 10:25), and his name is Asaf, corresponding to the Asaf mentioned in Psalms, under whose hand are all the officers and appointed ones who herald praises.
Explanation: Malchut is called Asaf (אסף root of Asaf means ‘gather’) because the illuminations of all the Sefirot gather in her, as she receives from all of them. Since that appointed one is drawn from Malchut, his name is also Asaf.
153
With the arrival of morning, the ‘youth’ (נער) arises, who is Metatron, nourished from the breasts of his mother, Malchut. His mission is to purify the angels of the night, and he enters to serve. As the morning awakens, it is a time of goodwill, and the Queen converses with the King (Zeir Anpin). The King extends from Himself a thread of blessings, meaning Chassadim, and spreads it over the Queen and over those who join her. Who are those who join her? They are those who engage in Torah study when after midnight.
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Daily Zohar 4620
Hebrew translation:
- כָּתוּב דֶּרֶךְ, וְכָתוּב אֹרַח. מַה בֵּין זֶה לָזֶה? אֶלָּא, דֶּרֶךְ – שֶׁשְּׁאָר קַרְסֻלֵּי בְּנֵי אָדָם הָלְכוּ בָהּ. אֹרַח – שֶׁהוּא נִפְתָּח מִזְּמַן מוּעָט (זֶה אֹרַח, כְּמוֹ שֶׁנֶּאֱמַר (איוב לד) וְאָרַח לְחֶבְרָה עִם פֹּעֲלֵי אָוֶן), וְעַל הָאֹרַח הַזֶּה כָּתוּב, (משלי ד) וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם. אָמֵן כֵּן יְהִי רָצוֹן. בָּרוּךְ יְיָ’ לְעוֹלָם אָמֵן וְאָמֵן. יִמְלוֹךְ יְיָ’ לְעוֹלָם אָמֵן וְאָמֵן.
Zohar Kedoshim
Continued from previous DZ
134
In some places it is written “דרך” (way) and in other places it is written “ארח” (path). What is the difference between them? The answer is that “דרך” (way) refers to a well-trodden road many have walked on. “ארח” (path) refers to a newly opened path that few have yet walked upon. Regarding this “ארח” (path), it is written:
Proverbs 4:18
“וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם.”
“But the path of the righteous is like the light of dawn, shining ever brighter until the full day.”
Blessed is YHVH forever, Amen and Amen. YHVH will reign forever, Amen and Amen.
— End of Zohar Kedoshim —
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Daily Zohar 4619
Hebrew translation:
- וְעוֹד שָׁנִינוּ, הַפָּסוּק הַזֶּה בָּא לִדְרָשָׁה. מִפְּנֵי שֵׂיבָה תָּקוּם, כְּמוֹ שֶׁהֵעִירוּ בוֹ הַחֲבֵרִים, מִפְּנֵי שֵׂיבָה תָּקוּם, הִזְהִיר אֶת הָאָדָם טֶרֶם שֶׁיַּעֲלֶה לְשֵׂיבָה שֶׁיַּעֲמֹד בְּקִיּוּם טוֹב בָּעוֹלָם, מִשּׁוּם שֶׁזֶּהוּ הַהִדּוּר שֶׁלּוֹ. אֲבָל לְסוֹף יָמָיו אֵין לָאָדָם שֶׁבַח כָּל כָּךְ, כְּשֶׁהוּא זָקֵן, וְאֵינוֹ יָכוֹל לַעֲשׂוֹת רַע. אֶלָּא הַשֶּׁבַח שֶׁלּוֹ כְּשֶׁהוּא בְּכֹחוֹ, וְהוּא טוֹב. וּשְׁלֹמֹה הַמֶּלֶךְ צוֹוֵחַ וְאוֹמֵר, (שם ב) גַּם בְּמַעֲלָלָיו יִתְנַכֶּר נָעַר וְגוֹ’. כְּמוֹ כֵן כָּתוּב, (קהלת יב) וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ. אָמַר רַבִּי אֶלְעָזָר, וַדַּאי (כָּךְ הוּא) שֶׁהַדֶּרֶךְ הַזּוֹ מְתֻקֶּנֶת לְפָנֵינוּ, וְזוֹהִי דַּרְכּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא.
- פָּתַח וְאָמַר, (תהלים א) כִּי יוֹדֵעַ ה’ דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד. מַה זֶּה כִּי יוֹדֵעַ ה’? אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹדֵעַ וּמַשְׁגִּיחַ עַל דַּרְכֵי הַצַּדִּיקִים לְהֵיטִיב לָהֶם וּלְהָגֵן עֲלֵיהֶם, וְהוּא הוֹלֵךְ לִפְנֵיהֶם לִשְׁמֹר אוֹתָם. וּמִשּׁוּם כָּךְ, מִי שֶׁיּוֹצֵא לַדֶּרֶךְ, צָרִיךְ שֶׁאוֹתָהּ הַדֶּרֶךְ תִּהְיֶה דַרְכּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וִישַׁתֵּף אוֹתוֹ עִמּוֹ. וּמִשּׁוּם כָּךְ כָּתוּב, כִּי יוֹדֵעַ ה’ דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד. הִיא מֵעַצְמָהּ, מִשּׁוּם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מַכִּיר בְּאוֹתָהּ דֶּרֶךְ שֶׁלָּהֶם, וְאֵינוֹ הוֹלֵךְ עִמָּם.
- כָּתוּב דֶּרֶךְ, וְכָתוּב אֹרַח. מַה בֵּין זֶה לָזֶה? אֶלָּא, דֶּרֶךְ – שֶׁשְּׁאָר קַרְסֻלֵּי בְּנֵי אָדָם הָלְכוּ בָהּ. אֹרַח – שֶׁהוּא נִפְתָּח מִזְּמַן מוּעָט (זֶה אֹרַח, כְּמוֹ שֶׁנֶּאֱמַר (איוב לד) וְאָרַח לְחֶבְרָה עִם פֹּעֲלֵי אָוֶן), וְעַל הָאֹרַח הַזֶּה כָּתוּב, (משלי ד) וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם. אָמֵן כֵּן יְהִי רָצוֹן. בָּרוּךְ יְיָ’ לְעוֹלָם אָמֵן וְאָמֵן. יִמְלוֹךְ יְיָ’ לְעוֹלָם אָמֵן וְאָמֵן.
Zohar Kedoshim
Continued from previous DZ
132
Furthermore, we have learned that this verse, “מִפְּנֵי שֵׂיבָה תָּקוּם” “Before the gray-headed you shall rise,” is to be interpreted as the friends have expounded the Torah warns a person that before he reaches old age, he should be in good standing in the world, meaning he should do Teshuva. This is what brings him honor “הדר.” But if he repents only at the end of his life, there is not much glory for the person because he is already old and cannot be as sinful. His true glory is when he is in his prime and is good.
King Solomon cried out and said,
Proverbs 20:11
“גַּם בְּמַעֲלָלָיו יִתְנַכֶּר נָעַר אִם זַךְ וְאִם יָשָׁר פָּעֳלוֹ.”
“Even a child is known by his deeds, Whether what he does is pure and right.”
Similarly, it is written,
Ecclesiastes 12:1
“וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ.”
“Remember your Creator in the days of your youth, before the difficult days come, and the years draw near when you say, “I have no pleasure in them.”
Rabbi Elazar said, “Indeed, this path is prepared before us, and this is the way of the Holy One, blessed be He.”
133
Rabbi Yosei began by saying:
Psalm 1:6
“כִּי יוֹדֵעַ יְהוָה דֶּרֶךְ צַדִּיקִים וְדֶרֶךְ רְשָׁעִים תֹּאבֵד.”
“For YHVH knows the way of the righteous, But the way of the wicked shall perish.”
He asks, what does it mean that “YHVH knows”? He answers that the Holy One, blessed be He, knows and watches over the way of the righteous to do good to them and to protect them. He walks before them to guard them. Therefore, anyone who embarks on a journey should ensure that the path is aligned with the way of the Holy One and invite the Holy One to accompany him. This is why it is written, “For YHVH knows the way of the righteous,” meaning He is involved in their path, but “the way of the wicked will perish” because the Holy One is not found in their way and does not walk with them.
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Daily Zohar 4618
Hebrew translation:
- רַבִּי יוֹסֵי פָּתַח בְּפָסוּק וְאָמַר, לֹא תֹאכְלוּ עַל הַדָּם. הֲרֵי בְּכַמָּה מְקוֹמוֹת פֵּרְשׁוּהָ הַחֲבֵרִים, וְכָל הַפְּסוּקִים הַלָּלוּ אַחֲרָיו, וְכָל אֶחָד וְאֶחָד בְּגָלוּי. אֲבָל יֵשׁ לְהִתְעוֹרֵר בַּפָּסוּק הַזֶּה, שֶׁכָּתוּב מִפְּנֵי שֵׂיבָה תָּקוּם וְגוֹ’. מִפְּנֵי שֵׂיבָה, שֵׂיבָה שֶׁל הַתּוֹרָה סְתָם. תָּקוּם, מִכָּאן שֶׁצָּרִיךְ אָדָם לַעֲמֹד בְּעָמְדוֹ (מִכָּאן שֶׁצָּרִיךְ אָדָם לַעֲמֹד) מִלִּפְנֵי סֵפֶר תּוֹרָה, וְכָךְ רַב הַמְנוּנָא (יֵיסָא) סָבָא, כְּשֶׁהָיָה רוֹאֶה סֵפֶר תּוֹרָה, הָיָה קָם מִלְּפָנָיו וְאוֹמֵר: מִפְּנֵי שֵׂיבָה תָּקוּם. (כְּשֶׁהָיָה רוֹאֶה חֻמָּשׁ שֶׁל הַתּוֹרָה, הָיָה עוֹמֵד מִלְּפָנָיו) (עוֹשֶׂה לוֹ הִדּוּר) (וְהָיָה אוֹמֵר: וְהָדַרְתָּ פְּנֵי זָקֵן) כְּמוֹ כֵן צָרִיךְ אָדָם לַעֲמֹד בִּמְקוֹמוֹ מִלִּפְנֵי תַּלְמִיד חָכָם, מִשּׁוּם שֶׁהוּא עוֹמֵד בְּמָקוֹם (בִּדְיוֹקָן) קָדוֹשׁ עֶלְיוֹן. וְרָמַז לַכֹּהֵן הָעֶלְיוֹן (וְכָאן רָמַז לָעַתִּיק) הַקָּדוֹשׁ הָעֶלְיוֹן, שֶׁכָּתוּב וְהָדַרְתָּ פְּנֵי זָקֵן, שֶׁהוּא בָּעוֹלָם. אָמַר רַבִּי שִׁמְעוֹן, מִכָּאן רֶמֶז לַתּוֹרָה שֶׁבִּכְתָב, וְרֶמֶז לַתּוֹרָה שֶׁבְּעַל פֶּה..
Zohar Kedoshim
Continued from previous DZ
131
Leviticus 19:26
“לֹא תֹאכְלוּ עַל הַדָּם לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ.”
“You shall not eat anything with the blood, nor shall you practice divination or soothsaying.”
Rabbi Yossi opened the discussion with this verse, saying, “The friends have explained it in various places, along with all the subsequent verses, and each one has explained according to its revealed aspect. However, there is a need to explore this verse further. As it is written,
Leviticus 19:32
“מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה.”
“‘You shall rise before the gray-headed, honor the presence of an old man, and fear your God: I am YHVH.’
“Before the gray head (with white hair, שֵׂיבָה)” means before the Torah, generally referred to as “gray head.” Here, we learn that a person must rise before a Torah scroll. And thus did Rav Hamnuna Saba; when he would see a Torah scroll, he would rise before it and say, “מִפְּנֵי שֵׂיבָה תָּקוּם” “Before the gray-headed you shall rise.”
Similarly, a person must rise to his full height before a Torah scholar because he is in the form of the sacred and elevated, which alludes to the holy priest above, who is the supernal father called “זָקֵן” “elder.” As it is written,” וְהָדַרְתָּ פְּנֵי זָקֵן” “and honor the presence of the old man,” who is in the world, referring to the Torah scholar who is with you in the world, alluding to the supernal elder, the supernal father.
Rabbi Shimon said this is a hint about the Written Torah and the Oral Torah. This means that one must rise before the Torah scroll, which is the Written Torah, and one must rise before a Torah scholar, who represents the Oral Torah.
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Daily Zohar 4617
Hebrew translation:
- וְעַד שֶׁלֹּא נִשְׁלָם בַּכֹּל מִמַּטָּה וּמִמַּעְלָה, אָסוּר לֶאֱכֹל מִמֶּנּוּ. וּמִי שֶׁאוֹכֵל מִמֶּנּוּ, כְּמִי שֶׁאֵין לוֹ חֵלֶק בַּקָּדוֹשׁ בָּרוּךְ הוּא וּבִכְנֶסֶת יִשְׂרָאֵל, שֶׁהֲרֵי אוֹתוֹ הַפְּרִי עוֹמֵד בְּלִי רְשׁוּת עֶלְיוֹנָה קְדוֹשָׁה, שֶׁאֵינָהּ שׁוֹרָה עָלָיו עַד שֶׁיִּשְׁתַּלֵּם. וּבְלִי רְשׁוּת תַּחְתּוֹנָה, שֶׁהֲרֵי לֹא הִסְכִּימָה (הִתְבַּשְּׂמָה) כֹּחַ הָאָרֶץ בּוֹ. וְאוֹתוֹ שֶׁאָכַל מִמֶּנּוּ, מַרְאֶה אֶת עַצְמוֹ שֶׁאֵין לוֹ חֵלֶק לְמַעְלָה וּלְמַטָּה, וְאִם בֵּרַךְ עָלָיו, זוֹ בְּרָכָה לְבַטָּלָה, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַד עַכְשָׁו לֹא שׁוֹרֶה עָלָיו, וְאֵין בּוֹ חֵלֶק. הָרַחֲמָן יַצִּילֵנוּ מֵאוֹתָם שֶׁאֵינָם מַשְׁגִּיחִים לִכְבוֹד רִבּוֹנָם.
- אַשְׁרֵי הַצַּדִּיקִים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, עֲלֵיהֶם כָּתוּב (משלי ד) וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ. מִשּׁוּם שֶׁבְּאוֹתוֹ זְמַן יִסְתַּלֵּק הַנָּחָשׁ, שֶׁשָּׁרָה עִם הַנְּקֵבָה בָּרִאשׁוֹנָה, וְיָבֹא הַזָּכָר לִשְׁרוֹת בִּמְקוֹמוֹ כְּבָרִאשׁוֹנָה, וְהַכֹּל יִהְיֶה שָׁלֵם. לָמַדְנוּ, בִּזְמַן שֶׁצַּדִּיק שׁוֹרֶה בָּעוֹלָם וְכוּ’, עַד צַדִּיק כַּתָּמָר יִפְרָח..
Zohar Kedoshim
Continued from previous DZ
129
Before it is fully completed, from above and below, it is forbidden to eat from it. One who eats from it is as if he has no part in the Holy One, Blessed be He and the Congregation of Israel, for that fruit stands without the permission of the Holy One, Zeir Anpin, because He does not rest upon it until it is complete. And without the permission of the lower, which is Malchut, because the power of the earth has not yet been refined until the fourth year has passed since the union of Zeir Anpin and Malchut has not yet occurred, as mentioned. One who eats from it shows that he has no part above and below, in Zeir Anpin and Shechina in Malchut, and if he blesses the fruit of the tree before time, the blessing is in vain, for before the fourth year, the Holy One does not rest upon it, and he has no part in it. May the Merciful One save us from those who do not care about the honor of their Master.
130
Blessed are the righteous in this world and in the world to come. Of them, it is written,
Proverbs 4:18
“וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ הוֹלֵךְ וָאוֹר עַד נְכוֹן הַיּוֹם.”
“But the path of the just is like the shining sun, That shines ever brighter unto the perfect day.”
Because at that time, that is, in the future to come, the Snake that initially dwelled in the Nukva, meaning it was drawing sustenance from the Malchut, will be removed. And the male will come to dwell in its place as it was at the beginning, meaning in an uninterrupted union of the upper and lower, for there will no longer be anyone to separate the union, and everything will be complete. It is taught at the time a Tzadik dwells in the world.
Psalm 92:13
“צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה.”
“The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.”
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Daily Zohar 4616
Hebrew translation:
- אַחַר שָׁלֹשׁ שָׁנִים הִתְמַנָּה עָלָיו (הִתְמַנָּה עָלֶיהָ) כֹּחַ עֶלְיוֹן לְמַעְלָה, וּבַשָּׁנָה הָרְבִיעִית יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים. מַהוּ קֹדֶשׁ הִלּוּלִים? תִּשְׁבָּחוֹת לְשַׁבֵּחַ אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא. עַד כָּאן. מִכָּאן וְאֵילָךְ סוֹד הַדָּבָר, שֶׁבַּשָּׁנָה הָרְבִיעִית מִזְדַּוֶּגֶת כְּנֶסֶת יִשְׂרָאֵל עִם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהִלּוּלָה אַחַת נִמְצֵאת, שֶׁכָּתוּב קֹדֶשׁ הִלּוּלִים, הִלּוּלָה וְשִׂמְחָה בְּפַעַם (בְּזִוּוּג) אַחַת.
- מַה זֶּה הַשָּׁנָה (הָרְבִיעִית)? זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא. וְשָׁנִינוּ, שָׁנָה הָרְבִיעִית זוֹ כְּנֶסֶת יִשְׂרָאֵל, שֶׁהִיא עַמּוּד רְבִיעִי לַכִּסֵּא, וְהַכֹּל אֶחָד, שֶׁהֲרֵי אָז מִזְדַּוֵּג הַקָּדוֹשׁ בָּרוּךְ הוּא עִם כְּנֶסֶת יִשְׂרָאֵל, וְאָז הִיא קֹדֶשׁ, וְנִמְצֵאת הִלּוּלָה קְדוֹשָׁה, (וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִזְדַּוֵּג עִמָּהּ) וְאָז הַחֲיָלוֹת מִתְמַנִּים עַל הָעוֹלָם, עַל כָּל דָּבָר וְדָבָר כָּרָאוּי לוֹ. מִכָּאן וָהָלְאָה כֻּלָּם מִתְבָּרְכִים וּמֻתָּרִים לְמַאֲכָל, שֶׁהֲרֵי כֻּלָּם בִּשְׁלֵמוּת הַכֹּל, בַּשְּׁלֵמוּת שֶׁל מַעְלָה וּמַטָּה..
Zohar Kedoshim
Continued from previous DZ
127
After three years, a higher power is appointed over the Tree, and in the fourth year, “all its fruit shall be holy, an offering of praise to the Holy One, Blessed be He.” What does “holy, an offering of praise” mean? The simple understanding refers to making praises to honor the Holy One, Blessed be He. Now, let us explain the secret of the matter. In the fourth year, the Congregation of Israel, which is the Shechina, unites with the Holy One, Blessed be He, who is Zeir Anpin, and a unique joy is found as it is written, “holy, an offering of praise,” indicating a celebration and joy occurring at the same time.
128
He asks, what is the fourth year? And he answers, it is the Holy One, Blessed be He, who is Zeir Anpin (Z” A). We have learned that the fourth year is the Congregation of Israel, which is Malchut (the Shechina), found as the fourth leg of the throne. The three lines, Chessed, Gevurah, and Tiferet of Z” A, are the three legs of the upper throne, and the Malchut is the fourth leg of the throne. There is no question regarding calling the fourth year the Holy One, Blessed be He because they are one and the same, as the Holy One, Blessed be He, then unites with the Congregation of Israel in Malchut, the Shechina. Thus, it can be called Zeir Anpin, and it can be called Shechina. At that time, it was a state of holiness, and a sacred celebration was found. At this time, forces are appointed over the world for each thing according to its need. From then onward, all are blessed, and it is permitted to eat the fruits because everything is in a state of complete perfection. This is the perfection of above and below, meaning the perfection of Zeir Anpin and Malchut.
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Daily Zohar 4615
Hebrew translation:
- פָּתַח רַבִּי חִיָּיא אַחֲרָיו וְאָמַר, כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל וְגוֹ’, וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַה’. כִּי תָבֹאוּ אֶל הָאָרֶץ, הֲרֵי פֵּרְשׁוּהָ הַחֲבֵרִים. אֲבָל בֹּא רְאֵה, שֶׁהֲרֵי הָאִילָן אֵינוֹ עוֹשֶׂה פֵרוֹת, אֶלָּא בָּאָרֶץ, וְהָאָרֶץ מוֹצִיאָה אוֹתָם וּמַרְאָה אֶת אוֹתוֹ הַפְּרִי לָעוֹלָם. וְאֵין הָאָרֶץ עוֹשֶׂה פֵּרוֹת אֶלָּא מִתּוֹךְ אוֹתוֹ כֹּחַ אַחֵר שֶׁמֵּעָלֶיהָ, כְּמוֹ שֶׁהַנְּקֵבָה אֵינָהּ עוֹשָׂה פֵּרוֹת אֶלָּא מִתּוֹךְ כֹּחַ הַזָּכָר.
- וְאוֹתוֹ הַפְּרִי לֹא נִשְׁלָם בִּשְׁלֵמוּת עַד שָׁלֹשׁ שָׁנִים, וְהַכֹּחַ לֹא נִפְקָד עָלָיו לְמַעְלָה עַד שֶׁנִּשְׁתַּלֵּם. אַחַר שֶׁהִשְׁתַּלֵּם, נִפְקָד עָלָיו הַכֹּחַ, וְהָאָרֶץ מִתְתַּקֶּנֶת בּוֹ. שֶׁהֲרֵי עַד שָׁלֹשׁ שָׁנִים אֵין הָאָרֶץ מִתְתַּקֶּנֶת בּוֹ וְלֹא (נִמְצֵאת) מִשְׁתַּלֶּמֶת (מִתְבַּשֶּׂמֶת) (מַסְכִּימָה) עִמּוֹ. אַחַר שֶׁהִשְׁתַּלְּמוּ וְהִתְתַּקְּנוּ כְאֶחָד, אֲזַי זוֹ שְׁלֵמוּת.
- בֹּא רְאֵה, הַנְּקֵבָה, עַד שֶׁמִּתְעַבֶּרֶת שָׁלֹשׁ פְּעָמִים, פְּרֵי מֵעֶיהָ לֹא נִשְׁלָם. אַחַר שְׁלֹשָׁה הֶרְיוֹנוֹת הַנְּקֵבָה מִתְתַּקֶּנֶת בְּאוֹתוֹ הַפְּרִי, וּמַסְכִּימִים כְּאֶחָד. אֲזַי אוֹתוֹ הַפְּרִי הוּא שְׁלֵמוּת הַכֹּל וְהַיֹּפִי שֶׁל הַכֹּל. אַחַר שֶׁיָּצָא, עַד שָׁלֹשׁ שָׁנִים אֵין לוֹ כֹּחַ לְמַעְלָה, שֶׁהֲרֵי אָז הִיא הַבְשָׁלָתוֹ. לֵוִי נִרְצָה מֵהַכֹּל, שְׁלִישִׁי לְאִמּוֹ, שֶׁהִתְתַּקְּנָה בוֹ וְהִסְכִּימָה (וְהִתְבַּשְּׂמָה) עִמּוֹ..
Zohar Kedoshim
Continued from previous DZ
124
Leviticus 19:23,24
“וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת פִּרְיוֹ שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל.”
“וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָה.”
“‘When you come into the land and have planted all kinds of trees for food, then you shall count their fruit as uncircumcised. Three years it shall be as uncircumcised to you. It shall not be eaten.”
“And in the fourth year, all its fruit shall be holy, an offering of praise to YHVH.”
Rabbi Chiyya opened and said, the friends have already explained this. But come and see: the tree, which symbolizes Zeir Anpin, does not bear fruit except in the land, which is Malchut. The land brings forth the fruits and reveals them to the world. The land itself does not produce fruits except by the power that is appointed upon it, that is, from Zeir Anpin, just as any female does not produce fruits except by the power of the male.
125
The fruit that Malchut, referred to as the land, produces is not fully complete until three years have passed. This period symbolizes the time it takes for Malchut to receive the three lines (right, left, and middle) from Zeir Anpin. The power that was appointed upon the land is not fully established until this process is complete. Only after these three years, when Malchut received and integrated all three lines, did it become perfected and aligned with Zeir Anpin.
126
Come and see, the female, which is the Malchut, before she has conceived three times, the fruit of her womb, which is the soul, is not complete. For she needs to have three lines, and there are three lines in each line. For three pregnancies (עיבורים, Ibur) correspond to three lines, and in each pregnancy, there are three lines. After three pregnancies, the female is corrected (ready in proper form) by that fruit, and they are together. Zeir Anpin is right, and the Malchut is left, and they do not join together except by the power of the middle line, which includes three lines, and in each line, there are three lines. Then, that fruit, meaning the soul, is the perfection and beauty of all. And after the fruit comes forth and grows from her, before three years, it has no power from above, for the fruit itself also needs to illuminate the three lines like Malchut, which are the three years, for then its growth is complete. And therefore, before that, they are three years of “ערלה” “Orlah.” And Levi, (son of Jacob and Leah), who went through three pregnancies, was chosen from all the tribes, for he is the third to his mother. She was corrected by him and was sweetened with him.
Lesson;
The three years symbolize the period during which the Malchut (land) needed to receive and fully integrate the three lines from Zeir Anpin.
Before Malchut receives all three lines, it is not fully rectified or complete. It is in a state of partial or incomplete development. Once Malcut receives the full influence/nourishment from Zeir Anpin through the three lines, it becomes complete and perfected, with spiritual maturity and readiness to bear holy fruits. To receive the power of growth from above, Malchut must reach a state of completion by fully aligning with Zeir Anpin.
Orlah: The state of the first in the first three years during which the fruit is not considered complete and is not consumed. This period symbolizes the time required for the fruit (soul) to fully receive and integrate the divine influence from all three lines.
Fourth Year: The fruit is in its completion and readiness, considered holy and is dedicated to YHVH.
The child’s first three years are critical, and the focus is on nourishment in all aspects.
From this Zohar teaching, we can understand the significance of a newborn child’s first three years as a crucial period in developing the spiritual vessel. Just as Malchut is only fully complete once it receives and integrates with the three lines of Zeir Anpin, a newborn child similarly undergoes a process of spiritual maturation during the first three years of life. These initial years can be seen as a time when the child receives Light that helps to establish their spiritual and physical well-being. The growth and development of a child are profoundly shaped during this period, laying the groundwork for their future potential. The three years of nurturing and care mirror the three lines that complete the Shechina force in Malchut, symbolizing the integration of loving kindness (Chessed, Right), discipline (Gevura, Left), and harmony (Tiferet, Middle) in the child’s early environment. This sacred time sets the stage for the child’s later stages of development, where they begin to learn and manifest the fullness of their unique soul and purpose, just as the fruit of the tree becomes ready to nourish and sustain the world.
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The post Daily Zohar # 4615 – Kedoshim – Three years of Orlah appeared first on Daily Zohar.
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Daily Zohar 4614
Hebrew translation:
- כָּתוּב (ויקרא ו) וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וּמִכְנְסֵי בַד יִהְיוּ עַל בְּשָׂרוֹ, (שם טז) וּבְאַבְנֵט בַּד יַחְגֹּר. לָמָּה נִקְרָא בַּד, יְחִידִי? מִשּׁוּם שֶׁלֹּא צָרִיךְ לְחַבֵּר אֶת הַפִּשְׁתִּים הַזֶּה עִם אַחֵר, וְעַל כֵּן לֹא כָתוּב מִדּוֹ פִּשְׁתִּים, אֶלָּא בַּד, יְחִידִי.
- וְלָמָּה הַכֹּהֵן צָרִיךְ לְהֵרָאוֹת בָּזֶה? אֶלָּא לְבוּשֵׁי הַבַּד הַלָּלוּ צָרִיךְ לְהֵרָאוֹת בָּהֶם עַל מִזְבַּח הָעוֹלָה, כְּשֶׁהָיָה מְפַנֶּה אֶת הַדֶּשֶׁן (הָאֵפֶר) שֶׁל דֶּשֶׁן הָעוֹלָה, שֶׁהֲרֵי הָעוֹלָה בָּאָה מֵהַצַּד שֶׁל עֲבוֹדָה זָרָה וְהִרְהוּר רַע. וּמִשּׁוּם כָּךְ צָרִיךְ לְהֵרָאוֹת בָּהֶם בִּלְבַדָּם, וְלֹא בְּעִרְבּוּבְיָה כְּפִי שֶׁאָמַרְנוּ, כְּדֵי שֶׁיִּתְכַּפְּרוּ לָאָדָם כָּל אוֹתָם חֲטָאִים שֶׁבָּאִים מֵאוֹתוֹ הַצַּד.
- וּכְשֶׁנִּכְנַס לַמִּקְדָּשׁ, הַמָּקוֹם שֶׁשָּׁם נִמְצֵאת הַשְּׁלֵמוּת וְכָל אוֹתָן עֲבוֹדוֹת הַשְּׁלֵמוּת, אַף עַל גַּב שֶׁהִתְחַבְּרוּ, אֵין לָנוּ בָּזֶה עִנְיָן, כְּמוֹ שֶׁאָמַרְנוּ בְצִיצִית, מִשּׁוּם שֶׁשָּׁם נִמְצְאוּ וְהִתְחַבְּרוּ כָּל אוֹתָם הַמִּינִים שֶׁלְּמַעְלָה, וְכָל אוֹתָם כְּלֵי הַמִּקְדָּשׁ, נִמְצָאִים בּוֹ כַּמָּה מִינִים שׁוֹנִים זֶה מִזֶּה, וְכֻלָּם נִכְלְלוּ שָׁם כְּמוֹ שֶׁלְּמַעְלָה. אַשְׁרֵיהֶם יִשְׂרָאֵל, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן לָהֶם תּוֹרַת אֱמֶת, תּוֹרָה שֶׁל אֱמוּנָה, וְאָהַב אוֹתָם מִכָּל שְׁאָר הָעַמִּים עוֹבְדֵי עֲבוֹדָה זָרָה, שֶׁכָּתוּב (מלאכי א) אָהַבְתִּי אֶתְכֶם אָמַר ה’..
Zohar Kedoshim
Continued from previous DZ
121
It is written,
Leviticus 6:3
“וְלָבַשׁ הַכֹּהֵן מִדּוֹ בַד וּמִכְנְסֵי בַד יִלְבַּשׁ עַל בְּשָׂרוֹ וְהֵרִים אֶת הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת הָעֹלָה עַל הַמִּזְבֵּחַ וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ.”
“And the priest shall put on his linen robe and linen undergarments, and he shall remove from the altar the ashes of the burnt offering that the fire has consumed and place them beside it.”
The question is asked, why is it called “linen” (בד), which implies “alone” or “single” (בדד, יחיד)? The answer is that it is because this linen should not be combined with anything else. Therefore, it does not say, “the priest shall wear a tunic of flax,” but rather “a tunic of linen,” meaning it is singular and unique.
122
The question is asked, why does the priest need to wear linen, given that it symbolizes the other side? The answer is provided: these linen garments are necessary to be worn when dealing with the altar of the burnt offering, mainly when cleaning the ashes of the burnt offering (הָאֵפֶר שֶׁל דֶּשֶׁן הָעוֹלָה). This is because the burnt offering is brought to cleanse thoughts of idolatry and improper thoughts. In other words, a burnt offering is offered to atone for thoughts related to idolatry. Therefore, these garments must be worn alone, without being mixed with wool, as we have explained, to atone for all those sins that come from that side.
123
When the priest enters the Holy Temple, the place where perfection resides, and all those works of perfection, even if wool and linen are combined, we have no concern about this, as we said regarding the tzitzit. This is because there, all those species from above are present and joined together, and all Temple’s utensils and there are various kinds within it. Yet, they are all included there in a manner similar to the arrangement above. Blessed are Israel, for the Holy One, blessed be He, gave them the Torah of truth, the Torah of faith, and had compassion on them above all other nations, as it is written, “אָהַבְתִּי אֶתְכֶם אָמַר יְהוָה” “I have loved you, says YHVH.” (Malachi 1:2)
Lesson;
The linen garments, known as “בד” (bad), are meant to be worn alone without any wool mixture, which would represent an impurity or an inappropriate mixture. The term “בד” (bad) suggests isolation or being alone, signifying the garment’s purpose.
When the priest cleanses the ashes of the burnt offering (הָאֵפֶר שֶׁל דֶּשֶׁן הָעוֹלָה), he wears these linen garments to atone for thoughts of idolatry and improper thoughts. This separation and specificity in attire ensure that the act of atonement remains pure and uncontaminated by any improper mixture.
The Temple is a place of absolute perfection and completeness. Within this holy space, even mixtures like wool and linen, which are typically prohibited, are permissible. This exception is because the Temple mirrors the heavenly arrangement where all elements and species coexist harmoniously. The garments and utensils used in the Holy Temple, which might combine different materials, symbolize the unity and completeness of the sacred services.
Israel’s blessed status, having received the Torah of truth and faith from Hashem, guides them in maintaining purity and faithfulness. This divine preference of Israel is underscored by the scriptural affirmation, “I have loved you, says YHVH,” indicating a special relationship and favor.
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Daily Zohar 4613
Hebrew translation:
- כָּתוּב וּמֵעֵץ הַדַּעַת טוֹב וָרָע. וּמָה עַל זֶה גָּרַם אָדָם מִיתָה בָּעוֹלָם – מִי שֶׁמַּרְאֶה מַעֲשֶׂה אַחֵר שֶׁלֹּא צָרִיךְ עַל אַחַת כַּמָּה וְכַמָּה. שׁוֹר וַחֲמוֹר מוֹכִיחִים. מִצַּד זֶה נִקְרָא שׁוֹר, וּמִצַּד זֶה נִקְרָא חֲמוֹר. וְעַל כֵּן כָּתוּב, (דברים כב) לֹא תַחֲרֹשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו. אַל תַּעֲשֶׂה עִרְבּוּבְיָה יַחַד, מִשּׁוּם שֶׁמִּתְעוֹרֵר לְהִתְחַבֵּר הַצַּד הָאַחֵר כְּאֶחָד לְהָרַע לָעוֹלָם. וּמִי שֶׁמַּפְרִידָם, מַרְבֶּה שָׁלוֹם בָּעוֹלָם. אַף כָּאן מִי שֶׁמַּפְרִיד אוֹתָם בְּאוֹתוֹ גָוֶן כְּמוֹ שֶׁאָמְרוּ, שֶׁלֹּא נִמְצָא שׁוֹעַ טָווּי וְנוּז כְּאֶחָד, זֶה אָדָם שֶׁמַּרְבֶּה שָׁלוֹם עָלָיו וְעַל כָּל הָעוֹלָם.
- קָרְבָּנוֹ שֶׁל קַיִן הָיָה פִּשְׁתִּים, וְקָרְבָּנוֹ שֶׁל הֶבֶל הָיוּ צֶמֶר, לֹא זֶה כְּזֶה, וְלֹא זֶה כְּזֶה. סוֹד הַדָּבָר – קַיִן הָיָה כִּלְאַיִם, עִרְבּוּבְיָה שֶׁאֵינָהּ נִצְרֶכֶת, הַצַּד הָאַחֵר, שֶׁאֵינוֹ מִינָם שֶׁל אָדָם וְחַוָּה, וְקָרְבָּנוֹ מֵאוֹתוֹ הַצַּד הוּא בָּא. הֶבֶל מִצַּד אֶחָד שֶׁל אָדָם וְחַוָּה. וּבְמֵעֶיהָ שֶׁל חַוָּה הִתְחַבְּרוּ שְׁנֵי הַצְּדָדִים הַלָּלוּ. וּמִשּׁוּם שֶׁהִתְחַבְּרוּ כְאֶחָד, לֹא בָאָה מֵהֶם תּוֹעֶלֶת לָעוֹלָם וְנֶאֶבְדוּ.
- וְעַד הַיּוֹם הַזֶּה הַצַּד שֶׁלָּהֶם קַיָּם. וּמִי שֶׁמַּרְאֶה אֶת עַצְמוֹ בַּמַּעֲשֶׂה שֶׁל הַחִבּוּר הַזֶּה, מְעוֹרֵר עָלָיו אֶת אוֹתָם הַצְּדָדִים כְּאֶחָד, וְיָכוֹל לְהִנָּזֵק, וְשׁוֹרָה עָלָיו רוּחַ אַחֶרֶת שֶׁאֵינָהּ צְרִיכָה. וְיִשְׂרָאֵל צְרִיכִים לְעוֹרֵר עֲלֵיהֶם רוּחַ קְדֻשָּׁה לִהְיוֹת קְדוֹשִׁים, לְהִמָּצֵא בְשָׁלוֹם בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא..
Zohar Kedoshim
Continued from previous DZ
118
It is written, “From the tree of knowledge of good and evil.” What did this result in? Adam caused mortality to be in the world. If someone shows improper actions, how much more so will it have an adverse effect? Ox and Donkey will prove this point. From the side of holiness, it is called an ox. From the side of impurity, it is called a donkey. Therefore, it is written,
Deuteronomy 22:10
“לֹא תַחֲרֹשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו.”
“You shall not plow with an ox and a donkey together.”
Do not mix them together, as this would arouse the Other Side to join forces and bring harm to the world. And one who separates them increases peace in the world. Similarly, with wool and linen, one who separates them in the manner described, ensuring they are not spun and woven together, that person increases peace upon themselves and the whole world.
119
The offering of Cain consisted of flax, which is from the fruit of the ground. The offering of Abel consisted of wool, which is from the firstborn of his flock. One is not like the other. The secret of the matter is this: Cain’s offering was כִּלְאַיִם, of mixed kinds, meaning a mixture of different species, an unnecessary mix, because he was from the other side, not of the same kind as Eve and Adam. His offering came from that side.
On the other hand, Abel was from the same kind as Adam and Eve, that is, from holiness. In the womb of Eve, these two sides—those of mixed kinds—were combined. And because they were combined together, no benefit came from them to the world, and they were lost.
120
To this day, the power of destruction from the side of Cain and Abel remains. Whoever engages in actions with the aspect of this mixture awakens these elements together, namely the chaotic combination of Cain and Abel, and may bring harm upon themselves. Consequently, a spirit that is not needed may rest upon them.
Israel must strive to awaken a holy spirit upon themselves to be holy so they may find peace in this world and in the world to come.
Lesson;
The Tree of Knowledge represents the mixing of good and evil, which brought mortality into the world through Adam’s sin. This is the consequence of mixing holy and impure elements.
In essence, we learn here that maintaining the separation of holy and impure elements, both in physical actions and spiritual practices, is crucial for promoting peace and preventing harm in the world.
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Daily Zohar 4612
Hebrew translation:
- כָּתוּב (משלי לא) דָּרְשָׁה צֶמֶר וּפִשְׁתִּים. דָּרְשָׁה, מַהוּ דָּרְשָׁה? שֶׁמְּבַקֶּשֶׁת וְדוֹרֶשֶׁת עַל צֶמֶר וּפִשְׁתִּים, מִי שֶׁמְּחַבֵּר אוֹתָם כְּאֶחָד. וְאִם תֹּאמַר לָמָּה בְּצִיצִית מֻתָּר? הֲרֵי פֵּרְשׁוּהָ. אֲבָל שָׁם הוּא אוֹתוֹ לְבוּשׁ בְּתִקּוּנוֹ, בְּהַשְׁלָמַת הַמַּעֲשֶׁה כָּרָאוּי.
- (וְזֶה) עוֹד, דָּרְשָׁה צֶמֶר וּפִשְׁתִּים – לַעֲשׂוֹת נְקָמָה בְּמִי שֶׁמְּחַבֵּר אוֹתָם יַחַד. אֲבָל מָתַי שׁוֹרָה? בְּשָׁעָה שֶׁהוּא בִּשְׁלֵמוּת, שֶׁכָּתוּב וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ. וְצִיצִית, הֲרֵי בֵּאַרְנוּ שֶׁשָּׁם בְּאוֹתוֹ הַכְּלָל שֶׁל הַשְּׁלֵמוּת נִמְצָא, וְלֹא עוֹשֶׂה דָבָר. אֲבָל בְּשָׁעָה שֶׁלֹּא נִמְצָא בִשְׁלֵמוּת, מִי שֶׁבָּא לְחַבְּרָם יַחַד, מְעוֹרֵר עָלָיו רוּחַ שֶׁאֵינָהּ צְרִיכָה.
- מִי מוֹכִיחַ דָּבָר זֶה? קַיִן וְהֶבֶל מוֹכִיחִים, שֶׁזֶּה בָּא מִצַּד אֶחָד, וְזֶה בָּא מִצַּד אַחֵר, וּמִשּׁוּם כָּךְ אֵינֶנּוּ צְרִיכִים לְחַבְּרָם יַחַד. (מִי מוֹכִיחַ דָּבָר זֶה? קַיִן וְהֶבֶל מוֹכִיחִים) וְקָרְבָּנוֹ שֶׁל קַיִן הִתְרַחֵק מִלִּפְנֵי קָרְבָּנוֹ שֶׁל הֶבֶל.
- וְעַל כֵּן, וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ. לֹא יַעֲלֶה עָלֶיךָ סְתָם, לֹא יַעֲלֶה עָלֶיךָ רוּחַ אַחֶרֶת לִשְׁלֹט בְּךָ. וְצָרִיךְ לוֹ לָאָדָם לְהַרְאוֹת מַעֲשֶׂה כָּשֵׁר כְּמוֹ שֶׁרָאוּי, וּבְאוֹתוֹ מַעֲשֶׂה שׁוֹרָה עָלָיו רוּחַ קְדוֹשָׁה, רוּחַ עֶלְיוֹנָה, לְהִתְקַדֵּשׁ בּוֹ. בָּא לְהִתְקַדֵּשׁ – מְקַדְּשִׁים אוֹתוֹ, שֶׁכָּתוּב וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי ה’..
Zohar Kedoshim
Continued from previous DZ
114
Proverbs 31:13
“דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ.”
“She seeks wool and flax And willingly works with her hands.”
He asks, “דָּרְשָׁה” “seek” “what is Seek?” He answers that the Shechina, called the “woman of valor,” seeks and asks about wool and linen and whoever joins them together to punish him. And if you say, why is it permitted to have “שעטנז” “Shaatnez” (a mixture of wool and linen) in tzitzit? And he answers, it has already been explained. But there, the garment is according to its proper correction, that is, according to its mitzvah, in the completeness of the act as it should be. In other words, because the mitzvah is thus, it is not considered a crooked act.
Notes:
The Shechinah, represented as the “woman of valor,” actively seeks out and demands accountability for the mixing of wool and linen, highlighting the importance of adhering to this Mitzva.
Despite the general prohibition of “שעטנז” Shaatnez, there is an exception when it comes to the mitzvah of tzitzit. This exception is grounded in the principle that when a garment is worn in accordance with the mitzvah, it is considered in its proper and complete form.
115
Additionally, it can be interpreted that the “דָּרְשָׁה” “seek” regarding wool and linen refers to exacting retribution upon one who joins them together. However, when holiness dwells within them, it is when the act is complete, as it is written, “וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ” “And she works willingly with her hands.” Regarding tzitzit, we have explained that the “שעטנז” Shaatnez is included within the general completeness, and it does not bring upon it the judgment from the Other Side (Sitra Achra). Therefore, it is permitted, as it is written, “וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ” “And she works willingly with her hands.” But when the act is not complete, anyone who attempts to join wool and linen together, a spirit that should not be invoked, meaning the Sitra Achra, is aroused upon him.
116
This matter is proven by Cain and Abel, who demonstrate this principle. Abel came from the side of holiness, while Cain came from the side of the Other Side. Therefore, they should not be joined together. When both brought their offerings,
“Cain brought some of the fruit of the soil (linen) as an offering to YHVH” (Genesis 4:3)
“Abel also brought of the firstborn of his flock and of their fat. And YHVH respected Abel and his offering:”
Their offerings were different and did not unite; rather, Cain’s offering was distanced because of Abel’s offering.
Notes:
Cain and Abel’s offerings illustrate the broader principle of keeping holy and unholy elements separate, reinforcing the discussion about not mixing wool and linen.
Just as Cain and Abel’s offerings could not unite, the mixing of wool and linen, representing different spiritual levels, should be avoided unless it is under specific circumstances that ensure purity and holiness, such as in the mitzvah of tzitzit.
117
Leviticus 19:19
“אֶת חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ.”
“‘You shall keep My statutes. You shall not let your livestock breed with another kind. You shall not sow your field with mixed seed. Nor shall a garment of mixed linen and wool come upon you.”
Therefore, “And a garment of mixed species, Shaatnez, shall not come upon you” indicates broadly that a foreign spirit should not dominate you. A person must show proper and fitting actions, and through such actions, a holy and exalted spirit will dwell upon them to sanctify them. As it is said, “וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אֲנִי ה” “Sanctify yourselves and be holy, for I am holy” (Leviticus 11:44).
Notes:
The prohibition against wearing Shaatnez applies to physical garments as well as to prevent any foreign or impure spirit from dominating a person. This extends the principle from the physical to the spiritual realm.
When a person strives to purify themselves, they are assisted from above. This is reflected in the principle “בא לטהר מקדשים אותו One who comes to purify is assisted from above,” which is supported by the mitzvah to sanctify oneself because God is holy.
Spiritual purity draws protection from negative influences.
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The post Daily Zohar # 4612 – Kedoshim – She seeks wool and flax appeared first on Daily Zohar.
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Daily Zohar 4611
Hebrew translation:
- כִּלְאַיִם, מַהוּ כִּלְאַיִם? כְּמִי שֶׁנּוֹתֵן מִישֶׁהוּ אַחֵר בְּבֵית הָאֲסוּרִים, כְּמוֹ שֶׁנֶּאֱמַר (ירמיה לז) אֶל בֵּית הַכֶּלֶא, כְּדֵי לֹא לַעֲשׂוֹת דָּבָר. כִּלְאַיִם – מְנִיעָה, שֶׁמּוֹנֵעַ אֶת כָּל אוֹתָם הַכֹּחוֹת מִן הַמַּעֲשֶׂה שֶׁלָּהֶם. כִּלְאַיִם – עִרְבּוּבְיָה, שֶׁעוֹשֶׂה עִרְבּוּבְיָה בַּכֹּחַ שֶׁלְּמַעְלָה וּמַכְחִישׁ אֶת פִּרְסוּם הַמֶּלֶךְ, כְּמוֹ שֶׁנֶּאֱמַר וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ.
- בֹּא רְאֵה, כָּתוּב (בראשית ב) וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת. וַהֲרֵי נִתְבָּאֵר, שֶׁשִּׁנָּה מִצְוַת הַמֶּלֶךְ, וְהֶחֱלִיף עֵץ חַיִּים, שֶׁבּוֹ הִשְׁתַּלֵּם הַכֹּל וּבוֹ תְּלוּיָה הָאֱמוּנָה, וְנִדְבַּק בְּמָקוֹם אַחֵר. וַהֲרֵי שָׁנִינוּ, בַּכֹּל צָרִיךְ אָדָם לְהַרְאוֹת מַעֲשֶׂה כְּמוֹ שֶׁלְּמַעְלָה וְלַעֲשׂוֹת מַעֲשֶׂה כְּמוֹ שֶׁצָּרִיךְ. וְאִם שִׁנָּה בְּדָבָר אַחֵר, הוּא מַשְׁפִּיעַ לְהַשְׁרוֹת בּוֹ דָּבָר אַחֵר שֶׁלֹּא צָרִיךְ.
- וּבֹא רְאֵה, בְּשָׁעָה שֶׁאָדָם מַרְאֶה לְמַטָּה בְּדֶרֶךְ יְשָׁרָה כְּמוֹ שֶׁצָּרִיךְ, שׁוֹפַעַת וְיוֹצֵאת וְשׁוֹרָה עָלָיו רוּחַ קְדוֹשָׁה עֶלְיוֹנָה. וּבְשָׁעָה שֶׁהוּא מַרְאֶה מַעֲשֶׂה לְמַטָּה בְּדֶרֶךְ עֲקֻמָּה, שֶׁאֵינָהּ דֶּרֶךְ יְשָׁרָה, אָז שׁוֹפַעַת וְיוֹצֵאת וְשׁוֹרָה עָלָיו רוּחַ אַחֶרֶת, שֶׁלֹּא צְרִיכָה, שֶׁמַּסְטָה אֶת הָאָדָם לְצַד רַע. מִי מוֹשֵׁךְ עָלָיו אוֹתָהּ הָרוּחַ? הֱוֵה אוֹמֵר, אוֹתוֹ מַעֲשֶׂה שֶׁהֶרְאָה בְּצַד אַחֵר..
Zohar Kedoshim
Continued from previous DZ
111
He asks, what is “כִּלְאַיִם” “Kilayim” (mixed species)? And he answers, its explanation is like someone who puts his friend in prison so that he cannot do anything, as it is said, “אֶל בֵּית הַכֶּלֶא” “into the house of imprisonment.” (Jeremiah 37:18) And “Kilayim” also means like a prison “כֶּלֶא,” which is the root word of כִּלְאַיִם. “Kilayim” means prevention, as it prevents all those powers from their work. “Kilayim” means mixture, as it creates a mixture in the higher force and denies the manifestation of the King, as it is said, “And a garment of mixed species (Kilayim) of wool and linen shall not come upon you.” (Leviticus 19:19)
Notes:
Mixing species or elements that the Torah forbids causes confusion and disorder. This disorder disrupts the clear manifestation, undermines the established order, and restricts the connected forces from performing their designated roles effectively.
112
Come and see, it is written,
Genesis 2:17
“וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת.”
“But of the tree of the knowledge of good and evil, you shall not eat of it, for in the day that you eat thereof, you shall surely die.” And we have learned that Adam didn’t follow the commandment of the King and exchanged the Tree of Life, through which everything is complete and upon which faith depends, and instead adhered to another place.
We have learned that in everything, a person needs to act similarly to the spiritual way above and perform the act as it should be. If the act is changed to something else, it draws upon itself something else that should not reside there, meaning the “Other Side” (Sitra Achra, the side of impurity).
Notes:
There are negative spiritual consequences when deviating from the Torah laws.
113
Come and see, when a person demonstrates an act below properly, as it should be, a holy and elevated spirit is drawn and rests upon him. But when he shows an act below in a crooked way that is not on the righteous path, another spirit that should not be there is drawn and rests upon him, leading the person toward the bad side. Who draws this spirit upon him? It is the act itself that he demonstrated on the other side.
Lesson;
In essence, this Zohar teaching underscores the importance of maintaining integrity and righteousness in one’s actions to attract positive spiritual influences and avoid negative ones. It reinforces the idea of cause and effect and that our behavior not only affects our physical reality but also shapes the spiritual forces that interact with us.
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The post Daily Zohar # 4611 – Kedoshim – Integrity and righteousness appeared first on Daily Zohar.
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Daily Zohar 4609
Hebrew translation:
- פָּתַח רַבִּי אֶלְעָזָר וְאָמַר, אַתֶּם עֵדַי נְאֻם ה’ וְעַבְדִּי אֲשֶׁר בָּחַרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ וְגוֹ’. אַתֶּם עֵדַי, אֵלּוּ הֵם יִשְׂרָאֵל. וְשָׁנִינוּ, אֵלּוּ הֵם שָׁמַיִם וָאָרֶץ, שֶׁכָּתוּב (דברים ד) הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. אֲבָל יִשְׂרָאֵל הֵם עֵדִים אֵלּוּ עַל אֵלּוּ, וְשָׁמַיִם וְאֶרֶץ וְהַכֹּל עֵדִים עֲלֵיהֶם. וְעַבְדִּי אֲשֶׁר בָּחַרְתִּי – זֶה יַעֲקֹב, שֶׁכָּתוּב (ישעיה מט) וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר, וְכָתוּב אַל תִּירָא עַבְדִּי יַעֲקֹב. וְיֵשׁ אוֹמְרִים, זֶה דָּוִד. וְנִקְרָא דָּוִד עַבְדִּי, שֶׁכָּתוּב (שם לז) לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי אֲשֶׁר בָּחַרְתִּי, זֶה דָּוִד הָעֶלְיוֹן.
- לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי וְתָבִינוּ כִּי אֲנִי הוּא (ישעיה מג). מַה זֶּה כִּי אֲנִי הוּא? שֶׁהִתְרַצֵּיתִי בְּאוֹתוֹ דָוִד וּבְאוֹתוֹ יַעֲקֹב, אֲנִי הוּא הֵם מַמָּשׁ. לְפָנַי לֹא נוֹצַר אֵל, שֶׁשָּׁנִינוּ, קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב אֵל, שֶׁכָּתוּב (בראשית לו) וַיִּקְרָא אֵל אֱלֹהֵי יִשְׂרָאֵל. הַקָּדוֹשׁ בָּרוּךְ הוּא קָרָא לְיַעֲקֹב אֵל. זֶהוּ שֶׁכָּתוּב לְפָנַי לֹא נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה. וּמִשּׁוּם כָּךְ אֲנִי הוּא, הַכֹּל, כְּמוֹ שֶׁנֶּאֱמַר. וְאַחֲרַי לֹא יִהְיֶה, שֶׁהֲרֵי דָּוִד נִקְרָא כָּךְ, וְאֵין אַחֲרָיו אַחֵר..
Zohar Kedoshim
Continued from previous DZ
106
Rabbi Elazar opened and said,
Isaiah 43:10
“אַתֶּם עֵדַי נְאֻם יְהוָה וְעַבְדִּי אֲשֶׁר בָּחָרְתִּי לְמַעַן תֵּדְעוּ וְתַאֲמִינוּ לִי וְתָבִינוּ כִּי אֲנִי הוּא לְפָנַי לֹא נוֹצַר אֵל וְאַחֲרַי לֹא יִהְיֶה.”
“You are My witnesses,” says YHVH, “And My servant whom I have chosen, That you may know and believe Me, And understand that I am He. Before Me there was no God formed, Nor shall there be after Me.”
“You are My witnesses,” these are Israel. And we have learned that these witnesses are the heavens and the earth, as it is written, “הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ” “I call heaven and earth to witness before you this day” (Deuteronomy 30:19). However, Israel themselves are witnesses for each other. The heavens and the earth, and everything else, are witnesses for them. “And My servant whom I have chosen,” this is Jacob, as it is written,
Isaiah 49:3
“וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.”
“And He said to me, ‘You are My servant, Israel, in whom I will be glorified'” And it is written, “וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב” “‘ Therefore do not fear, O My servant Jacob,'” Some say that this refers to David as he was called “My servant,” as it is written, “לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי.” “for my own sake and the sake of my servant David.” (Isaiah 37:35). “Whom I have chosen” refers to the higher David, which is the aspect of Malchut.
107
“So that you may know and believe Me and understand that I am He” (Isaiah 43:10). He asks, what does “אֲנִי הוּא” “I am He” mean? He answers, “I am He who chose David and Jacob. I am He, indeed.” This means that “אֲנִי” “I” includes Jacob and David. Jacob represents Zeir Anpin, which corresponds to “הוּא” “He,” and David represents Malchut, which corresponds to “אֲנִי” “I.” They are indeed the Holy One, blessed be He and His Shechina.
“Before Me, no god was formed” (Isaiah 43:10). We have learned that the Holy One, blessed be He, called Jacob “God” (El). As it is written, “He called him El, the God of Israel” (Genesis 33:20). Thus, the Holy One, blessed be He, called Jacob “El.” This is what is meant by “לְפָנַי לֹא נוֹצַר אֵל” “Before Me no god was formed”, “וְאַחֲרַי לֹא יִהְיֶה” “and after Me, there will be none” (Isaiah 43:10).
Therefore, “אֲנִי,” “I,” and “הוּא” “He” are everything. As we said, “and after Me, there will be none,” because David is also called so, for Malchut is also called “אל” “El.” And Zeir Anpin and Malchut, which are “I” and “He,” are one, and there is no other after Him.
Lesson;
Jacob represents Zeir Anpin, and David represents Malchut, symbolizing the unification of male and female aspects within the Tree of Life. The emphasis on “I” and “He” being everything underscores the fundamental principle of the absolute unity of YHVH and Malchut.
“אני והו הושיעה נא” (“I and He, save now”) is a plea recited during the Hakafot/Hoshanot prayers on the Holiday of Sukkot. The origin of this supplication is in the mitzvah of the “ערבה” willow that was performed in the Holy Temple, where the priests would pray as they circled the altar.
We are appealing to the Holy One, blessed be He, to rescue both “אֲנִי” “me/I” and “הוּא” “He” from judgments and exile. The prayer reflects a plea for mutual salvation because at the end of the Exile, Hashem, Zeir Anpin, would be in complete unification with the Shechina in Malchut.
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The post Daily Zohar # 4609 – Kedoshim – You are My servant appeared first on Daily Zohar.
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Daily Zohar 4608
Hebrew translation:
- דָּבָר אַחֵר וְלֹא תִשָּׂא עָלָיו חֵטְא – שֶׁהֲרֵי כֵּיוָן שֶׁאָדָם מוֹכִיחַ אֶת חֲבֵרוֹ וּמִזְדַּמֵּן לְהוֹכִיחוֹ בְּגָלוּי, לֹא יַעֲלֶה לְפָנָיו אוֹתוֹ חֵטְא שֶׁעָשָׂה, שֶׁאָסוּר לוֹ וַדַּאי, אֶלָּא יֹאמַר סְתָם, וְלֹא יַעֲלֶה עָלָיו אוֹתוֹ חֵטְא בְּגָלוּי, וְלֹא יִרְשֹׁם עָלָיו חֵטְא. שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָס עַל כְּבוֹדוֹ שֶׁל אָדָם אֲפִלּוּ בָּרְשָׁעִים. (עד כאן רעיא מהימנא).
- פָּתַח וְאָמַר, וַיְהִי קוֹל הַשֹּׁפָר הוֹלֵךְ וְגוֹ’. וַיְהִי קוֹל הַשֹּׁפָר, כָּאן נֶחְלְקוּ סִפְרֵי הַקַּדְמוֹנִים וְכוּ’, עַד שֶׁבָּאוּ רַבִּי אַבָּא וְרַבִּי יְהוּדָה, וְהוֹדוּ לְרַבִּי אָחָא.
- קָמוּ. עַד שֶׁהָיוּ הוֹלְכִים, אָמַר רַבִּי אֶלְעָזָר, לֹא תֵלֵךְ רָכִיל בְּעַמֶּיךָ, לֹא תִשְׂנָא אֶת אָחִיךָ, לֹא תִקֹּם וְלֹא תִטֹּר. הֲרֵי בֵּאַרְנוּ אוֹתָם, וְכֻלָּם הִתְעוֹרְרוּ עֲלֵיהֶם הַחֲבֵרִים. אֲבָל נֶאֱמַר דָּבָר בַּפָּרָשָׁה הַזּוֹ. כָּתוּב אֶת חֻקֹּתַי תִּשְׁמֹרוּ, בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם, שָׂדְךָ לֹא תִזְרַע כִּלְאָיִם, וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ..
Zohar Kedoshim
Continued from previous DZ
103
Another interpretation of “and you shall not bear sin because of him” (Leviticus 19:17): If a person rebukes his friend and it happens that he needs to rebuke him openly, he should not mention the specific sin that his friend committed. This is definitely forbidden. Instead, he should speak in general terms and not mention the particular time or instance of the sin openly, nor should he mark the sin upon him. This is because the Holy One, Blessed be He, is compassionate about the honor of every person, even of the wicked.
Notes:
When rebuking someone publicly, it is essential to avoid mentioning specific sins. The rebuke should be general to avoid shaming the individual. Public rebuke should be handled with sensitivity and respect, aligning with the compassionate attribute of the Holy One, Blessed be He.
104
Rabbi Acha opened and said,
Exodus 19:19
“וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל.”
“And it was, as the sound of the trumpet grew louder and louder, Moses speaks, and God answers him by a voice.”
(This passage has already been printed in the section of Vayikra, from #85 to #109), until Rabbi Abba and Rabbi Yehuda came and thanked Rabbi Acha. The conclusion of the discourse, which is missing there, is provided here.
105
As they were walking, Rabbi Abba, Rabbi Acha, and Rabbi Yehuda (as mentioned earlier) rose. While walking, Rabbi Elazar quotes Leviticus 19:16-18, “Do not go about as a talebearer among your people; you shall not hate your brother in your heart; you shall not take vengeance or bear a grudge against your people.” This has already been explained, and all the friends understood it. However, let us add something about this portion. It is written,
Leviticus 19:19
“אֶת חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ.”
“‘You shall keep My statutes. You shall not let your livestock breed with another kind. You shall not sow your field with mixed seed. Nor shall a garment of mixed linen and wool come upon you.”
Lesson;
According to the Holy Ari, the prohibition against breeding different kinds of livestock is about maintaining the distinctness of their spiritual energies and preventing the spiritual confusion and imbalance that could result from improper mixtures that affect the Tikun process. This commandment underscores the importance of the divine order and the unique role of each creation within that order.
The Holy Ari explains the prohibition against wearing garments made of mixed linen and wool (שַׁעַטְנֵז). Mixing wool and linen represents blending spiritual forces from animals and vegetation. They should remain distinct.
The wool comes from sheep, which is associated with the right side of Chessed, and linen comes from flax, associated with the left side of Gevurah. Mixing these two materials represents a blending of Chessed and Gevurah in a manner that is not permissible. Each material has its own spiritual energy, and combining them improperly can disrupt the balance of these energies.
The Ari teaches that maintaining the separation of wool and linen in garments reflects the broader principle of keeping distinct energies and forces in their proper places. This helps to maintain the harmony and balance of the spiritual worlds, ensuring that the Light flows in the correct channels without interference.
By observing the commandment against wearing שַׁעַטְנֵז (shaatnez), individuals align themselves and contribute to spiritual balance. This alignment is essential for drawing down blessings and ensuring that the spiritual and physical worlds function according to Hashem’s will.
The prohibition of shaatnez is not merely a physical commandment but also a profound spiritual practice that upholds the integrity of the world of Tikun.
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Daily Zohar 4607
Hebrew translation:
- בָּרִאשׁוֹנָה מוֹדִיעָה לוֹ בַסֵּתֶר, כְּדֵי לְהוֹכִיחַ אוֹתוֹ וּלְעוֹרֵר אוֹתוֹ, שֶׁלֹּא יַכִּיר בּוֹ בֶּן אָדָם. וְזֶה הוּא בֵּינוֹ לְבֵינוֹ. אִם מְקַבֵּל – טוֹב, וְאִם לֹא – מוֹדִיעַ לוֹ בֵּין אוֹהֲבָיו. בִּזְמַן שֶׁהַכֹּהֵן הַגָּדוֹל הָיָה בָעוֹלָם, נָתַן לוֹ מַחֲלָה בְמִטָּתוֹ, וּבָאוּ אוֹהֲבָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמוֹדִיעִים לוֹ, שֶׁאִם יֵשׁ בּוֹ חוֹבָה שֶׁיָּשׁוּב מִמֶּנָּה וִיעַיֵּן בִּדְבָרָיו. אִם מְקַבֵּל – מוּטָב, וְאִם לֹא – מוֹכִיחַ אוֹתוֹ בְגָלוּי, בְּמָמוֹנוֹ, בְּבָנָיו, שֶׁכֻּלָּם מְדַבְּרִים עָלָיו וְיָבוֹאוּ אֵלָיו. אִם מְקַבֵּל – מוּטָב, וְאִם לֹא – מַתִּיר לוֹ קוֹנוֹ לַעֲשׂוֹת רְצוֹנוֹ, וְלֹא מַחֲזִיק בּוֹ לְעוֹלָמִים. כְּגוֹן זֶה צָרִיךְ לוֹ לְהוֹכִיחַ לַחֲבֵרוֹ בָּרִאשׁוֹנָה בַּסֵּתֶר, וְאַחַר כָּךְ בֵּין אוֹהֲבָיו, וּלְבַסּוֹף בְּגָלוּי. מִכָּאן וּלְהָלְאָה יַעֲזֹב לוֹ וְיַעֲשֶׂה כִרְצוֹנוֹ.
- וְעַל זֶה כָּתוּב הוֹכֵחַ תּוֹכִיחַ. הוֹכֵחַ – בַּסֵּתֶר, שֶׁלֹּא יֵדַע בּוֹ בֶּן אָדָם. תּוֹכִיחַ – בֵּין חֲבֵרָיו וְאוֹהֲבָיו. אֶת עֲמִיתֶךָ – בְּגָלוּי. וְעַל כֵּן לֹא כָתוּב בָּרִאשׁוֹנָה תּוֹכִיחַ, אֶלָּא הוֹכֵחַ. וְעוֹד הוֹכֵחַ – אִם הוּא אָדָם שֶׁיִּתְבַּיֵּשׁ, לֹא יֹאמַר לוֹ וְלֹא יוֹכִיחַ אוֹתוֹ אֲפִלּוּ בַּסֵּתֶר, אֶלָּא יֹאמַר לְפָנָיו כְּמִי שֶׁמְּסַפֵּר בִּדְבָרִים אֲחֵרִים. וּבְתוֹךְ אוֹתָם דְּבָרִים יַזְכִּיר מִי שֶׁעוֹשֶׂה אוֹתוֹ הַחֵטְא הוּא כָּךְ וְכָךְ, כְּדֵי שֶׁהוּא יֵדַע בְּעַצְמוֹ וְיַעֲזֹב אֶת אוֹתוֹ הַחֵטְא. וְעַל כֵּן הוֹכֵחַ. וְאִם לֹא – תּוֹכִיחַ. וְאַחַר כָּךְ אֶת עֲמִיתֶךָ – בְּגָלוּי. מִכָּאן וָהָלְאָה – וְלֹא תִשָּׂא עָלָיו חֵטְא..
Zohar Kedoshim
Continued from previous DZ
101
In the beginning, He informs him secretly to rebuke him and awaken him so that no one else knows. This is between the two. If he accepts the rebuke, it is good. If not, He informs him among his friends. When the High Priest was in the world, He would afflict him with illness in his bed, and the beloved ones of the Holy One, Blessed be He, would come and inform him that if there is any fault in him, he should repent and examine his deeds. If he accepts, it is good. If not, He rebukes him openly by punishing him through his wealth or his children so that everyone whispers about him and comes to awaken him to repentance. If he accepts, it is good. If not, his Master begins to do His will and no longer troubles him.
Similarly, one should rebuke his friend. First in secret, then among his friends, and finally openly. After that, he should leave him to act according to his own will.
102
Therefore, it is written, “הוֹכֵחַ תּוֹכִיחַ,” “You shall surely rebuke your neighbor” (Leviticus 19:17). This means “rebuke” (הוֹכֵחַ), in secret, so that no one else knows. “Rebuke” (תּוֹכִיחַ), among his friends and loved ones. “Your neighbor” (אֶת עֲמִיתֶךָ), means openly. Therefore, it does not initially say “rebuke” (תּוֹכִיחַ), which implies among friends, but rather “rebuke” (הוֹכֵחַ) in secret.
Additionally, “rebuke” (הוֹכֵחַ), if he is a person who is easily embarrassed, do not tell him directly or rebuke him, even in secret. Instead, speak in his presence as if telling a different story, and amid these words, mention someone who committed a similar sin and what should be done so that he understands on his own and leaves the sin. Therefore, it says “rebuke” (הוֹכֵחַ). If this does not work, then “rebuke” (תּוֹכִיחַ), and afterward, openly, “your neighbor” (את עמיתך), as mentioned above. From that point onward, “and you shall not bear sin because of him” (וְלֹא תִשָּׂא עָלָיו חֵטְא), meaning do not rebuke him further.
Lesson;
The initial rebuke is done secretly to avoid public shame and allow the person to correct his behavior privately. If the secret rebuke is not accepted, it is given among friends who can help influence the person to repent. If the rebuke among friends is still not accepted, it becomes public, often through misfortunes that others notice, encouraging the person to reflect on his actions.
The method of rebuke mirrors how the Holy One, Blessed be He, rebukes, escalating from private to public admonition, showing care and patience in the process. If all forms of rebuke fail, the person is left to act according to his will, indicating that the responsibility to rebuke has been fulfilled.
When dealing with someone who is easily embarrassed, indirect methods of rebuke should be used, allowing the person to realize and correct their mistake without direct confrontation.
This Zohar teaching emphasizes the importance of sensitivity, discretion, and a structured approach to rebuking someone. It ensures that it is done with the intention of helping the person making corrections without causing unnecessary shame or discomfort.
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Daily Zohar 4606
Hebrew translation:
- לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְגוֹ’. מִצְוָה זוֹ לְהוֹכִיחַ אֶת אוֹתוֹ שֶׁחָטָא לְהַרְאוֹת לוֹ אַהֲבָה רַבָּה, שֶׁאוֹהֵב אוֹתוֹ, כְּדֵי שֶׁהוּא לֹא יֵעָנֵשׁ. שֶׁהֲרֵי כָּתוּב בַּקָּדוֹשׁ בָּרוּךְ הוּא, כִּי אֶת אֲשֶׁר יֶאֱהַב ה’ יוֹכִיחַ. וּכְמוֹ שֶׁעוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא וּמוֹכִיחַ אֶת מִי שֶׁאוֹהֵב אוֹתוֹ, כָּךְ יִלְמַד אָדָם מֵאוֹתָהּ הַדֶּרֶךְ וְיוֹכִיחַ אֶת חֲבֵרוֹ. בַּמֶּה מוֹכִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָדָם? הוּא מוֹכִיחוֹ בְּאַהֲבָה בַּסֵּתֶר. אִם יְקַבֵּל אוֹתוֹ – יָפֶה. וְאִם לֹא מוֹכִיחוֹ בֵּין אוֹהֲבָיו, אִם יְקַבֵּל – יָפֶה, וְאִם לֹא – מוֹכִיחוֹ בְגָלוּי לְעֵין כֹּל. אִם יְקַבֵּל – יָפֶה. וְאִם לֹא – מֵנִיחַ אוֹתוֹ וְלֹא מוֹכִיחַ אוֹתוֹ, וְעוֹזֵב אוֹתוֹ שֶׁיֵּלֵךְ וְיַעֲשֶׂה אֶת רְצוֹנוֹ..
Zohar Kedoshim
Continued from previous DZ
100
Leviticus 19:17
“לֹא תִשְׂנָא אֶת אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת עֲמִיתֶךָ וְלֹא תִשָּׂא עָלָיו חֵטְא.”
“‘You shall not hate your brother in your heart. You shall surely rebuke your neighbor and not bear sin because of him.”
This commandment is to rebuke one who sins and to show him great love, demonstrating that the rebuker loves him so that the one who rebukes will not be punished. For it is written about the Holy One, Blessed be He,
Proverbs 3:12
“כִּי אֶת אֲשֶׁר יֶאֱהַב יְהוָה יוֹכִיחַ וּכְאָב אֶת בֵּן יִרְצֶה.”
“For whom YHVH loves He corrects, Just as a father the son in whom he delights.”
Just as the Holy One, Blessed be He, rebukes those He loves, so should a person learn from this way and rebuke his friend whom he loves.
How does the Holy One, Blessed be He, rebuke a person? He rebukes him in love, in secret. If the person accepts the rebuke, it is good. If not, He rebukes him among his friends. If he accepts it, it is good. If not, He rebukes him openly in front of everyone. If he accepts it, it is good. If not, He leaves him and no longer rebukes him, allowing him to go and do as he wishes.
Lesson;
The act of rebuking should show great love, emphasizing that the intention is to help and care for the other person, leading him to repentance and correction. Rebuke starts in secret, then among friends, then openly; if all else fails, the person is left to his own devices.
It is important to rebuke a person out of love and in a manner that seeks the well-being of the one being rebuked. The process is gradual, ensuring it is done with sensitivity and care, reflecting Hashem’s method of correction.
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Daily Zohar 4605
Hebrew translation:
- וְכָל כָּךְ לָמָּה? מִשּׁוּם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מָצוּי שָׁם. וּמִשּׁוּם כָּךְ צָרִיךְ לְהַשְׁלִים אֶת הַדִּין. כְּמוֹ שֶׁהוּא עוֹשֶׂה לְמַטָּה, כְּמוֹ שֶׁלּוֹ מַמָּשׁ עוֹשֶׂה לְמַעְלָה. וּבֹא רְאֵה, הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂם כִּסֵּא שֶׁל דִּין בְּשָׁעָה שֶׁיּוֹשְׁבִים הַדַּיָּנִים, זֶהוּ שֶׁכָּתוּב (תהלים ט) כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ. וּמִשָּׁם נִתְקָן כִּסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמִי הוּא הַכִּסֵּא? אֵלּוּ הֵם צֶדֶק וּמִשְׁפָּט. זֶהוּ שֶׁכָּתוּב (שם פט) צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ. וּמִי שֶׁדָּן דִּין, צָרִיךְ לָדוּן (לָשֶׁבֶת) בְּכִסֵּא הַמֶּלֶךְ. וְאִם פּוֹגֵם אֶחָד מֵהֶם, כְּאִלּוּ פָּגַם אֶת כִּסֵּא הַמֶּלֶךְ. וְאָז הַקָּדוֹשׁ בָּרוּךְ הוּא מִסְתַּלֵּק מִבֵּין הַדַּיָּנִים, וְלֹא עוֹמֵד בְּדִינֵיהֶם. וּמָה אוֹמֵר? (שם יב) עַתָּה אָקוּם יֹאמַר ה’ וְגוֹ’. וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת, (שם נז) רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים..
Zohar Kedoshim
Continued from previous DZ
99
And why is all this so? It is because the Holy One, Blessed be He, is present there, in the place of judgment (מִשְׁפָּט). Therefore, the judgment must be completed properly. Just as it is done below, so does the Holy One, Blessed be He, do above. Come and see, the Holy One, Blessed be He, establishes the seat of judgment when the judges sit. As it is written,
Psalm 9:8
“וַיהוָה לְעוֹלָם יֵשֵׁב כּוֹנֵן לַמִּשְׁפָּט כִּסְאוֹ.”
“He shall judge the world in righteousness, And He shall administer judgment for the peoples in uprightness.”
From there, the throne of the Holy One, Blessed be He, which is Binah, is established. And what is His throne? These are righteousness (צדק) and judgment (מִשְׁפָּט). As it is written,
Psalms 89:15
“צֶדֶק וּמִשְׁפָּט מְכוֹן כִּסְאֶךָ חֶסֶד וֶאֱמֶת יְקַדְּמוּ פָנֶיךָ.”
“Righteousness and justice are the foundation of Your throne; Mercy and truth go before Your face.”
And whoever judges a case must sit on the king’s throne. If he mars one of them, it is as if he mars the king’s throne. Then, the Holy One, Blessed be He, withdraws from among the judges, and He does not stand in their judgment. What is said, then?
Psalms 12:6
“מִשֹּׁד עֲנִיִּים מֵאַנְקַת אֶבְיוֹנִים עַתָּה אָקוּם יֹאמַר יְהוָה אָשִׁית בְּיֵשַׁע יָפִיחַ לוֹ.”
“For the oppression of the poor, for the sighing of the needy, Now I will arise,” says YHVH; “I will set him in the safety for which he yearns.”
And the Holy Spirit says,
Psalms 57:6
“רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים עַל כָּל הָאָרֶץ כְּבוֹדֶךָ.”
“Be exalted, O God, above the heavens; Let Your glory be above all the earth.”
Lesson;
The presence of the Holy One, Blessed be He, in the place of judgment emphasizes the sacredness and importance of justice being carried out correctly. Since the actions of judges on earth reflect the actions above, they need to make impartial judgments. Any corruption or bias mars the judgment’s integrity, negating the Torah laws, analogous to marring the Holy throne.
This Zohar teaching underscores the profound responsibility of judges to administer justice fairly and impartially, reflecting the righteousness of Hashem’s judgment. Judges in this world have the sacred duty to uphold the integrity of judgment because there is a connection between justice made in this world and the upper levels.
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Daily Zohar 4604
Hebrew translation:
- וְעִם כָּל זֶה, צָרִיךְ אָדָם לִלְמֹד דִּבְרֵי תוֹרָה מִכָּל אָדָם, אֲפִלּוּ מִמִּי שֶׁאֵינוֹ יוֹדֵעַ. מִשּׁוּם שֶׁעַל כֵּן יִתְעוֹרֵר בַּתּוֹרָה, וְיָבֹא לִלְמֹד מִמִּי שֶׁיּוֹדֵעַ, וְאַחַר כָּךְ נִמְצָא שֶׁהוֹלֵךְ בַּתּוֹרָה בְּדֶרֶךְ אֱמֶת. בֹּא רְאֵה, יִשְׁתַּדֵּל אָדָם בָּעוֹלָם בַּתּוֹרָה וּבְמִצְווֹתֶיהָ אֲפִלּוּ שֶׁאֵין עוֹשֶׂה לִשְׁמָהּ, שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ.
- רַבִּי יוֹסֵי פָּתַח בַּפָּסוּק אַחֲרָיו וְאָמַר, לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט וְגוֹ’. לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט, כְּמַשְׁמָעוֹ. אֲבָל הֲרֵי נֶאֱמַר, שֶׁבַּפָּרָשָׁה הַזּוֹ יֵשׁ בָּהּ דְּבָרִים עֶלְיוֹנִים וְנִכְבָּדִים בְּמִצְווֹת הַתּוֹרָה. מִסּוֹף הַפָּסוּק הַזֶּה מַשְׁמָע, שֶׁכָּתוּב בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ. בֹּא רְאֵה, שְׁתֵּי דְרָגוֹת הֵן כָּאן – מִשְׁפָּט וָצֶדֶק. מַה בֵּין זֶה לָזֶה? אֶלָּא אֶחָד רַחֲמִים וְאֶחָד דִּין, וְזֶה מִתְבַּשֵּׂם עִם זֶה.
- כְּשֶׁמִּתְעוֹרֵר צֶדֶק, הוּא דָּן דִּין אֶת הַכֹּל כְּאֶחָד, שֶׁאֵין בּוֹ רַחֲמִים וְלֹא וַתְּרָנוּת. כְּשֶׁמִּתְעוֹרֵר מִשְׁפָּט, יֵשׁ בּוֹ רַחֲמִים. יָכוֹל יִהְיֶה הַכֹּל בְּמִשְׁפָּט? בָּא הַכָּתוּב וְאוֹמֵר, בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ. מָה הַטַּעַם? מִשּׁוּם שֶׁצֶּדֶק לֹא דָן אֶת זֶה וְעוֹזֵב אֶת זֶה, אֶלָּא כֻּלָּם כְּאֶחָד בְּמִשְׁקָל אֶחָד. כְּמוֹ כֵן, לֹא תִשָּׂא פְנֵי דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל, אֶלָּא כֻּלָּם בְּמִשְׁקָל אֶחָד, בְּצֶדֶק. יָכוֹל יִהְיֶה הַכֹּל בְּצֶדֶק בִּלְבַדּוֹ? בָּא הַכָּתוּב וְאָמַר תִּשְׁפֹּט, שֶׁצָּרִיךְ לְחַבֵּר אוֹתָם כְּאֶחָד שֶׁלֹּא יִמָּצֵא זֶה בְּלִי זֶה, וְזוֹהִי שְׁלֵמוּת הַדִּין..
Zohar Kedoshim
Continued from previous DZ
96
“שֶׁמִּתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ”
And with all this, a person must learn Torah from anyone, even from someone who does not know, because by doing so, he will awaken the desire to study more Torah and come to learn from others. And afterward, it will be found that he has walked in the Torah in the path of truth. Come and see, a person should always engage in the Torah and its commandments, even if he does not do so for the sake of studying the Torah (לא לשמה) to reveal its Light because from ‘not for its sake,’ he will come to study for the sake of the Torah (לשמה).
Notes:
The Talmud says (https://www.sefaria.org/Pesachim.50b.5?lang=bi&with=all&lang2=en)
“Rav Yehuda said that Rav said A person should always engage in Torah study and performance of mitzvot, even if he does so not for their own sake, as through the performance of mitzvot not for their own sake, one gains understanding and comes to perform them for their own sake.”
97
Rabbi Yossi opened with the following verse and said,
Leviticus 19:15
“לֹא תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא תִשָּׂא פְנֵי דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ.”
“‘You shall do no injustice in judgment. You shall not be partial to people with low incomes nor honor the person of the mighty. In righteousness, you shall judge your neighbor.”
“You shall do no injustice” is to be understood in its plain meaning. However, we have learned that this portion contains lofty and precious matters regarding the commandments of the Torah. This verse is explained by its conclusion, as it is written, “In righteousness shall you judge your neighbor.”
Come and see, there are two levels here: judgment (מִשְׁפָּט) and righteousness (צֶדֶק). What is the difference between them? One is mercy, which is judgment, referring to Zeir Anpin (male aspect), and the other is justice, which is righteousness, referring to Malchut (female aspect), and this one is sweetened by that one.
98
When righteousness (צֶדֶק) is aroused, it judges everyone equally, as it contains neither mercy nor leniency. When judgment (מִשְׁפָּט) is aroused, it includes mercy. One might think that everything should be judged solely by judgment, but the verse says, “בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ” “In righteousness shall you judge your neighbor.” Why is this? Because righteousness does not judge one person and pardon another; it judges everyone equally, without distinction. Similarly, “לֹא תִשָּׂא פְנֵי דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל” “You shall not show favoritism to a poor person, nor honor a great person”, but judge everyone equally, in righteousness.
One might think that all judgment should be in righteousness alone, but the verse says, “You shall judge,” indicating that they must be combined. Neither should exist without the other, which is the perfection of judgment.
Lesson;
Judgment (מִשְׁפָּט) relates to Zeir Anpin (associated with mercy), and righteousness (צֶדֶק) relates to Malchut (associated with justice).
Righteousness judges everyone equally without favoritism, reflecting the idea of impartiality in justice.
The principle of not showing favoritism to the poor or the rich and famous emphasizes the importance of impartiality in legal and moral judgments. If a poor person and a rich person are in court and the rich person is dressed ‘higher,’ the judge can order a rich person to dress the poor person like him or dress down like the poor person.
This Zohar teaching emphasizes the importance of understanding both the literal and the deeper meaning of the Torah’s commandments. It underscores the relationship between mercy and justice and the need to balance these attributes in pursuing righteousness, ensuring that all are judged relatively without bias.
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Daily Zohar 4603
Hebrew translation:
- וּמִי שֶׁעוֹסֵק (שֶׁלּוֹמֵד) בַּתּוֹרָה וְלֹא מִשְׁתַּדֵּל בָּהּ בְּדֶרֶךְ אֱמֶת וּבְדֶרֶךְ יְשָׁרָה, אוֹתוֹ הַדָּבָר עוֹלֶה וְסוֹטֶה בַדְּרָכִים, וְאֵין מִי שֶׁיִּתְחַבֵּר עִמּוֹ, וְהַכֹּל דּוֹחִים אוֹתוֹ הַחוּצָה, וְהוֹלֵךְ וּמְשׁוֹטֵט בָּעוֹלָם וְלֹא יִמְצָא מָקוֹם. מִי גָרַם לוֹ אֶת זֶה? אוֹתוֹ שֶׁהִסְטָה אוֹתוֹ מִדֶּרֶךְ הַיָּשָׁר. זֶהוּ שֶׁכָּתוּב וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל. וּמִשּׁוּם כָּךְ כָּתוּב, וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי ה’.
- וּמִי שֶׁתְּשׁוּקָתוֹ לַעֲסֹק בַּתּוֹרָה וְלֹא מוֹצֵא מִי שֶׁיְּלַמֵּד אוֹתוֹ, וְהוּא בְּאַהֲבַת הַתּוֹרָה לוֹמֵד אוֹתָהּ, וּמְגַמְגֵּם בָּהּ בְּגִמְגּוּם שֶׁאֵינוֹ יוֹדֵעַ – כָּל דִּבּוּר וְדִבּוּר עוֹלֶה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא שָׂמֵחַ בְּאוֹתוֹ דִבּוּר וּמְקַבֵּל אוֹתוֹ, וְנוֹטֵעַ אוֹתוֹ סְבִיב אוֹתוֹ הַנַּחַל, וְנַעֲשִׂים מֵאוֹתָם דִּבּוּרִים עֵצִים גְּדוֹלִים, וְנִקְרָאִים עַרְבֵי נַחַל. זֶהוּ שֶׁכָּתוּב (משלי ה) בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד.
- וְדָוִד הַמֶּלֶךְ אָמַר, (תהלים פו) הוֹרֵנִי ה’ דַּרְכֶּךָ אֲהַלֵּךְ בַּאֲמִתֶּךָ. וְכָתוּב (שם כז) וּנְחֵנִי בְּאֹרַח מִישׁוֹר לְמַעַן שׁוֹרְרָי. אַשְׁרֵי אוֹתָם שֶׁיּוֹדְעִים אֶת דַּרְכֵי הַתּוֹרָה וּמִשְׁתַּדְּלִים בָּהּ בְּדֶרֶךְ יְשָׁרָה, שֶׁהֵם נוֹטְעִים עֲצֵי חַיִּים לְמַעְלָה, שֶׁכֻּלָּם רְפוּאָה. וּמִשּׁוּם כָּךְ כָּתוּב, (מלאכי כ) תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ. וְכִי יֵשׁ תּוֹרָה שֶׁאֵינָהּ אֱמֶת? כֵּן, כְּמוֹ שֶׁאָמַרְנוּ, שֶׁמּוֹרֶה מִי שֶׁלֹּא יוֹדֵעַ, וְאֵינוֹ אֱמֶת, וְאוֹתוֹ שֶׁלּוֹמֵד מִמֶּנּוּ, לוֹמֵד דָּבָר שֶׁאֵינוֹ אֱמֶת. וּמִשּׁוּם כָּךְ כָּתוּב, תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ..
Zohar Kedoshim
Continued from previous DZ
93
One who engages in the Torah but does not engage in it in the path of truth and the righteous way, that speech ascends and deviates from the path. No one will connect with it, and everyone rejects it outside. It wanders around the world and does not find a place. What caused this? It is that person who deviated from the straight path. As it is said,
Leviticus 19:14
“לֹא תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה.”
“You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear your God: I am YHVH.”
This verse means not to put a stumbling block in the words of the Torah that come out of his mouth. And therefore it is written, ‘You shall fear your God; I am YHVH.’
94
One whose desire is to study the Torah but cannot find someone to teach him, and in his love for the Torah, he speaks of it and stammers over it with stammering, not knowing, each word ascends, and the Holy One, Blessed be He, rejoices in that word, accepts it, and plants it around that stream, which is Binah. These words become great trees, that is, great lights, and they are called ‘עַרְבֵי נַחַל’ ‘willows of the brook.’ This is what is meant by,
Proverbs 5:19
“אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן דַּדֶּיהָ יְרַוֻּךָ בְכָל עֵת בְּאַהֲבָתָהּ תִּשְׁגֶּה תָמִיד.”
“As a loving deer and a graceful doe, Let her breasts satisfy you at all times, And always be enraptured with her love.”
95
King David said,
Psalm 86:11
“הוֹרֵנִי יְהוָה דַּרְכֶּךָ אֲהַלֵּךְ בַּאֲמִתֶּךָ יַחֵד לְבָבִי לְיִרְאָה שְׁמֶךָ.”
“Teach me Your way, O YHVH; I will walk in Your truth; Unite my heart to fear Your name.”
And it is written,
Psalm 27:11
“הוֹרֵנִי יְהוָה דַּרְכֶּךָ וּנְחֵנִי בְּאֹרַח מִישׁוֹר לְמַעַן שׁוֹרְרָי.”
“Teach me Your way, O LORD, And lead me in a smooth path because of my enemies.”
Blessed are those who know the ways of the Torah and engage in it in the righteous path, for they plant trees of life above, meaning they draw down Mochin (light from the upper three sefirot) to Zeir Anpin, which is called the Tree of Life. All of these are healing to the soul. Therefore, it is written,
Malachi 2:6
“תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ וְעַוְלָה לֹא נִמְצָא בִשְׂפָתָיו בְּשָׁלוֹם וּבְמִישׁוֹר הָלַךְ אִתִּי וְרַבִּים הֵשִׁיב מֵעָוֹן.”
“The Torah of truth was in his mouth, And injustice was not found on his lips. He walked with Me in peace and equity, And turned many away from iniquity.”
Lesson;
This Zohar teaching emphasizes the critical importance of engaging with the Torah in a truthful and upright manner. It recognizes the profound responsibility that comes with teaching and studying sacred texts. It highlights the consequences of deviating from this path and the ethical imperatives that underpin Torah study.
The value placed on the sincere effort to study Torah is profound, regardless of one’s initial level of understanding. It highlights the divine appreciation and joy in these efforts and their transformative power in the spiritual realm. The imagery of planting and growth around Binah conveys sincere Torah study’s nurturing and elevating impact. We should seek genuine and honest engagement with the study of the Torah. There are consequences of false teachings and the profound spiritual impact of truthfully studying and teaching the Torah. We need proper guidance and Hashem’s blessings to walk on the path of truth.
Deuteronomy 18:13
“תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ.”
“Thou shalt be perfect (blameless) with YHVH your God.”
Friday would be a good day to make a Donation, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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The post Daily Zohar # 4603 – Kedoshim – How to study the Torah and and benefit from it appeared first on Daily Zohar.
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Daily Zohar 4602
Hebrew translation:
- וְהַמֶּלֶךְ הָעֶלְיוֹן, הַמְרַחֵם עַל מַעֲשֵׂי יָדָיו, הוֹכִיחַ אוֹתוֹ וְאָמַר לוֹ, וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ, וְהוּא לֹא קִבֵּל מִמֶּנּוּ, וְנִמְשַׁךְ אַחַר אִשְׁתּוֹ וְנִתְגָּרֵשׁ לְעוֹלָמִים. שֶׁהֲרֵי הָאִשָּׁה עוֹלָה לַמָּקוֹם הַזֶּה, וְלֹא יוֹתֵר. וְהָאִשָּׁה גָרְמָה מָוֶת לַכֹּל.
- בֹּא רְאֵה, לָעוֹלָם הַבָּא כָּתוּב, (ישעיה סה) כִּי כִימֵי הָעֵץ יְמֵי עַמִּי. כִימֵי הָעֵץ – אוֹתוֹ עֵץ שֶׁנּוֹדָע. בְּאוֹתוֹ זְמַן כָּתוּב, (שם כה) בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה ה’ אֱלֹהִים דִּמְעָה מֵעַל כָּל פָּנִים. בָּרוּךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן יִמְלֹךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן..
Zohar Emor
Continued from previous DZ
339
And the Supreme King, whose mercy is upon His creations, rebuked him, saying, “But of the Tree of the Knowledge of Good and Evil, you shall not eat from it” (Genesis 2:17). Yet he did not heed His words and followed his wife. Consequently, he was expelled from the world of the Garden of Eden. For the woman ascends to this place and no further. And the woman caused death for all.
Explanation (Rav Ashlag’s): When Malchut is in a state of judgment, it is called the Tree of Knowledge of Good and Evil. This is based on the principle that if one has merits, it is good; if not, it is evil. Adam was commanded not to draw Chokma from it in a way that descends from above to below, for this would cause death. Instead, Adam should cleave to the Tree of Life, which is his root, referring to Zeir Anpin. Eve should cleave to Malchut from the side of mercy, which is attached to the Tree of Life. This means that the Chokma in her illuminates from below to above. As the Zohar said, “For the woman ascends to this place,” referring to Malchut, which is called the Tree of Knowledge. However, when Malchut is attached to Zeir Anpin, she shares the same aspect as the Tree of Life.
But Eve took from it when Malchut was separated from Zeir Anpin, or more precisely, when she drew from above to below and thus became separated from Zeir Anpin, transforming it into death, as in the secret of “רַגְלֶיהָ יֹרְדוֹת מָוֶת שְׁאוֹל צְעָדֶיהָ יִתְמֹכוּ.” “Her feet go down to death, Her steps lay hold of hell.” (Proverbs 5:5). This is why it is said that the woman caused death for all.
340
Come and see, in the world to come it is written, “כימי העץ ימי עמי” “For as the days of a tree shall be the days of My people” (Isaiah 65:22). “As the days of a tree,” refers to the Tree of Life. At that time, it is written,
Isaiah 25:8
“בִּלַּע הַמָּוֶת לָנֶצַח וּמָחָה אֲדֹנָי יְהוִה דִּמְעָה מֵעַל כָּל פָּנִים וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל הָאָרֶץ כִּי יְהוָה דִּבֵּר.”
“He will swallow up death forever, And YHVH GOD will wipe away tears from all faces; The rebuke of His people He will take away from all the earth; For YHVH has spoken.”
Blessed be the Lord forever, Amen and Amen. YHVH shall reign forever, Amen and Amen.
Lesson;
The woman, Eve, was the aspect of the Tree of Knowledge. Her action with the Snake drew the Light of Chokmah before the time, creating separation from Zeir Anpin and introducing death into the world.
Despite Hashem’s warning, Adam did not accept the command. Instead, he followed his wife’s lead and made immortality a state that would continue until the Final Redemption, when “He will swallow up death forever, And YHVH GOD will wipe away tears from all faces.” Restoring the connection to the Tree of Life, and immortality.
This concludes the study of Zohar Emor
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Daily Zohar 4601
Hebrew translation:
- אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: אָדָם, עָזַבְתָּ אֶת הַחַיִּים וְדָבַקְתָּ בַּמָּוֶת. חַיִּים, שֶׁכָּתוּב וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן, הָעֵץ שֶׁנִּקְרָא חַיִּים, שֶׁמִּי שֶׁאוֹחֵז בּוֹ לֹא טוֹעֵם טַעַם הַמָּוֶת לְעוֹלָמִים, וְנִדְבַּקְתָּ בְּעֵץ אַחֵר – הֲרֵי וַדַּאי מָוֶת הוּא כְּנֶגְדְּךָ. זֶהוּ שֶׁכָּתוּב (משלי ה) רַגְלֶיהָ יֹרְדוֹת מָוֶת וְגוֹ’. וְכָתוּב (קהלת ז) וּמוֹצֶא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה. וַדַּאי שֶׁנִּדְבַּק לְמָקוֹם שֶׁל מָוֶת, וְעָזַב אֶת הַמָּקוֹם שֶׁל חַיִּים, מִשּׁוּם כָּךְ נִגְזַר עָלָיו וְעַל כָּל הָעוֹלָם מָוֶת.
- אִם הוּא חָטָא, מֶה חָטְאוּ כָּל הָעוֹלָם? אִם תֹּאמר שֶׁכָּל הַבְּרִיּוֹת בָּאוּ וְאָכְלוּ מֵהָעֵץ הַזֶּה וְנִלְקַח מִכֻּלָּם – לֹא כָּךְ. אֶלָּא בְּשָׁעָה שֶׁאָדָם עָמַד עַל רַגְלָיו, רָאוּ אוֹתוֹ כָּל הַבְּרִיּוֹת וּפָחֲדוּ מִפָּנָיו, וְהָיוּ נוֹסְעִים אַחֲרָיו כְּמוֹ עֲבָדִים לִפְנֵי הַמֶּלֶךְ, וְהוּא אוֹמֵר לָהֶם: אֲנִי וְאַתֶּם, (תהלים צה) בּוֹאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי ה’ עוֹשֵׂנוּ. וְכֻלָּם בָּאוּ אַחֲרָיו. כֵּיוָן שֶׁרָאוּ שֶׁאָדָם מִשְׁתַּחֲוֶה לַמָּקוֹם הַזֶּה וְנִדְבָּק בּוֹ, כֻּלָּם נִמְשְׁכוּ אַחֲרָיו, וְגָרַם מָוֶת לוֹ וּלְכָל הָעוֹלָם.
- אָז הִשְׁתַּנָּה הָאָדָם לְכַמָּה גְוָנִים, לִפְעָמִים לְטוֹב לִפְעָמִים לְרָע. לִפְעָמִים רֹגֶז, לִפְעָמִים נַחַת. לִפְעָמִים דִּין, וְלִפְעָמִים רַחֲמִים. לִפְעָמִים חַיִּים, לִפְעָמִים מָוֶת. וְלֹא עוֹמֵד בְּקִיּוּם תְּמִידִי בְּאֶחָד מֵהֶם, מִשּׁוּם שֶׁאוֹתוֹ מָקוֹם גָּרַם לוֹ. וְלָכֵן נִקְרָא לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת, מִצַּד זֶה לְצַד זֶה, מִטּוֹב לְרַע, מֵרַחֲמִים לְדִין, מִשָּׁלוֹם לִקְרָב, הִיא מִתְהַפֶּכֶת לַכֹּל. וְנִקְרָא טוֹב וָרָע, שֶׁכָּתוּב וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ..
Zohar Emor
Continued from previous DZ
336
The Holy One, Blessed be He, said to Adam, “Adam, you have abandoned Life and clung to death. Life is as it is written, ‘And the Tree of Life was in the midst of the garden’ (Genesis 2:9). The tree is called Life because whoever holds onto it does not ever taste the taste of death. But you clung to another tree; therefore, surely death is before you.” As it is written,
Proverbs 5:5
“רַגְלֶיהָ יֹרְדוֹת מָוֶת שְׁאוֹל צְעָדֶיהָ יִתְמֹכוּ.”
“Her feet go down to death, Her steps lay hold of hell.”
And it is also written,
Ecclesiastes 7:26
“וּמוֹצֶא אֲנִי מַר מִמָּוֶת אֶת הָאִשָּׁה אֲשֶׁר הִיא מְצוֹדִים וַחֲרָמִים לִבָּהּ אֲסוּרִים יָדֶיהָ טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּה וְחוֹטֵא יִלָּכֶד בָּהּ.”
“And I find more bitter than death The woman whose heart is snares and nets, Whose hands are fetters. He who pleases God shall escape from her, But the sinner shall be trapped by her.”
Surely, he clung to the place of death and left the place of Life. Therefore, death was decreed upon him and upon the whole world.
337
He asked, “If Adam sinned, what sin did the whole world commit, and why was death decreed upon the entire world? And if you say that all creatures came and ate from that tree, and it was taken from them all, it is not so. Rather, when Adam stood up on his feet, all the creatures saw him and were in awe and fear of him, and they followed him like servants before the king. And he said to them, ‘I and you, ‘
Psalm 95:6
“בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי יְהוָה עֹשֵׂנוּ.”
“Oh come, let us worship and bow down; Let us kneel before YHVH, our Maker.”
And they all followed him. They all followed him when they saw Adam bowing to that place, to the Tree of Knowledge, and clinging to it. Therefore, he caused death for himself and the whole world.
338
Then Adam changed into many forms: sometimes good and sometimes bad, sometimes anger and sometimes calm, sometimes judgment and sometimes mercy, sometimes Life and sometimes death. He does not remain consistently in any one state. This is because that place, meaning the Tree of Knowledge, caused him to be this way. Therefore, it is called “לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת” “the flaming sword that turns every way,” (Genesis 3:24) from side to side, from good to bad, from mercy to judgment, from peace to war. It turns in all directions and is called “good and bad.” As it is written,
Genesis 2:17
“וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת.”
“but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”
Lesson;
Adam’s sin was ignoring Hashem’s advice and connecting to the Tree of Knowledge of Good and Evil, representing death. Adam brought mortality upon himself and the world.
This Zohar teaching emphasizes the profound impact of the Tree of Knowledge on human nature, highlighting the introduction of duality and the resulting instability in human behavior and experience. By adhering to the Torah laws, we avoid the chaos that comes from the Tree of Knowledge, which gives us the choice to connect to the Tree of Life and earn merits for the Final Redemption, restoring immortality.
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Daily Zohar 4600
Hebrew translation:
- וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְגוֹ’ (בראשית ב). בֹּא רְאֵה, שֶׁהֲרֵי בְּנֵי אָדָם לֹא יוֹדְעִים וְלֹא מִסְתַּכְּלִים וְלֹא מַשְׁגִּיחִים, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָדָם וְכִבֵּד אוֹתוֹ בְּכָבוֹד עֶלְיוֹן, רָצָה מִמֶּנּוּ לְהִדָּבֵק בּוֹ, כְּדֵי שֶׁיִּמָּצֵא יְחִידִי, וּבַלֵּב יְחִידִי, וּבְמָקוֹם שֶׁל דְּבֵקוּת יְחִידָה, שֶׁלֹּא יִשְׁתַּנֶּה וְלֹא יִתְהַפֵּךְ לְעוֹלָמִים בְּאוֹתוֹ קֶשֶׁר הָאֱמוּנָה הַיְחִידָה, שֶׁהַכֹּל נִקְשָׁר בּוֹ. זֶהוּ שֶׁכָּתוּב וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן.
- וְאַחַר כָּךְ סָטוּ מִדֶּרֶךְ הָאֱמוּנָה, וְעָזְבוּ אֶת הָעֵץ הַיָּחִיד הָעֶלְיוֹן מִכָּל הָעֵצִים, וּבָאוּ לְהִדָּבֵק בְּמָקוֹם שֶׁמִּשְׁתַּנֶּה וּמִתְהַפֵּךְ מִגָּוֶן לְגָוֶן, וּמִטּוֹב לְרָע, וּמֵרָע לְטוֹב, וְיָרְדוּ מִמַּעְלָה לְמַטָּה, וְנִדְבְּקוּ לְמַטָּה בְּשִׁנּוּיִים רַבִּים, וְעָזְבוּ אֶת הָעֶלְיוֹן שֶׁל הַכֹּל, שֶׁהוּא אֶחָד, וְלֹא מִשְׁתַּנֶּה לְעוֹלָמִים. זֶהוּ שֶׁכָּתוּב (קהלת ז) אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת הָאָדָם יָשָׁר וְהֵמָּה בִקְשׁוּ חִשְּׁבֹנוֹת רַבִּים. וְהֵמָּה בִקְשׁוּ חִשְּׁבֹנוֹת רַבִּים וַדַּאי, אָז הִתְהַפֵּךְ לִבָּם לְאוֹתוֹ צַד מַמָּשׁ, לִפְעָמִים לְטוֹב, לִפְעָמִים לְרָע, לִפְעָמִים לְרַחֲמִים, לִפְעָמִים לְדִין. כְּמוֹ אוֹתוֹ הַדָּבָר שֶׁנִּדְבְּקוּ בוֹ וַדַּאי. וְהֵמָּה בִקְשׁוּ חִשְּׁבֹנוֹת רַבִּים, וְנִדְבְּקוּ בָהֶם..
Zohar Emor
Continued from previous DZ
334
Genesis 3:6
“וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכַל.”
“So when the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise, she took of its fruit and ate. She also gave to her husband with her, and he ate.”
Come and see, people do not know, do not observe, and do not consider that when the Holy One, Blessed be He, created Adam and honored him with supreme glory, He wished that Adam cling to Him. This was so that Adam would be unique, with a unified heart, in a place of unique adherence to him, which would never change or be overturned. In this bond of singular faith, everything is connected. As it is written, ‘וְעֵץ הַחַיִּים בְּתוֹךְ הַגָּן’ ‘And the tree of life was in the midst of the garden’ (Genesis 2:9). This refers to Zeir Anpin, which is called the Tree of Life, so that he would cling to it, as mentioned above, which has no duality of good and evil.
335
Afterward, they deviated from the path of faith and abandoned the unique tree above all trees, which is the Tree of Life, referring to Zeir Anpin. They sought to cling to a place that changes and transforms from one state to another, from good to evil and from evil to good, which is the Tree of Knowledge of Good and Evil. They descended from above to below and became attached to many changes below. They left the highest of all, which is One, and never change. As it is written,
Ecclesiastes 7:29
“לְבַד רְאֵה זֶה מָצָאתִי אֲשֶׁר עָשָׂה הָאֱלֹהִים אֶת הָאָדָם יָשָׁר וְהֵמָּה בִקְשׁוּ חִשְּׁבֹנוֹת רַבִּים.”
“Truly, this only I have found: That God made man upright, But they have sought out many schemes.”
They indeed sought many schemes, such as the Tree of Knowledge, which has many changes, as mentioned above. Then their hearts turned in that very direction, sometimes towards good and sometimes towards evil, sometimes towards mercy and sometimes towards judgment. Indeed, just like the matter they clung to. They sought many schemes and became attached to them.
Lesson;
Adam was created with the highest light and intended to live in harmony with Hashem, clinging to the Tree of Life and avoiding the complexities and dualities introduced by the system of the Tree of Knowledge of good and evil.
The sin deviated Adam and Eve from the path of pure light, causing them to engage with good and evil and experience shifts between mercy and judgment.
The verse from Ecclesiastes underscores humanity’s tendency to seek out complex schemes and calculations, departing from the straightforward path intended by God.
This Zohar teaching emphasizes the importance of maintaining a singular, unwavering connection to the Tree of Life through our prayers and studies. It also warns against the consequences of engaging with the dualities and complexities of the Tree of Knowledge, which lead to spiritual instability and a departure from the intended path of faith and unity.
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The post Daily Zohar # 4600 – Emor – Cling to ‘One’ appeared first on Daily Zohar.
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Daily Zohar 4599
Hebrew translation:
- אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן – זוֹ כְּנֶסֶת יִשְׂרָאֵל שֶׁנִּקְרֵאת חֲבַצֶּלֶת, שֶׁעוֹמֶדֶת בְּיֹפִי שֶׁל נוֹי בְּגַן עֵדֶן לְהִנָּטֵעַ. הַשָּׁרוֹן, שֶׁהִיא (שׁוֹמֶרֶת נ”א שָׁרָה) וּמְשַׁבַּחַת אֶת הַמֶּלֶךְ הָעֶלְיוֹן. דָּבָר אַחֵר אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן – שֶׁצְּרִיכָה לִהְיוֹת מֻשְׁקָה מֵהַשְׁקָאַת הַנַּחַל הֶעָמֹק, מַעְיַן הַנְּחָלִים, כְּמוֹ שֶׁנֶּאֱמַר הָיָה הַשָּׁרוֹן (כָּעֲרָבָה). [לַאֲגַם מַיִם) שׁוֹשַׁנַּת הָעֲמָקִים, שֶׁעוֹמֵד בָּעֹמֶק שֶׁל הַכֹּל.
- שׁוֹשַׁנַּת הָעֲמָקִים, מִי הֵם הָעֲמָקִים? כְּמוֹ שֶׁנֶּאֱמַר (תהלים קל) מִמַּעֲמַקִּים קְרָאתִיךָ ה’. חֲבַצֶּלֶת הַשָּׁרוֹן, מֵאוֹתוֹ מָקוֹם שֶׁהַשְׁקָאַת הַנְּחָלִים הָעֲמֻקִּים יוֹצְאִים וְלֹא פוֹסְקִים לְעוֹלָמִים. שׁוֹשַׁנַּת הָעֲמָקִים, הַשּׁוֹשַׁנָּה שֶׁל אוֹתוֹ מָקוֹם שֶׁנִּקְרָא עֹמֶק הַכֹּל, נִסְתָּר מִכָּל הַצְּדָדִים.
- בֹּא רְאֵה, בָּרִאשׁוֹנָה חֲבַצֶּלֶת יְרֻקָּה עִם עָלִים יְרֻקִּים, אַחַר כָּךְ שׁוֹשַׁנָּה בִּשְׁנֵי גְוָנִים – אָדֹם וְלָבָן. שׁוֹשַׁנַּת – בְּשִׁשָּׁה עָלִים. שׁוֹשַׁנַּת – שֶׁשִּׁנְּתָה אֶת גְּוָנֶיהָ, וּמִשְׁתַּנָּה מִגָּוֶן לְגָוֶן. שׁוֹשַׁנַּת, בָּרִאשׁוֹנָה חֲבַצֶּלֶת. בִּזְמַן שֶׁרוֹצָה לְהִזְדַּוֵּג עִם הַמֶּלֶךְ, נִקְרֵאת חֲבַצֶּלֶת. אַחַר שֶׁנִּדְבְּקָה עִם הַמֶּלֶךְ עִם אוֹתָן נְשִׁיקוֹת, נִקְרֵאת שׁוֹשַׁנָּה, מִשּׁוּם שֶׁכָּתוּב (שיר ה) שִׂפְתוֹתָיו שׁוֹשַׁנִּים. שׁוֹשַׁנַּת הָעֲמָקִים. שֶׁהִיא מִשְׁתַּנָּה וּמְשַׁנָּה אֶת גְּוָנֶיהָ, לִפְעָמִים לְטוֹב, וְלִפְעָמִים לְרָע. לִפְעָמִים לְדִין, וְלִפְעָמִים לְרַחֲמִים..
Zohar Emor
Continued from previous DZ
331
“אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן” “I am the rose of Sharon”: This refers to the Congregation of Israel, which is Malchut, known as the “rose,” standing in the splendor of beauty in the Garden of Eden, to be planted there. “שרון” “Sharon,” which means “to sing” or “to praise,” signifies that she praises the Supreme King, who is Zeir Anpin.
Another interpretation: “I am the rose of Sharon,” which is Malchut, requires watering from the deep stream, the fountain of the rivers, which is Binah, as it is written, “הָיָה הַשָּׁרוֹן כָּעֲרָבָה” “The Sharon shall be like a wilderness” (Isaiah 33:9), meaning that Sharon symbolizes a flat land or plain. In other words, the rose in the plain is thirsty for water.
332
“שׁוֹשַׁנַּת הָעֲמָקִים” “Lily of the valleys”: This means she stands in the deepest place of all. “Lily of the valleys,” what are the valleys? It is as it is written,” שִׁיר הַמַּעֲלוֹת מִמַּעֲמַקִּים קְרָאתִיךָ יְהוָה” “Out of the depths I have called to You, O YHVH” (Psalms 130:1). The rose of Sharon is from that place where the watering of deep streams originates and never ceases, meaning from the place of revelation of Binah. “Lily of the valleys” refers to the lily from that place called the deepest of all, hidden from all sides, meaning from the concealed place of Binah.
333
“Come and see: In the beginning, Malchut is like a ‘lily of the valleys,’ green with green leaves. Afterward, she becomes a rose with two colors, red and white. A rose has six petals. A rose changes its colors, transforming from one color to another. At first, she is called “חֲבַצֶּלֶת” a ‘lily,’ that is, when she desires to unite with the King. After she cleaves to the King with these kisses, she is called “שׁוֹשַׁנָּה” a ‘rose,’ as it is written,
Songs 5:13
“לְחָיָו כַּעֲרוּגַת הַבֹּשֶׂם מִגְדְּלוֹת מֶרְקָחִים שִׂפְתוֹתָיו שׁוֹשַׁנִּים נֹטְפוֹת מוֹר עֹבֵר.”
“His cheeks are like a bed of spices, Banks of scented herbs. His lips are lilies, Dripping liquid myrrh.”
‘שׁוֹשַׁנַּת הָעֲמָקִים’ ‘Lily of the valleys’ means she changes and transforms her colors, sometimes for good, sometimes for bad, sometimes for judgment, and sometimes for mercy.
Lesson;
The Shechina in Malchut is depicted as a rose, representing beauty and splendor in the Garden of Eden. The term “Sharon” signifies the act of praising, highlighting the Shechina’s role in constantly praising and seeking the supernal King, Zeir Anpin. The Shechina in Malchut requires sustenance from Binah, the deep stream or fountain, representing the connection and dependence between the upper and lower levels. That is ‘being thirsty’ in the plain, Malchut. It tells about the concealed connection between Binah and Malchut.
The Shechina begins as a ‘lily of the valleys,’ green and full of potential, symbolizing the initial state of readiness and purity. The rose with six petals signifies the connection to the six sefirot (Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod) that precede Malchut in the Tree of Life.
The Shechina’s ability to change colors and her dynamic nature reflect her responsiveness to the spiritual state of the world, alternating between states of judgment and mercy based on our actions and supporting her with studies and spiritual connection to the upper level.
Initially called ‘חֲבַצֶּלֶת’ a ‘lily’ when she seeks union with the King, Zeir Anpin, she becomes ‘שׁוֹשַׁנָּה’ a ‘rose’ after achieving the union with our support, which means mature state. The metaphor of kisses from Song of Songs highlights the intimate and affectionate relationship between the Shechina and the Holy King, Zeir Anpin, which increases the ‘white’ aspect of the Shechina, drawing mercy to the world.
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The post Daily Zohar # 4599 – Emor – Help Lily become a rose appeared first on Daily Zohar.
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Daily Zohar 4598
Hebrew translation:
- עַד שֶׁהָיוּ הוֹלְכִים, רָאוּ נָחָשׁ אֶחָד הוֹלֵךְ לִפְנֵיהֶם. אָמַר רַבִּי שִׁמְעוֹן, וַדַּאי זֶה הוֹלֵךְ לְהַרְחִישׁ לָנוּ נֵס. רָץ אוֹתוֹ נָחָשׁ לִפְנֵיהֶם וְנִקְשַׁר בְּאֶפְעֶה אֶחָד בְּקֶשֶׁר הַדֶּרֶךְ, הֵסִיטוּ (נִלְחֲמוּ) זֶה אֶת זֶה וּמֵתוּ. כְּשֶׁהִגִּיעוּ, רָאוּ אֶת שְׁנֵיהֶם שׁוֹכְבִים בַּדֶּרֶךְ. אָמַר רַבִּי שִׁמְעוֹן, בָּרוּךְ הָרַחֲמָן שֶׁהִרְחִישׁ לָנוּ נֵס, שֶׁהֲרֵי כָּל מִי שֶׁמִּסְתַּכֵּל בָּזֶה כְּשֶׁהוּא בְּקִיּוּמוֹ, אוֹ שֶׁהוּא מִסְתַּכֵּל בָּאָדָם, לֹא יִנָּצֵל בְּוַדַּאי. כָּל שֶׁכֵּן אִם יִקְרַב אֵלָיו. קָרָא עָלָיו, (תהלים צא) לֹא תְאֻנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ. וּבַכֹּל עוֹשֶׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת שְׁלִיחוּתוֹ, וְאֵין לָנוּ לִנְהֹג בִּזָּיוֹן בְּכָל מַה שֶּׁהוּא עוֹשֶׂה. וְעַל זֶה כָּתוּב, (שם קמה) טוֹב ה’ לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו, וְכָתוּב, יוֹדוּךָ ה’ כָּל מַעֲשֶׂיךָ.
- רַבִּי שִׁמְעוֹן פָּתַח, (שיר ב) אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן שׁוֹשַׁנַּת הָעֲמָקִים. כַּמָּה חֲבִיבָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁבֵּחַ אוֹתָהּ, וְהִיא מְשַׁבַּחַת אוֹתוֹ תָּמִיד. וְכַמָּה שְׁבָחִים וּזְמִירוֹת מַתְקִינָה לַמֶּלֶךְ תָּמִיד. אַשְׁרֵי חֶלְקָם שֶׁל יִשְׂרָאֵל שֶׁאֲחוּזִים בְּגוֹרַל הַחֵלֶק הַקָּדוֹשׁ, כַּכָּתוּב (דברים לב) כִּי חֵלֶק ה’ עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ..
Zohar Emor
Continued from previous DZ
329
While they were walking, they saw a snake moving ahead of them. Rabbi Shimon said, “Surely, this snake is going to perform a miracle for us.” The Snake ran ahead of them and encountered a viper in the middle of the road. They fought each other, and both died. When they reached the spot, they saw both of them lying dead on the road. Rabbi Shimon said, “Blessed is the Merciful One who has performed a miracle for us. For anyone who looks at this viper while it is alive, or if it looks at a person, that person is certainly not saved, even more so if he comes close to it.” He recited,
Psalm 91:10
“לֹא תְאֻנֶּה אֵלֶיךָ רָעָה וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ.”
“No evil shall befall you, Nor shall any plague come near your dwelling;”
The Holy One, Blessed be He, fulfills His mission in everything around us, and we must not treat with disrespect anything He has made. Therefore, it is written,
Psalm 145:9
“טוֹב יְהוָה לַכֹּל וְרַחֲמָיו עַל כָּל מַעֲשָׂיו.”
“YHVH is good to all, And His tender mercies are over all His works.”
And it is written,
Psalms 145:10
“יוֹדוּךָ יְהוָה כָּל מַעֲשֶׂיךָ וַחֲסִידֶיךָ יְבָרְכוּכָה.”
“All Your works shall praise You, O LORD, And Your saints shall bless You.”
Notes:
Rabbi Shimon and his friends see the encounter with the Snake and the viper as a miraculous intervention by Hashem. Rabbi Shimon expresses gratitude for the miracle that protected them from harm. Everything created by God serves a purpose, and we must not disrespect any of His creations, even those that seem harmful.
The viper is described as extremely dangerous, to the extent that even looking at it could be fatal. Snakes are messengers of judgment as we read that Hashem told the Snake, “And I will put enmity Between you and the woman, And between your seed and her Seed; He shall bruise your head, And you shall bruise His heel.” (Genesis 3:15)
We should avoid looking at anything negative in this world. Looking at negativity, including wicked people, connects to the negativity and state of judgment they brought upon themselves in this lifetime. We pay to see things that give us pleasure, which means that the eyes absorb energy from the outside. For this reason, we don’t want to feed our souls with negative aspects. Reading and studying Torah and Zohar has the aspect of washing away negative sights.
330
Rabbi Shimon opened,
Songs 2:1
“אֲנִי חֲבַצֶּלֶת הַשָּׁרוֹן שׁוֹשַׁנַּת הָעֲמָקִים.”
“I am the rose of Sharon, the lily of the valleys.”
How beloved is the Congregation of Israel, which is the Shechina before the Holy One, Blessed be He. The Holy One praises her, and she constantly praises Him. How many praises and songs she always prepares for the King. Blessed are the portion of Israel, who are part of the sacred lot, as it is written,
Deuteronomy 32:9
“כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ.”
“For the YHVH’s portion is His people; Jacob is a lot of His inheritance.”
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Daily Zohar 4597
Hebrew translation:
- רַבִּי שִׁמְעוֹן הָיָה הוֹלֵךְ בַּדֶּרֶךְ, וְהָיוּ עִמּוֹ רַבִּי אֶלְעָזָר וְרַבִּי אַבָּא וְרַבִּי חִיָּיא וְרַבִּי יוֹסֵי וְרַבִּי יְהוּדָה. הִגִּיעוּ לְחָרִיץ מַיִם אֶחָד. הֶחֱלִיק רַבִּי יוֹסֵי בִּבְגָדָיו לְתוֹךְ הַמַּיִם, אָמַר, הַלְוַאי שֶׁחֲרִיצֵי הַמַּיִם לֹא הָיוּ נִמְצָאִים. אָמַר לוֹ רַבִּי שִׁמְעוֹן, אָסוּר לְךָ! שַׁמָּשׁ שֶׁל הָעוֹלָם הוּא, וְאָסוּר לִנְהֹג קָלוֹן בְּשַׁמָּשׁוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְכָל שֶׁכֵּן כְּשֶׁהֵם מַעֲשִׂים שֶׁל אֱמֶת שֶׁנִּמְצָאִים בְּהַנְהָגוֹת הַהַשְׁגָּחָה הָעֶלְיוֹנָה.
- פָּתַח וְאָמַר, (בראשית א) וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד. וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה – סְתָם, אֲפִלּוּ נְחָשִׁים וְעַקְרַבִּים וְיַתּוּשִׁים, וַאֲפִלּוּ אוֹתָם שֶׁנִּרְאִים מְחַבְּלֵי הָעוֹלָם, בְּכֻלָּם כָּתוּב וְהִנֵּה טוֹב מְאֹד, כֻּלָּם שַׁמָּשֵׁי הָעוֹלָם, מַנְהִיגֵי הָעוֹלָם, וּבְנֵי אָדָם אֵין יוֹדְעִים..
Zohar Emor
Continued from previous DZ
327
Rabbi Shimon was walking along the way with Rabbi Elazar, Rabbi Abba, Rabbi Chiya, Rabbi Yossi, and Rabbi Yehuda. They came to a ditch with water. Rabbi Yossi stepped into the water with his clothes and said, “I wish the irrigation ditches and water channels that people make in their fields to divert water did not exist.”
Rabbi Shimon said to him, “You must not say such things. They are the servants of the world, and it is forbidden for a person to treat the servants of the Holy One, Blessed be He, with disrespect, even if they cause harm. All the more so if they are true works, like these ditches in the fields, which are part of the upper providence, meaning there is a root in the upper world to this arrangement below.
328
Rabbi Shimon opened and said,
Genesis 1:31
“וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב מְאֹד וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי.”
“Then God saw everything He had made, and indeed it was very good. So the evening and the morning were the sixth day.”
“And God saw everything that He had made” is stated in general terms to include even snakes, scorpions, and mosquitoes, even those that seem to harm the world. About all of them, it is written, ‘and behold, it was very good.’ All of them are servants of the world, governors of the world, and people do not know this.
Lesson;
Rabbi Shimon emphasizes that all elements of the world, including those created by human intervention, are servants of Hashem and should be treated with respect.
It is forbidden to disrespect any aspect of the world that serves a function, even if it appears to cause inconvenience or harm. Respecting these elements acknowledges their integral part of Creation.
Despite their appearance as harmful, all creatures are part of Creation and are described as “very good.” People often fail to recognize the purpose and importance of these seemingly harmful creatures within the broader context of supernal providence. Rabbi Shimon’s teaching emphasizes the inherent value and purpose of all aspects of Creation, urging a wider understanding and appreciation of the interconnectedness and purpose underlying the natural world. This perspective encourages respect and reverence for all creatures, recognizing their roles within the purpose of Creation.
Friday would be a good day to make a Donation, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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Daily Zohar 4596
Hebrew translation:
- רַבִּי יֵיסָא פָּתַח וְאָמַר, (שם ג) אַל תִּקְרַב הֲלֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא. וּמַה מֹּשֶׁה, מִיּוֹם שֶׁנּוֹלַד, לֹא סָר מִמֶּנּוּ הַזֹּהַר הַקָּדוֹשׁ הָעֶלְיוֹן, כָּתוּב בּוֹ אַל תִּקְרַב הֲלֹם. אָמַר לוֹ, מֹשֶׁה, עַד כָּאן אֵינְךָ כְּדַאי לְהִשְׁתַּמֵּשׁ בִּכְבוֹדִי שַׁל נְעָלֶיךָ. וּמַה מֹּשֶׁה כָּךְ, שֶׁהָיָה מִתְקָרֵב בְּיִרְאָה בִּקְדֻשָּׁה כָּתוּב בּוֹ כָּךְ – מִי שֶׁקָּרֵב בְּאֹרַח שֶׁל קָלוֹן אֶל הַמֶּלֶךְ עַל אַחַת כַּמָּה וְכַמָּה.
- רַבִּי אַבָּא אָמַר, אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ. בֹּא רְאֵה, כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם, הָיוּ מַכִּירִים אֶת אוֹתָם הַגְּדוֹלִים שֶׁל הָעוֹלָם שֶׁמְּמֻנִּים עַל שְׁאָר הָעַמִּים, וּלְכָל אֶחָד וְאֶחָד הָיָה לוֹ פַּחַד לְבַדּוֹ מֵהֶם. כֵּיוָן שֶׁנִּקְשְׁרוּ בְּקֶשֶׁר הָאֱמוּנָה, וְקֵרַב אוֹתָם הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲבוֹדָתוֹ, נִפְרְדוּ מֵהֶם וְקָרְבוּ לָאֱמוּנָה הָעֶלְיוֹנָה הַקְּדוֹשָׁה. וּמִשּׁוּם כָּךְ כָּתוּב אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו, וְאַף עַל גַּב שֶׁזּוֹהִי עֲבוֹדָה זָרָה, כֵּיוָן שֶׁאֲנִי הִפְקַדְתִּי לָהֶם מְמֻנֶּה לְהַנְהִיג אֶת הָעוֹלָם, מִי שֶׁמְּקַלֵּל וּמְבַזֶּה אוֹתָם, וַדַּאי וְנָשָׂא חֶטְאוֹ, שֶׁהֲרֵי בִּרְשׁוּתִי עוֹמְדִים וְהוֹלְכִים וּמַנְהִיגִים אֶת בְּנֵי הָעוֹלָם. אֲבָל וְנֹקֵב שֵׁם ה’ מוֹת יוּמָת, לֹא וְנָשָׂא חֶטְאוֹ כְּמוֹ לְאֵלּוּ, אֶלָּא מוֹת יוּמָת. מוֹת בָּעוֹלָם הַזֶּה, יוּמָת בָּעוֹלָם הבָּא. לְאֵלֶּה וְנָשָׂא חֶטְאוֹ, מִשּׁוּם שֶׁמְּבַזֶּה מַעֲשֵׂי יָדָיו, מְבַזֶּה אֶת הַשַּׁמָּשִׁים שֶׁלִּי שֶׁאֲנִי הִפְקַדְתִּי, וְאָסוּר הוּא, אֲבָל מִיתָה לֹא הִתְחַיְּבָה בָהֶם..
Zohar Emor
Continued from previous DZ
325
Rabbi Yessa opened and said,
Exodus 3:5
“וַיֹּאמֶר אַל תִּקְרַב הֲלֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא.”
“Then He said, “Do not draw near this place. Take your sandals off your feet, for the place where you stand is holy ground.”
From the day he was born, Moses was never without the holy radiance, and yet it is written about him, ‘Do not come closer,’ the Holy One, Blessed be He, said to him, ‘Moses, until now, you are not worthy to use my honor. Take off your sandals.’ If Moses was told this despite approaching with awe and holiness, how much more so for anyone who approaches the king with disrespect?
326
Rabbi Abba said, “Any man who curses his God shall bear his sin” (Leviticus 24:15). Come and see when Israel was in Egypt, they were aware of the seventy ministers appointed over other nations, and each had its own idol god. Once they were bound by the bond of faith, the Holy One, Blessed be He, brought them closer to His service. They separated from these idols and drew near to the supreme and holy faith. Therefore, it is written, ‘Any man who curses his God,’ meaning one of these seventy ministers mentioned above. Even though it is idolatry, since I appointed them to govern the world, whoever curses and insults them ‘shall bear his sin’ indeed. They exist and function by My command and govern the world’s people.
But ‘whoever blasphemes the Name of YHVH shall surely be put to death’ (Leviticus 24:16). It does not say ‘he shall bear his sin’ as with these seventy ministers, but ‘he shall surely be put to death’—death in this world, and he shall be put to death in the world to come. As for these seventy ministers, one who curses them ‘shall bear his sin’ because he insults my appointed servants, and this is forbidden. However, he is not liable to death for this.
Lesson;
Despite Moses’ unique status and his constant connection to the Holy Light from birth, he was still commanded to remove his sandals to disconnect from Malchut and attain a higher elevation. If such reverence was required of Moses, who approached with awe and holiness, it is even more critical for anyone else to avoid disrespecting Hashem.
The distinction between cursing the ministers and blaspheming the holy Name highlights the different offense levels and the corresponding punishments. Insulting the ministers incurs sin but not death, while cursing the Name of Hashem incurs the ultimate penalty.
When we pray to Hashem, we should remember that he is in front of us. Therefore, we should act as if we are in front of the Holy King. We should be clean in body and soul and dressed properly.
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Daily Zohar 4593
Hebrew translation:
- דָּבָר אַחֵר וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם וַיְקַלֵּל – רַבִּי יִצְחָק אָמַר, וַיִּקֹּב בֶּן הָאִשָּׁה, לָמָּה? אֶלָּא כְּמוֹ שֶׁבֵּאֲרוּהָ. אֲבָל הָאִישׁ הַיִּשְׂרְאֵלִי, בַּעְלָהּ שֶׁל שְׁלוֹמִית הָיָה. רַבִּי יְהוּדָה אָמַר, בְּנוֹ שֶׁל בַּעְלָהּ שֶׁל שְׁלוֹמִית מֵאִשָּׁה אַחֶרֶת הָיָה. אָמַר רַבִּי יִצְחָק, רָבוּ כְאֶחָד, וְאָמַר לוֹ דָּבָר עַל אִמּוֹ, וְכִי אָבִיו הָיָה שֶׁנֶּהֱרַג בַּשֵּׁם הַקָּדוֹשׁ, כְּמוֹ שֶׁבֵּאֲרוּהָ שֶׁכָּתוּב (שמות ב) הַלְהָרְגֵנִי אַתָּה אֹמֵר, שֶׁזֶּה בַּשֵּׁם הַקָּדוֹשׁ הָרַג אוֹתוֹ מֹשֶׁה, וְעַל כֵּן הוֹשִׁיט דִּבּוּר כְּנֶגְדּוֹ.
- וְזֶהוּ שֶׁכָּתוּב, וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל מֹשֶׁה. לָמָּה? (אֶל מֹשֶׁה? מִשּׁוּם שֶׁהָרַג אֶת אָבִיו וְכוּ’) מִשּׁוּם שֶׁהִגִּיעַ אֶל מֹשֶׁה עַל שֶׁהָרַג אֶת אָבִיו בַּשֵּׁם הַקָּדוֹשׁ. מִשּׁוּם כָּךְ וַיָּבִיאוּ אֹתוֹ אֶל מֹשֶׁה. כֵּיוָן שֶׁרָאָה מֹשֶׁה, מִיָּד וַיַּנִּיחֻהוּ בַּמִּשְׁמָר, וְהָאָב וְהַבֵּן נָפְלוּ בִּידֵי מֹשֶׁה..
Zohar Emor
Continued from previous DZ
318
Another interpretation: “And the son of the Israelite woman blasphemed the Name and cursed” (Leviticus 24:11). Rabbi Yitzchak said, “Why did the son of the Israelite woman blaspheme? As we have explained, it was because the Israelite man was the husband of Shelomith.” Rabbi Yehuda said, “He was the son of Shelomith’s husband from another woman” (as previously explained). Rabbi Yitzchak said, “They were fighting, and the Israelite man said something about his mother, that she was a prostitute, and that his father, the Egyptian, was killed by the holy Name through Moses, as we have established. It is written,
Exodus 2:14
“וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר.”
“Then he said, “Who made you a prince and a judge over us? Do you intend to kill me as you killed the Egyptian?” So Moses feared and said, “Surely this thing is known!”
Indicating that Moses killed him with the holy Name. Therefore, he brought this matter against him during the quarrel, revealing it amid their argument.”
319
And this is what is written, ‘And the son of the Israelite woman blasphemed the Name and cursed. So they brought him to Moses’ (Leviticus 24:11). Why? It was because he came to Moses with a complaint that Moses had killed his father using the Holy Name. Therefore, ‘they brought him to Moses.’ When Moses saw him, he immediately placed him in custody. Both the father and the son fell into Moses’ hands.
Lesson;
The son of the Israelite woman had a grievance against Moses because Moses had killed his father using the holy Name. Because his complaint was directly related to Moses’ action, he was brought before Moses. Upon seeing the son, Moses placed him in custody, indicating a severe response to the blasphemy. This Zohar ties the incident of blasphemy to the earlier event where Moses killed the Egyptian, showing a continuation of the consequences of that action.
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Daily Zohar 4592
Hebrew translation:
- וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ. רַבִּי יְהוּדָה אָמַר, הֲרֵי פֵּרְשׁוּהָ, אֲבָל כִּי יְקַלֵּל אֱלֹהָיו סָתוּם. וּמִשּׁוּם שֶׁאָמַר אֱלֹהָיו סְתָם, לְכָךְ וְנָשָׂא חֶטְאוֹ. שֶׁהֲרֵי אֵין יוֹדְעִים מִי הוּא אֱלֹהָיו, מִי הַיִּרְאָה שֶׁלּוֹ, אִם אֶחָד מִן הַשָּׂרִים, אוֹ אֶחָד מִן הַכּוֹכָבִים, אוֹ אֶחָד מִמַּנְהִיגֵי הָעוֹלָם.
- אָמַר רַבִּי יוֹסֵי, אִם הוּא צַדִּיק גָּמוּר, לֹא יְעוֹרֵר (דָּבָר) אֶת הַכֹּחַ שֶׁלָּהֶם, וְכֵיוָן שֶׁעוֹרֵר הַדָּבָר הַזֶּה, חוֹשְׁשִׁים שֶׁנִּזְרְקָה בּוֹ מִינוּת, וְלֹא יָמוּת (אָמַר רַבִּי יוֹסֵי, אֲפִלּוּ צַדִּיק גָּמוּר לֹא יָמוּת) עַל זֶה, מִשּׁוּם שֶׁהוּא דָּבָר סָתוּם.
- רַבִּי יְהוּדָה אָמַר, דָּנִים אוֹתוֹ לְטוֹב בָּזֶה, שֶׁאִם אָמַר אֱלֹהַי, יָכוֹל לִטְעֹן: אֱלֹהַי שֶׁהָיָה עַד עַכְשָׁו, שֶׁנִּמְשַׁכְתִּי אַחֲרָיו בְּלִבִּי, וְעַכְשָׁו חָזַרְתִּי כְּנֶגֶד הָאֱמוּנָה הָעֶלְיוֹנָה. אֲבָל אִם אָמַר יְיָ אֱלֹהִים, אוֹ יְיָ, וְנָקַב אוֹתוֹ בִּשְׁמוֹ – לָזֶה אֵין לִטְעֹן בָּזֶה, מִשּׁוּם שֶׁזּוֹהִי אֱמוּנַת הַכֹּל, וְכָל אוֹת וְאוֹת שֶׁל הַשֵּׁם הַקָּדוֹשׁ הַזֶּה עוֹלֶה לַשֵּׁם הַשָּׁלֵם (לְשַׁבֵּחַ)..
Zohar Emor
Continued from previous DZ
315
Leviticus 24:15
“וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ אִישׁ כִּי יְקַלֵּל אֱלֹהָיו וְנָשָׂא חֶטְאוֹ.”
“And speak to the children of Israel, saying: Any man who curses his God shall bear his sin.”
Rabbi Yehuda said, “This has already been explained, but ‘who curses his God’ is stated in general terms. Because it says ‘his God’ without specifying, therefore, ‘he shall bear his sin.’ He is not punished because we do not know who his God is, whom he reveres—whether it is one of the appointed ministers, one of the stars, or one of the rulers of the world.”
316
Rabbi Yossi said, “If he were a completely righteous person, he would not have invoked their powers to curse them. Since he did so, we fear that heresy has been cast upon him. However, he will not die for this because his statement is vague, as he did not specify who his God is.”
317
Rabbi Yehuda said, “We judge him favorably in this matter. If he said ‘my God’ and cursed it, he can argue, ‘The God I followed until now, I was drawn to in my heart, but now I repent and accept the true faith.’ However, if he said ‘Hashem Elokim’ or ‘Hashem’ and explicitly pronounced the Name, he cannot argue anything in this case. This is because it is the faith of all, and each letter of the holy Name corresponds to the complete Name.
Lesson;
When the curse is vague, using a term like ‘my God,’ there is room to judge the person favorably, allowing for the possibility of repentance and acceptance of the true faith. The individual can claim a transition from following a mistaken belief to accepting the true faith, reflecting the act of Teshuva.
If the curse specifically targets the sacred Name, such as ‘Hashem Elokim’ (YHVH ELHYM) or ‘Hashem,’ there is no defense. This explicit mention leaves no room for ambiguity and shows direct disrespect towards the faith.
Each letter of the holy Name is significant and corresponds to the complete Holy Name, underscoring the gravity of explicitly cursing it.
Invoking the sacred Name in a negative context has profound implications. It’s like going against the forces that keep the world in existence. Going against the Holy Name is like moving out of Light into darkness.
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Daily Zohar 4591
Hebrew translation:
- בֹּא רְאֵה, כָּתוּב וַיִּנָּצוּ בַּמַּחֲנֶה בֶּן הַיִּשְׂרְאֵלִית וְאִישׁ הַיִּשְׂרְאֵלִי. הַפָּסוּק הַזֶּה הֲרֵי בֵּאַרְנוּ, אֲבָל זֶה בֶּן אִשָּׁה אַחֶרֶת שֶׁל אָבִיו, בַּעְלָהּ שֶׁל שְׁלוֹמִית הָיָה. וְכֵיוָן שֶׁבָּא עָלֶיהָ אוֹתוֹ הַמִּצְרִי, בַּחֲצוֹת הַלַּיְלָה, שָׁב לְבֵיתוֹ וְיָדַע אֶת הַדָּבָר, נִפְרַד מִמֶּנָּה וְלֹא בָא עָלֶיהָ. וְנָשָׂא אִשָּׁה אַחֶרֶת וְהוֹלִיד אֶת זֶה, וְנִקְרָא אִישׁ הַיִּשְׂרְאֵלִי, וְהָאַחֵר בֶּן הַיִּשְׂרְאֵלִית. אִם הֵם רָבוּ כָּאן יַחַד, מָה רוֹצֶה כָּאן הַשֵּׁם הַקָּדוֹשׁ? וְלָמָּה קִלֵּל אֶת הַשֵּׁם הַקָּדוֹשׁ?
- אֶלָּא, אִישׁ הַיִּשְׂרְאֵלִי אָמַר הַדָּבָר מֵאִמּוֹ מִתּוֹךְ קְטָטָה. מִיָּד – וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית, כְּמוֹ שֶׁנֶּאֱמַר וַיִּקֹּב חֹר בְּדַלְתּוֹ. סוֹד הַדָּבָר – נָטַל ה’ שֶׁל הַשֵּׁם הַקָּדוֹשׁ וְקִלֵּל, לְהָגֵן עַל אִמּוֹ. וְזוֹהִי נְקִיבָה, שֶׁהוּא נָקַב וּפֵרַשׁ אֶת הַשֵּׁם הַקָּדוֹשׁ, וְנֶאֱמַר לְקוֹצְרֵי הַשָּׂדֶה. וְסוֹד הַדָּבָר – (משלי ל) כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת וְגוֹ’. אַשְׁרֵי חֶלְקָם שֶׁל הַצַּדִּיקִים שֶׁיּוֹדְעִים דָּבָר וּמְכַסִּים אוֹתוֹ, וְעַל זֶה נֶאֱמַר (שם כה) רִיבְךָ רִיב אֶת רֵעֶךָ וְסוֹד אַחֵר אַל תְּגָל.
- ה’ אַחֲרוֹנָה הָיְתָה נְקֵבָה שֶׁיּוֹנֶקֶת בִּשְׁנֵי צְדָדִים, מִשּׁוּם כָּךְ נָטְלָה אֶת כְּלֵי זֵינוֹ שֶׁל הַמֶּלֶךְ וְנוֹקֶמֶת נִקְמוֹתֶיהָ, שֶׁכָּתוּב הוֹצֵא אֶת הַמְקַלֵּל. עַל זֶה כָּתוּב, אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, יִרְאַת הָאֵם הִקְדִּים לָאָב. אַשְׁרֵי יִשְׂרָאֵל בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא..
Zohar Emor
Continued from previous DZ
312
Leviticus 24:10,11
“וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וַיִּנָּצוּ בַּמַּחֲנֶה בֶּן הַיִּשְׂרְאֵלִית וְאִישׁ הַיִּשְׂרְאֵלִי.”
“וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת דִּבְרִי לְמַטֵּה דָן.”
“Now the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel, and this Israelite woman’s son and a man of Israel fought each other in the camp.”
“And the Israelite woman’s son blasphemed the Name of the LORD and cursed, and so they brought him to Moses. (His mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.)”
Come and see, it is written, “And the son of the Israelite woman (בֶּן הַיִּשְׂרְאֵלִית) and a man of Israel (אִישׁ הַיִּשְׂרְאֵלִי) fought in the camp”. We have already discussed this verse, but this “man of Israel” is the son of another woman from his father, who was the husband of Shelomith. Since that Egyptian man came upon Shelomith at midnight, her husband returned home, knew what had happened, and separated from her, never coming to her again. He then took another wife and begot this son, who is called “אִישׁ הַיִּשְׂרְאֵלִי” “a man of Israel.” The other son, of the Egyptian, is called “בֶּן הַיִּשְׂרְאֵלִית” “the son of the Israelite woman.”
He asks, if they fought together here, what the holy Name was found here, and why did he curse the holy Name?
313
He answers that the Israelite man said something during the quarrel about the mother of the son of the Israelite woman, implying that she was a prostitute. Immediately, “the son of the Israelite woman blasphemed.” As it says, “וַיִּקֹּב חֹר בְּדַלְתּוֹ” “and he made a hole in its door” (2 Kings 12:10). The secret of the matter is that he took the final ה He of the holy Name, which is Malchut, female aspect, and cursed to defend his mother. This is the breach that he made and the Name that he pronounced. This is told to the “reapers of the field” (the wise Torah scholars in Malchut).
The secret of the matter is,
Proverbs 30:20
“כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת אָכְלָה וּמָחֲתָה פִיהָ וְאָמְרָה לֹא פָעַלְתִּי אָוֶן.”
“This is the way of an adulterous woman: She eats and wipes her mouth And says, “I have done no wickedness.”
Blessed are the righteous who know this secret and conceal it. Therefore, it is said, Proverbs 25:9
“רִיבְךָ רִיב אֶת רֵעֶךָ וְסוֹד אַחֵר אַל תְּגָל.”
“Debate your case with your neighbor, and do not reveal another’s secret.” This secret is too deep to fully explain, and it is impossible to elaborate further.
314
The final ה He of the Holy Name, representing the feminine aspect (Nukvah), draws from both sides—mercy and judgment. Therefore, she took the king’s weapon and avenged her vengeance, as it is written,” הוֹצֵא אֶת הַמְקַלֵּל” “Bring forth the one who has cursed” (Leviticus 24:14). Consequently, it is written, “אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ” “Each of you must respect his mother and father” (Leviticus 19:3), with the fear of the mother preceding that of the father. Blessed are Israel in this world and in the world to come.
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The post Daily Zohar # 4591 – Emor – Bring forth the one who has cursed appeared first on Daily Zohar.
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Daily Zohar 4590
Hebrew translation:
- וְכָל מַה שֶּׁהִקְרִיבוּ, כְּדֻגְמָה שֶׁלְּמַעְלָה הִקְרִיבוּ, כְּדֵי שֶׁיִּתְבָּרְכוּ כֻלָּם. אֵילִם שִׁשִּׁים, עַתּוּדִים שִׁשִּׁים, כְּמוֹ שֶׁכָּתוּב (שיר השירים ג) שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ, שֶׁבְּצַד הַגְּבוּרָה. כַּף אַחַת עֲשָׂרָה זָהָב וְגוֹ’, וַהֲרֵי נִתְבָּאֵר. אַשְׁרֵי חֶלְקָם שֶׁל הַצַּדִּיקִים שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִיק עֲלֵיהֶם בְּרָכוֹת וּמַקְשִׁיב לִתְפִלּוֹתֵיהֶם, וַעֲלֵיהֶם כָּתוּב (תהלים קב) פָּנָה אֶל תְּפִלַּת הָעַרְעָר וְלֹא בָזָה אֶת תְּפִלָּתָם וְגוֹ’. בָּרוּךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן. יִמְלֹךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן..
Zohar Naso
DZ 4590 – Publish date: 06/28/2024
Continued from previous DZ
199
And everything they offered was in the likeness of what is above so that all would be blessed. Sixty rams, sixty goats, as it is written,” שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ” “Sixty mighty men around it” (Songs 3:7). These represent the Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod of Zeir Anpin on the side of Gevurah, each including ten, making sixty. “כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת.” “One golden spoon of ten shekels” (Numbers 7:14) corresponds to Malchut. And we have already learned this. Blessed is the portion of the Tzadikim, for the Holy One, Blessed be He, pours blessings upon them and hears their prayers. About them, it is written,
Psalm 102:18
“פָּנָה אֶל תְּפִלַּת הָעַרְעָר וְלֹא בָזָה אֶת תְּפִלָּתָם.”
“He has regarded the prayer of the destitute and has not despised their prayer.”
בָּרוּךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן. יִמְלֹךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן.
Blessed be the Lord forever. Amen and Amen.
The Lord shall reign forever. Amen and Amen.
= Last study of Zohar Emor =
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Daily Zohar 4589
Hebrew translation:
- וּבִיהוֹשֻׁעַ שֶׁפָּנָיו כִּפְנֵי הַלְּבָנָה, כָּתוּב (יהושע ה) שַׁל נַעַלְךָ, שֶׁלֹּא נִפְרַד אֶלָּא בִּזְמַנִּים יְדוּעִים, שֶׁהֲרֵי הַשְּׁכִינָה לֹא נִשְׂאָה לוֹ כָּל כָּךְ וְלֹא נִרְאֲתָה לוֹ, שֶׁכָּתוּב (שם) וַיִּפֹּל יְהוֹשֻׁעַ אֶל [עַל] פָּנָיו אַרְצָה. אֲבָל כָּאן כַּלַּת מֹשֶׁה וַדַּאי. מַתָּנוֹת בָּאָדָם, מַתְּנַת כָּתוּב. אַשְׁרֵי חֶלְקוֹ שֶׁל מֹשֶׁה שֶׁרִבּוֹנוֹ חָפֵץ בִּיקָרוֹ עַל כָּל שְׁאָר בְּנֵי הָעוֹלָם.
- וַיֹּאמֶר ה’ אֶל מֹשֶׁה נָשִׂיא אֶחָד לַיּוֹם. מַהוּ לַיּוֹם? אָמַר רַבִּי יְהוּדָה, יָמִים שֶׁלְּמַעְלָה שֶׁהִתְחַנְּכוּ לְהִתְבָּרֵךְ בְּאוֹתָם שְׁנֵים עָשָׂר תְּחוּמִים שֶׁנִּפְרָדִים, וְכָל אֶחָד הִתְתַּקֵּן וְהִתְחַנֵּךְ בִּבְרָכָה עַל יְדֵי אוֹתָם שֶׁלְּמַטָּה. לָמַדְנוּ, כֻּלָּם מִתְבָּרְכִים בִּגְלַל מִזְבֵּחַ שֶׁלְּמַעְלָה, וַאֲפִלּוּ הַתַּחְתּוֹן, וַאֲפִלּוּ עוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת מִתְבָּרְכִים.
- שֶׁלָּמַדְנוּ, אָמַר רַבִּי שִׁמְעוֹן, אִלְמָלֵא לֹא הִקְרִיבוּ שְׁנֵים עָשָׂר נְשִׂיאִים אֵלּוּ, לֹא יָכֹל הָעוֹלָם לַעֲמֹד לִפְנֵי שְׁנֵים עָשָׂר נְשִׂיאֵי יִשְׁמָעֵאל, שֶׁכָּתוּב, (בראשית כה) שְׁנֵים עָשָׂר נְשִׂיאִים לְאֻמֹּתָם. מִשֶּׁהִקְרִיבוּ אֵלּוּ שֶׁל יִשְׂרָאֵל, לָקְחוּ שִׁלְטוֹן שֶׁל הַכֹּל, מִשּׁוּם כָּךְ נָשִׂיא אֶחָד לַיּוֹם..
Zohar Naso
Continued from previous DZ
196
Regarding Joshua, whose face was like the face of the moon, it is written, “שַׁל נַעַלְךָ” “Take off your shoes.” (Joshua 5:15) He did not separate from his wife except at specific times for prophecy, as the Shechina did not dwell with him as much and he was not as worthy. As it is written, “וַיִּפֹּל יְהוֹשֻׁעַ אֶל פָּנָיו אַרְצָה” “And Joshua fell on his face to the earth” (Joshua 5:14). But here, it is undoubtedly “the bride of Moses.” “מַתָּנוֹת בָּאָדָם” “Gifts among men” (Psalms 68:19) is written as “מתנת” without a vav, indicating singularity, referring to the Shechina, who is unique. Blessed is the portion of Moses, whose Master wished to honor him above all people in the world.
Notes:
Joshua’s connection with the Shechina was different from that of Moses. Joshua separated from his wife only at specific times for prophecy, indicating a more limited interaction with the Shechina. In contrast, Moses had a unique and constant connection with the Shechina, symbolized by the term “the bride of Moses.”
Moses received special honor and favor from Hashem, highlighting his exceptional status among all people.
197
Numbers 7:11
“וַיֹּאמֶר יְהוָה אֶל מֹשֶׁה נָשִׂיא אֶחָד לַיּוֹם נָשִׂיא אֶחָד לַיּוֹם יַקְרִיבוּ אֶת קָרְבָּנָם לַחֲנֻכַּת הַמִּזְבֵּחַ.”
“For the LORD said to Moses, “They shall offer their offering, one leader each day, for the dedication of the altar.”
He asks, “What does ‘for each day’ mean?” Rabbi Yehuda answered, “These are the days above that are initiated to be blessed. They are the twelve boundaries, meaning Chessed, Gevurah, Tiferet, and Malchut each have three lines, which are the twelve boundaries. Each is prepared and initiated with a blessing by the twelve leaders below. Each leader connected to one day. We have learned that all are blessed because of the altar above, Binah. Even the lower world and the nations of the world are blessed.”
198
Rabbi Shimon said, “We have learned that If these twelve leaders (נשיאים) had not offered their sacrifices, the world would not have been able to stand before the twelve leaders of Ishmael, as it is written,
Genesis 25:16
“אֵלֶּה הֵם בְּנֵי יִשְׁמָעֵאל וְאֵלֶּה שְׁמֹתָם בְּחַצְרֵיהֶם וּבְטִירֹתָם שְׁנֵים עָשָׂר נְשִׂיאִם לְאֻמֹּתָם.”
“These were the sons of Ishmael, and these were their names. They were by their towns and settlements, twelve princes according to their nations.”
Once the twelve leaders of Israel offered their sacrifices, the dominion was taken away from all of them. Therefore, one leader for each day.”
Notes:
The sequential offerings, one leader (נשיא) per day, ensured that order and protection were maintained, neutralizing any spiritual threat from Ishmael’s leaders. Even though the twelve leaders brought identical offerings, it was necessary to list them because each was connected to a different line in the Tree of Life, ensuring complete control and eliminating any other spiritual influence from the other side.
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The post Daily Zohar # 4589 – Naso – One leader each day appeared first on Daily Zohar.
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Daily Zohar 4588
Hebrew translation:
- וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה וְגוֹ’. שָׁנָה רַבִּי יוֹסֵי, בַּיּוֹם שֶׁנִּכְנְסָה כַּלָּה לַחֻפָּה. בַּמָּה בֵּאַרְנוּ בְּיוֹם כַּלּוֹת מֹשֶׁה? אֶלָּא מְלַמֵּד שֶׁעַל יְדֵי מֹשֶׁה נִכְנְסָה. אָמַר רַבִּי יְהוּדָה, וְכִי עַד עַכְשָׁו הִתְעַכְּבָה שֶׁלֹּא נִכְנְסָה לִמְקוֹמָהּ, וַהֲרֵי כָּתוּב (שמות מ) וְלֹא יָכֹל מֹשֶׁה לָבוֹא אֶל אֹהֶל מוֹעֵד וְגוֹ’? אָמַר רַבִּי יִצְחָק, אֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה.
- וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה, וַדַּאי כַּלָּתוֹ שֶׁל מֹשֶׁה. שֶׁשָּׁנִינוּ, אָמַר רַבִּי שִׁמְעוֹן, מַהוּ שֶׁכָּתוּב (תהלים סח) עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי וְגוֹ’? אֶלָּא בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג) שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ, הִזְדַּעֲזַע הָהָר. אָמַר מִיכָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲתִרְצֶה לִסְתֹּר אָדָם? וַהֲרֵי כָּתוּב (בראשית ה) זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם, וְאֵין נִמְצֵאת הַבְּרָכָה אֶלָּא בְּמִי שֶׁהוּא זָכָר וּנְקֵבָה, וְאַתָּה אוֹמֵר לְהִפָּרֵד מֵאִשְׁתּוֹ?
- אָמַר לוֹ: הֲרֵי קִיֵּם מֹשֶׁה פְּרִיָּה וּרְבִיָּה, כָּעֵת אֲנִי רוֹצֶה שֶׁיִּשָּׂא אֶת הַשְּׁכִינָה, וּבִשְׁבִילוֹ תֵרֵד הַשְּׁכִינָה לָדוּר עִמּוֹ. זֶהוּ שֶׁכָּתוּב עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי. וּמַהוּ הַשֶּׁבִי? שְׁכִינָה שֶׁנִּשְׂאָה לְךָ. לָקַחְתָּ מַתָּנוֹת בָּאָדָם. בְּאָדָם לֹא כָתוּב, אֶלָּא בָּאָדָם הַיָּדוּעַ לְמַעְלָה. וּבַיּוֹם שֶׁיָּרְדָה הַשְּׁכִינָה, אוֹתוֹ יוֹם שֶׁנִּשְׂאָה לְמֹשֶׁה הִיא יָרְדָה, זֶהוּ שֶׁכָּתוּב כַּלּוֹת מֹשֶׁה, כַּלַּת מֹשֶׁה מַמָּשׁ..
Zohar Naso
Continued from previous DZ
193
Numbers 7:1
“וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת כָּל כֵּלָיו וְאֶת הַמִּזְבֵּחַ וְאֶת כָּל כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם.”
“Now it came to pass, when Moses had finished setting up the tabernacle, that he anointed it and consecrated it and all its furnishings, and the altar and all its utensils; so he anointed them and consecrated them.”
Rabbi Yossi explained that this refers to the day the bride entered the chuppah (Wedding Canopy), which is the Shechina. He asks, if so, why does it say “on the day that Moses finished (כַּלּוֹת)”? It would have sufficed to say “on the day that the bride entered.” He answers that it teaches us that it was through Moses that the Shechina entered the Tabernacle.
Rabbi Yehuda asked, “Until now, had the Shechina not entered its place? For it is written,
Exodus 40:35
“וְלֹא יָכֹל מֹשֶׁה לָבוֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד יְהוָה מָלֵא אֶת הַמִּשְׁכָּן.”
“And Moses was not able to enter the tabernacle of meeting because the cloud rested above it, and the glory of the LORD filled the tabernacle.”
This verse indicates that the Shechina was already in the tent of meeting before this day.” Rabbi Yitzchak replied, “אֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה” “There is no chronological order in the Torah.” The verse “And Moses was not able to enter” is later than the verse here.
Notes;
This teaching emphasizes Moses’s significant role in facilitating the dwelling of the Shechina among the Israelites and the importance of understanding the non-linear nature of the Torah’s narrative to fully grasp the spiritual significance of these events.
194
The Shechina is called the bride of Moses, as she is indeed his bride. We have learned from Rabbi Shimon that this verse relates to Moses;
Psalm 68:19
“עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים.”
“You have ascended on high, You have led captivity captive; You have received gifts among men, Even from the rebellious, That the LORD God might dwell there.”
When the Holy One, Blessed be He, said to Moses, “שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ” “Take off your shoes from your feet” (Exodus 3:5), the mountain trembled. The angel Michael said before the Holy One, Blessed be He, “Master of the Universe, do you wish to nullify the creation of humans? For it is written,
Genesis 5:2
“זָכָר וּנְקֵבָה בְּרָאָם וַיְבָרֶךְ אֹתָם וַיִּקְרָא אֶת שְׁמָם אָדָם בְּיוֹם הִבָּרְאָם.”
“He created them male and female, and blessed them and called them Mankind in the day they were created.”
And no blessing is found except in one who is completed male and female. Yet, you have told Moses to separate from his wife, as ‘Take off your shoes from your feet’ implies separation from his wife, as the verse speaks in a modest language.”
Notes:
There is a delicate balance between Moses’ extraordinary spiritual role (Da’at) and the universal principles of blessing and male and female union. The Torah also emphasizes the importance of understanding the symbolic language used to uncover the deeper spiritual meanings within its words.
195
The Holy One, Blessed be He, said to him (the angel Michael), “Moses has already fulfilled the commandment of being fruitful and multiplying. Now I want him to take the Shechina as his bride, and for his sake, the Shechina will descend to dwell with him.” As it is said, “You have ascended on high, you have led captivity captive” (Psalms 68:19). What is “שֶּׁבִי” “captive”? It is the Shechina that was taken with you. “You have received gifts among men” (באדם), with the vowelization of “ba’adam” indicating the known man above, which is Zeir Anpin (Z “A). The gift is the Shechina that Z” A gave to him. On the day the Shechina descended, she was taken as Moses’ bride, as it is written, “the bride of Moses,” indeed the bride of Moses.
Lesson;
When Moses ascended to receive the Torah, he received gifts from the angels. The Torah itself embodies the aspect of the Shechina because the Light of Hashem is revealed through the Torah in this world, making it an expression of the Shechina .
For this purpose, Moses embodies the aspect and level of the Sefirah of Da’at, which represents the unification of Father and Mother, Chokmah and Binah, Male and Female, Light and Vessel.
We need to establish a spiritual connection to the Shechina (Female aspect) through the Torah (Male aspect) to draw blessings from above.
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The post Daily Zohar # 4588 – Naso – Moses’s bride appeared first on Daily Zohar.
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Daily Zohar 4587
Hebrew translation:
- וְלָמַדְנוּ, כֹּה יִהְיֶה זַרְעֶךָ מַמָּשׁ. בְּאוֹתָהּ שָׁעָה שָׂמַח אַבְרָהָם לְהִסְתַּכֵּל וְלָדַעַת אֶת שְׁמוֹ וּלְהִדָּבֵק בּוֹ, מִשּׁוּם שֶׁהִתְבַּשֵּׂר בְּכֹ”ה, וְאַף עַל גַּב שֶׁמִּתְעוֹרְרִים מִמֶּנָּה הַדִּינִים, חָשַׁב אַבְרָהָם לְאוֹתוֹ הַכֶּתֶר, אַף עַל גַּב שֶׁהִיא דִין, כְּאִלּוּ הִיא רַחֲמִים. זֶהוּ שֶׁכָּתוּב וַיַּחְשְׁבֶהָ. מַה זֶּה וַיַּחְשְׁבֶהָ? אֶת אוֹתוֹ הַכֶּתֶר, צְדָקָה וְרַחֲמִים. אָמַר רַבִּי יִצְחָק, כֹּ”ה הִיא כֶּתֶר עֲשִׂירִי, וְנִקְרֵאת צֶדֶק, וּמִמֶּנָּה מִתְעוֹרְרִים הַדִּינִים. וְאַבְרָהָם, אַף עַל גַּב שֶׁיָּדַע שֶׁמֵּהַצֶּדֶק הַזֶּה מִתְעוֹרְרִים הַדִּינִים, הוּא חָשַׁב אוֹתָהּ צְדָקָה שֶׁלֹּא מִתְעוֹרְרִים מִמֶּנָּה הַדִּינִים, בִּגְלַל שֶׁהִיא רַחֲמִים.
- עוֹד אָמַר רַבִּי אַבָּא, מַה שֶּׁכָּתוּב (שם כד) וַה’ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל, כְּמוֹ שֶׁנֶּאֱמַר (דברי הימים-א כט) כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ. וְכָתוּב כֹּה תְבָרֲכוּ. שֶׁבִּגְלַל יִשְׂרָאֵל מִתְבָּרֶכֶת הַכֹּ”ה עַל יְדֵי הַכֹּהֵן, בִּשְׁבִיל שֶׁיִּתְבָּרְכוּ יִשְׂרָאֵל לְמַטָּה, וְתִמָּצֵא בְרָכָה בַּכֹּל. וְלֶעָתִיד לָבֹא (כָּתוּב) כְּמוֹ שֶׁנֶּאֱמַר, (תהלים קלד) יְבָרֶכְךָ ה’ מִצִּיּוֹן וְגוֹ’. (שם קלה) בָּרוּךְ ה’ מִצִּיּוֹן שֹׁכֵן יְרוּשָׁלִָם..
Zohar Naso
Continued from previous DZ
191
We have learned that “Thus shall your descendants be” (כֹּה יִהְיֶה זַרְעֶךָ) means literally. His seed will indeed come from Malchut; without the sefirah of Malchut, he would not have offspring. This transformed Malchut into mercy for him. At that moment, Abraham rejoiced to look and know His name and to cleave to Him because he was assured through “thus” (כה). Even though judgments are aroused from her, Abraham considered that sefirah, though it is judgment, as if it were mercy. For without her, he would not have children. This is what is meant by, “and he counted it to him” (ויחשבה) in the feminine form. What does “and he counted it” mean? It means that he considered the sefirah, Malchut, as mercy, for “justice” (צדק) is judgment, and “righteousness” (צדקה) is mercy.
Rabbi Yitzchak said, “כה (Thus) is the last sefirah, which is Malchut. It is called צדק (justice), and judgments are aroused from her. Even though Abraham knew that judgments are aroused from this צדק, he considered it צדקה (righteousness), from which no judgments are aroused, because it is mercy.”
192
Rabbi Aba also said: Regarding what is written,” וַה’ בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל” “And YHVH blessed Abraham with everything” (Genesis 24:1), it is as you say, for “כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ” “for everything (כֹל) in heaven and on earth” (1 Chronicles 29:11). This means that He blessed Abraham with the sefirah of Yessod, which is called “everything” (כל), as it nourishes and blesses Malchut. Yessod receives from heaven Zeir Anpin and bestows upon the earth, which is Malchut.
And it is written, “כֹּה תְבָרֲכוּ” “Thus you shall bless” (Numbers 6:23), meaning that the priests shall bless the Malchut, which is called “thus” (כה). Because of Israel, this “thus” (כה) is blessed by the priest so that Israel below will be blessed, and the blessing will be found in “everything” (כל). In the future, it is written,” יְבָרֶכְךָ ה’ מִצִּיּוֹן” “May bless you from Zion” (Psalms 128:5), “Blessed be the Lord from Zion, who dwells in Jerusalem” (Psalms 135:21). This means that Malchut will no longer need to be blessed first; rather, the blessing will always be present within her. Zion represents the inner aspect of Malchut, and Jerusalem signifies the outer aspect of Malchut.
Lesson;
Abraham’s understanding and perception transformed Malchut, typically associated with judgment (דין), into a source of mercy (רחמים), essential for his lineage.
The use of the feminine form “ויחשבה” indicates that Abraham viewed the sefirah of Malchut (a feminine aspect) as mercy despite its association with judgment.
The terms “justice” (צדק) and “righteousness” (צדקה) reflect the dual aspects of judgment and mercy within Malchut. Abraham’s faith and understanding made him perceive Malchut as a source of mercy, ensuring his descendants.
Rabbi Yitzchak’s teaching reinforces the idea that even aspects of judgment can be perceived and transformed into mercy through profound faith and understanding. This transformation is crucial for the fulfillment of Hashem’s promises, illustrating the dynamic relationship between spiritual attributes and human perception on the level of Malchut.
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Daily Zohar 4586
Hebrew translation:
- רַבִּי אַבָּא הָיָה הוֹלֵךְ לְלוֹד, פָּגַע בּוֹ רַבִּי זֵירָא בַּר רַב. אָמַר לוֹ, הֲרֵי רָאִיתִי פְּנֵי הַשְּׁכִינָה, וּמִי שֶׁרוֹאֶה פְּנֵי הַשְּׁכִינָה, צָרִיךְ לָלֶכֶת וְלָרוּץ אַחֲרֶיהָ. זֶהוּ שֶׁכָּתוּב (הושע ו) וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת ה’. וְכָתוּב (ישעיה ב) וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל הַר ה’ וְגוֹ’. כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וְגוֹ’. וַאֲנִי רוֹצֶה לָלֶכֶת אַחֲרֶיךָ וְלִלְמֹד מֵאוֹתָם דְּבָרִים מְעֻלִּים שֶׁאַתֶּם טוֹעֲמִים כָּל יוֹם מֵהַחֶדֶר הַקָּדוֹשׁ.
- מַה זֶּה שֶׁכָּתוּב, (בראשית טו) וְהֶאֱמִן בַּה’ וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה? אִם הַקָּדוֹשׁ בָּרוּךְ הוּא חָשַׁב אוֹתָהּ לְאַבְרָהָם אוֹ אַבְרָהָם לַקָּדוֹשׁ-בָּרוּךְ-הוּא? וַאֲנִי שָׁמַעְתִּי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָשַׁב אוֹתָהּ לְאַבְרָהָם, וְלֹא הִתְיַשֵּׁב בְּלִבִּי. אָמַר לוֹ, כָּךְ בֵּאַרְנוּ, וְלֹא הָיָה כָּךְ. בֹּא רְאֵה, וַיַּחְשְׁבֶהָ, לֹא כָתוּב וַיַּחְשֹׁב לוֹ, אֶלָּא וַיַּחְשְׁבֶהָ, וַדַּאי שֶׁאַבְרָהָם חָשַׁב אוֹתָהּ לַקָּדוֹשׁ-בָּרוּךְ-הוּא. שֶׁלָּמַדְנוּ, כָּתוּב וַיּוֹצֵא אֹתוֹ הַחוּצָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, צֵא מֵאִצְטַגְנִינוּת שֶׁלְּךָ, לֹא אוֹתָהּ הַדֶּרֶךְ לָדַעַת שְׁמִי, אַתָּה רוֹאֶה וַאֲנִי רוֹאֶה, אַבְרָם אֵינוֹ מוֹלִיד, אַבְרָהָם מוֹלִיד. מִכָּאן וָהָלְאָה הִשְׁתַּדְּלוּ בְדֶרֶךְ אַחֶרֶת, כֹּ”ה יִהְיֶה זַרְעֶךָ. מַה זֶּה כֹּ”ה? הִיא כֶּתֶר עֲשִׂירִי הַקָּדוֹשׁ שֶׁל הַמֶּלֶךְ לָדַעַת אֶת שְׁמוֹ, וְהִיא הַכֶּתֶר שֶׁהַדִּינִים מִתְעוֹרְרִים מִמֶּנָּה..
Zohar Naso
Continued from previous DZ
189
Rabbi Aba was on his way to Lod when he encountered Rabbi Zeira bar Rav. Rabbi Zeira said to him, “I have seen the face of the Shechina, and one who sees the face of the Shechina must go and run after it.” This is as it is written,
Hosea 6:3
“וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת יְהוָה כְּשַׁחַר נָכוֹן מוֹצָאוֹ וְיָבוֹא כַגֶּשֶׁם לָנוּ כְּמַלְקוֹשׁ יוֹרֶה אָרֶץ.”
“Let us know; let us pursue the knowledge of the LORD. His going forth is established as the morning; He will come to us like the rain, Like the latter and former rain to the earth.”
It is also written,
Isaiah 2:3
“וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל הַר יְהוָה אֶל בֵּית אֱלֹהֵי יַעֲקֹב וְיֹרֵנוּ מִדְּרָכָיו וְנֵלְכָה בְּאֹרְחֹתָיו כִּי מִצִּיּוֹן תֵּצֵא תוֹרָה וּדְבַר יְהוָה מִירוּשָׁלָ͏ִם.”
“Many people shall come and say, “Come, and let us go up to the mountain of the LORD, To the house of the God of Jacob; He will teach us His ways, And we shall walk in His paths.” For out of Zion shall go forth the law, And the word of the LORD from Jerusalem.”
Rabbi Zeira said I want to follow you and learn from the good things you taste daily coming out from the holy chamber of Rabbi Shimon bar Yochai.
190
Genesis 15:6
“וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה.”
“And he believed in the Lord and counted it to him as righteousness (Tzedaka).”
This verse raises a question: Does it mean that the Holy One, Blessed be He, considered it Tzedaka for Abraham, or that Abraham considered it righteousness for God? It was said that it means the Holy One, Blessed be He, considered it righteousness for Abraham, but this did not settle well in my heart. He said to him, “This is what we have established, but it was not so. Come and see, ‘and He counted it to him’—it does not say ‘and he counted it for him,’ which would be in the masculine form, but rather ‘and He counted it to him,’ in the feminine form. This implies that Abraham indeed considered it righteousness for the Holy One, Blessed be He.
We have learned that it is written, “וַיּוֹצֵא אֹתוֹ הַחוּצָה” “And He brought him outside.” (Genesis 15:5) The Holy One, Blessed be He, said to him, “Come out of your astrology,” for Abraham saw in his astrology that he would not have children. This is not the way to know My name. “You see, and I see. Abram will not have children, but Abraham will have children. From now on, strive in a different way to know My name, for ‘כה יִהְיֶה זַרְעֶךָ’ ‘thus shall your descendants be.’ What is ‘thus’ (כה)? It is the tenth holy sefirah of the King to know His name. It is the sefirah from which judgments are aroused.
Lesson;
God instructs Abraham to abandon his astrological predictions, indicating that his promises transcend natural limitations. Abraham’s name change from Abram to Abraham symbolizes a new spiritual path.
The term’ כה’ refers to the tenth sefirah (The Shechina, Malchut), the holy aspect of the holy Malchut from which judgments come. It represents the culmination of the Creator’s attributes and the place of manifestation in the world.
This Zohar emphasizes the transformation in Abraham’s understanding and Hashem’s assurance that his destiny is governed by a higher spiritual reality, not natural predictions. It highlights the deep faith and certainty in Hashem to fulfill our purpose and mission in life, Tikun.
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Daily Zohar 4585
Hebrew translation:
- אָמַר רַבִּי יוֹסֵי, בֹּא רְאֵה, כָּתוּב (דברים כג) וְלֹא אָבָה ה’ אֱלֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וְגוֹ’. לִשְׁמֹעַ אֶל בִּלְעָם?! אֶל בָּלָק הָיָה צָרִיךְ לוֹ לִהְיוֹת, שֶׁהֲרֵי בָּלָק עָשָׂה הַכֹּל! מַה זֶּה אֶל בִּלְעָם? אֶלָּא מִשּׁוּם שֶׁהָיָה סוֹתֵם עֵינָיו כְּדֵי שֶׁלֹּא יִתְבָּרְכוּ יִשְׂרָאֵל. לָמַדְנוּ, אָמַר רַבִּי יוֹסֵי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְבִלְעָם: רָשָׁע, אַתָּה סוֹתֵם עֵינֶיךָ כְּדֵי שֶׁלֹּא יִתְבָּרְכוּ בָנַי – אֲנִי אֶפְקַח עֵינַי, וְכָל הַדְּבָרִים שֶׁתֹּאמַר, אֶהְפֹּךְ אוֹתָם לִבְרָכָה. זֶהוּ שֶׁכָּתוּב (שם) וַיַּהֲפֹךְ ה’ אֱלֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ וְגוֹ’.
- וְעַל כֵּן כָּתוּב, (משלי כב) טוֹב עַיִן הוּא יְבֹרָךְ כִּי נָתַן מִלַּחְמוֹ לַדָּל. מַה זֶּה מִלַּחְמוֹ? כְּמוֹ שֶׁבֵּאַרְנוּ, שֶׁכָּתוּב (ויקרא כא) לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים וְגוֹ’. מַשְׁמָע שֶׁקָּדְשֵׁי הַקֳּדָשִׁים, לֶחֶם אֱלֹהָיו יָצָא מִמֶּנּוּ, וְלָכֵן כִּי נָתַן מִלַּחְמוֹ לַדָּל. לָמַדְנוּ כַּמָּה חֲבִיבִים יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁעֶלְיוֹנִים וְתַחְתּוֹנִים מִתְבָּרְכִים רַק בִּגְלַל יִשְׂרָאֵל.
- שֶׁלְּמַדְנוּ, אָמַר רַבִּי יְהוּדָה אָמַר רַבִּי חִיָּיא אָמַר רַבִּי יוֹסֵי, נִשְׁבַּע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא יִכָּנֵס בִּירוּשָׁלַיִם שֶׁל מַעְלָה עַד שֶׁיִּכָּנְסוּ יִשְׂרָאֵל בִּירוּשָׁלַיִם שֶׁל מַטָּה, שֶׁנֶּאֱמַר (הושע יא) בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר. כְּלוֹמַר, כָּל זְמַן שֶׁהַשְּׁכִינָה כָּאן בַּגָּלוּת, הַשֵּׁם שֶׁלְּמַעְלָה לֹא נִשְׁתַּלֵּם, וְכָל הַתִּקּוּנִים לֹא נִתְקְנוּ, כִּבְיָכוֹל נִשְׁאָר הַשֵּׁם הַקָּדוֹשׁ חָסֵר..
Zohar Naso
Continued from previous DZ
186
Rabbi Yosi said, “Come and see, it is written,
Deuteronomy 23:6
“וְלֹא אָבָה יְהוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ יְהוָה אֱלֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהוָה אֱלֹהֶיךָ.”
“Nevertheless, the LORD your God would not listen to Balaam, but the LORD your God turned the curse into a blessing for you because the LORD your God loves you.”
He asks, why does it say ‘to Balaam’? It should say ‘to Balak,’ for Balak was the one who did everything. What is the meaning of ‘to Balaam’? He answers it is because Balaam closed his eyes so that Israel would not be blessed. We learned that Rabbi Yosi said, the Holy One, Blessed be He, said to Balaam, ‘Wicked one, you closed your eyes so that My children would not be blessed. I will open My eyes, and all the words you say I will turn into blessings.’ As it is written, ‘The Lord your God turned the curse into a blessing for you because the Lord your God loves you’ (Deuteronomy 23:6).”
187
Therefore, it is written, “He who has a good eye will be blessed, for he gives of his bread to the poor” (Proverbs 22:9). What is “of his bread”? It is as we have explained, as it is written, “לֶחֶם אֱלֹהָיו מִקָּדְשֵׁי הַקֳּדָשִׁים” “The bread of his God, from the most holy things” (Leviticus 21:22). This implies that from the most holy things comes the bread of his God. Therefore, “for he gives of his bread to the poor.” We have learned how beloved Israel is before the Holy One, Blessed be He, as the higher levels are blessed only because of Israel.
Explanation: “Good eye” refers to Yessod. “Poor” (דל) refers to Malchut, which has nothing of its own. Binah is called “the most holy thing.” Therefore, it implies that from the most holy things, which is Binah, the bread of his God, flows out, meaning the sustenance called the bread of his God. Therefore, “he gives of his bread to the poor,” as it is written, “He who has a good eye,” which is Yessod, “gives of his bread,” that is, the sustenance from Binah called the bread of his God, to the poor, which is Malchut.
188
Rabbi Yehuda said, Rabbi Chiya said in the name of Rabbi Yosi: The Holy One, Blessed be He, swore that He would not enter the Jerusalem above, which represents the complete union of י and ה, Yud, and Heh until Israel enters the Jerusalem below. That is, until the complete redemption, as it is said,
Hosea 11:9
“לֹא אֶעֱשֶׂה חֲרוֹן אַפִּי לֹא אָשׁוּב לְשַׁחֵת אֶפְרָיִם כִּי אֵל אָנֹכִי וְלֹא אִישׁ בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר.”
“I will not execute the fierceness of My anger; I will not again destroy Ephraim. For I am God, and not man, The Holy One in your midst; And I will not come with terror.”
“The Holy One in your midst” means that the name above is incomplete as long as the Shechina is in exile. As long as all the corrections are not completed, meaning until the final rectification, Tikun, the holy name, so to speak, remains incomplete.
Explanation: There are two unions in Aba and Imma (Father and Mother): an internal union and an external union. The Holy One swore that He would not enter the Jerusalem above, which means the internal union of Yud and Heh, which are Aba and Imma. However, the external union of Aba and Imma continues even during the six thousand years. Regarding the internal union, it is said, “so to speak, the holy name remains incomplete,” but not regarding the external union.
Friday would be a good day to make a Donation, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
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The Yeshiva Ohr HaCarmel (which means the Light of the Carmel) is on top of Mount Carmel, where the prophet Elijah’s prayers were answered.
The post Daily Zohar # 4585 – Naso – He will not enter the Jerusalem above until the complete redemption appeared first on Daily Zohar.
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Daily Zohar 4584
Hebrew translation:
- לָמַדְנוּ, אָמַר רַבִּי יִצְחָק, בֹּא וּרְאֵה מַה כָּתוּב בְּאוֹתוֹ בִּלְעָם הָרָשָׁע. בְּשָׁעָה שֶׁנִּמְסַר לוֹ לְבָרֵךְ אֶת יִשְׂרָאֵל, הָיָה מַשְׁגִּיחַ בְּעַיִן רָעָה כְּדֵי שֶׁלֹּא תִתְקַיֵּם הַבְּרָכָה, וְהָיָה תּוֹלֶה דְבָרָיו בְּאוֹתָהּ עַיִן רָעָה, שֶׁכָּתוּב (במדבר כד) נְאֻם בִּלְעָם בְּנוֹ בְעֹר. מַה זֶּה בְּנוֹ בְעֹר? מֵאוֹתוֹ שֶׁהָיָה שׂוֹנֵא אוֹתוֹ יוֹתֵר מִכָּל בְּנֵי הָעוֹלָם. וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן, שֶׁסְּתוּם הָעַיִן טוֹב מֵהֶם, כְּדֵי שֶׁלֹּא יִתְבָּרְכוּ וְלֹא תִתְקַיֵּם הַבְּרָכָה.
- אָמַר רַבִּי יְהוּדָה, כָּךְ הוּא בְּוַדַּאי, שֶׁנִּמְצֵאת פְּתִיחַת (שֶׁנִּמְצֵאת פְּקִיחַת) עַיִן לְבָרֵךְ, שֶׁכָּתוּב (דניאל ט) פְּקַח עֵינֶיךָ, כְּדֵי לְבָרֵךְ. וּבִרְכַּת רַב הַמְנוּנָא סָבָא כָּךְ הָיָה אוֹמֵר: הַקָּדוֹשׁ בָּרוּךְ הוּא יִפְקַח עֵינוֹ עָלֶיךָ. וּבְאוֹתוֹ רָשָׁע כָּתוּב שְׁתֻם הָעָיִן, כְּדֵי שֶׁלֹּא יִתְבָּרְכוּ עַל יָדוֹ. וְאָמַר רַבִּי יִצְחָק, לָכֵן צָרִיךְ הַכֹּהֵן לְבָרֵךְ בְּעַיִן טוֹבָה, בִּרְכָתוֹ תִתְקַיֵּם. וְשֶׁלֹּא מְבָרֵךְ בְּעַיִן טוֹבָה, כָּתוּב (משלי כג) אַל תִּלְחַם אֶת לֶחֶם רַע עָיִן וְאַל תִּתְאָו לְמַטְעַמֹּתָיו. כְּלוֹמַר, אַל תְּבַקֵּשׁ מִמֶּנּוּ בְּרָכָה כְּלָל..
Zohar Naso
Continued from previous DZ
184
Rabbi Yitzchak said, “We have learned what is written about that wicked man, Balaam. When he set out to bless Israel, he looked with an evil eye so the blessing would not endure. He based his words on his evil eye, as it is written,
Numbers 24:3
“וַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן.”
“Then he took up his oracle and said: “The utterance of Balaam the son of Beor, The utterance of the man whose eyes are opened,”
‘What is the meaning of ‘the son of Beor’? It means he was one who hated them more than all the people in the world because ‘בעור’ ‘Beor’ is related to the word for hatred, like the word ‘עירין.’ And “The utterance of the man whose eyes are opened’ means that he closed off the good eye from them so that they would not be blessed and the blessing would not endure.
185
Rabbi Yehuda said, “Indeed, it is certainly so that the opening of the eye is necessary to bless, as it is written, ‘Open Your Eyes’ (Daniel 9:18) to bless. And the blessing of Rav Hamnuna Saba was given in this manner: ‘May the Holy One, Blessed be He, open His eyes upon you.’ But about that wicked man, it is written, ‘שְׁתֻם הָעָיִן’ ‘with his eye closed,’ meaning that he did so to ensure that blessings would not be given through him. Rabbi Yitzchak said that because of this, a priest who blesses with a good eye his blessing endures. But one who does not bless with a good eye, it is written,
Proverbs 23:6
“אַל תִּלְחַם אֶת לֶחֶם רַע עָיִן וְאַל תתאו [תִּתְאָיו] לְמַטְעַמֹּתָיו.”
“Do not eat the bread of a miser (רַע עָיִן), Nor desire his delicacies;”
meaning, do not seek any blessing from him at all.
Lesson;
A blessing from a wicked or stingy person should be avoided. Even if we see both their eyes open, the good eyes are closed inside.
Rav Hamnuna Saba’s blessing, invoking God’s open eyes, illustrates the ideal approach to bestowing blessings.
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Daily Zohar 4583
Hebrew translation:
- וְשָׂמוּ אֶת שְׁמִי. מַה זֶּה וְשָׂמוּ אֶת שְׁמִי? אָמַר רַבִּי יְהוּדָה, יְתַקְּנוּ, כְּמוֹ שֶׁכָּתוּב (במדבר ד) וְשָׂמוּ אוֹתָם אִישׁ אִישׁ עַל עֲבֹדָתוֹ וְאֶל מַשָּׂאוֹ. לְהַתְקִין בְּבִרְכָתָם כְּתָרִים שֶׁל יָמִין לְיָמִין, וּכְתָרִים שֶׁל שְׂמֹאל לִשְׂמֹאל כָּרָאוּי, שֶׁצָּרִיךְ שֶׁלֹּא יִטְעוּ בָהֶם לְהַתְקִין הַכֹּל כְּדֵי שֶׁיִּתְבָּרְכוּ עֶלְיוֹנִים וְתַחְתּוֹנִים.
- וְאִם יַעֲשׂוּ כָּךְ, מַה כָּתוּב? וַאֲנִי אֲבָרֲכֵם. לְמִי? לְאוֹתָם כֹּהֲנִים, שֶׁכָּתוּב (בראשית כז) וּמְבָרֲכֶיךָ בָּרוּךְ. וְכָתוּב (שם יב) וַאֲבָרְכָה מְבָרֲכֶיךָ. הֵם מְבָרְכִים אֶת הָעָם, וַאֲנִי אֲבָרֵךְ אוֹתָם, וּלְפִיכָךְ כָּתוּב וְשָׂמוּ, וְלֹא כָתוּב יֹאמְרוּ אוֹ יִזְכְּרוּ.
- לָמַדְנוּ, כָּל כֹּהֵן שֶׁלֹּא אוֹהֲבִים אוֹתוֹ הָעָם, לֹא יִפְרֹשׂ יָדָיו. וּמַעֲשֶׂה הָיָה בְּכֹהֵן אֶחָד שֶׁקָּם וּפָרַשׂ יָדָיו, וְעַד שֶׁלֹּא הִשְׁלִים נַעֲשָׂה גַּל עֲצָמוֹת. מָה הַטַּעַם? מִשּׁוּם שֶׁלֹּא בֵרַךְ בַּחֲבִיבוּת. וְקָם אָחֵר וּפָרַשׂ יָדָיו וּבֵרַךְ, וְהִתְתַּקֵּן אוֹתוֹ הַיּוֹם. כָּל כֹּהֵן שֶׁאֵינוֹ אוֹהֵב אֶת הָעָם אוֹ הָעָם לֹא אוֹהֲבִים אוֹתוֹ, לֹא יִפְרֹשׂ יָדָיו לְבָרֵךְ אֶת הָעָם, שֶׁכָּתוּב (משלי כב) טוֹב עַיִן הוּא יְבֹרָךְ, אַל תִּקְרֵי יְבֹרָךְ, אֶלָּא יְבָרֵךְ..
Zohar Naso
Continued from previous DZ
181
Numbers 6:27
“וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם”
“So they shall put My name on the children of Israel, and I will bless them.”
He asks, what is meant by “And they shall put My name”? Rabbi Yehuda explains that it means “to establish.” As it is written, “וְשָׂמוּ אוֹתָם אִישׁ אִישׁ עַל עֲבֹדָתוֹ וְאֶל מַשָּׂאוֹ” “And they establish them, each man according to his service and according to his burden” (Numbers 4:19). That is, those who benefit from the blessings should arrange the Sefirot correctly: the Sefirot of the Right to the Right, and the Sefirot of the left to the left, as appropriate. It is necessary not to make mistakes in them and to arrange everything properly so that the upper and lower realms are blessed.
Explanation: The three verses of the priestly blessing correspond to the three lines: Right, Left, and Middle. The priest must meditate and turn to the Right when reciting the first blessing. Turn to the left for the second blessing and the middle line for the third blessing.
The priest must have the correct meditation for each part of the blessing, ensuring the proper Light is aligned and activated. This ensures that the blessing flows harmoniously through the sefirot’s structure and into the world, bringing blessings to the upper and lower levels.
182
And if they do so, it is written? ‘And I will bless them.’ To whom? To these priests. As it is written,’וּמְבָרֲכֶיךָ בָּרוּךְ’ ‘And those who bless you, I will bless’ (Genesis 27:29). And it is written, ’וַאֲבָרְכָה, מְבָרְכֶיךָ’ ‘And I will bless those who bless you’ (Genesis 12:3). These priests bless the people, and I will bless those who bless. Therefore, it is written, ‘ושמו’ (‘and they shall put My name’), and not ‘יאמרו’ (‘they shall say’) or ‘יזכרו’ (‘they shall mention’).”
183
We have learned that any priest the people do not love should not raise his hands to bless. There was an incident involving a priest who stood and raised his hands, and before he completed the blessing, he turned into a pile of bones. What was the reason? Because he did not bless with love. Another priest stood, raised his hands, and blessed, rectifying the day. Any priest who does not love the people or whom the people do not love should not raise his hands to bless the people, as it is written (Proverbs 22:9): “He who has a generous eye will be blessed.” Do not read “יבורך” (will be blessed), but “יברך” (will bless).
Lesson;
The purity of the priest and the expression of love are important in channeling Hashem’s blessings from the higher levels to the world. If the ‘channel’ is flawed, the supernal Light breaks the vessel of the priest.
The priests create the channel when they act, “They shall put My name on the children of Israel,” raising their hands and splitting their fingers into four groups to connect to the Ten Sefirot and the YHVH. Then, “I will bless them.” The blessings come from YHVH.
During the recitation of the priestly blessing in the synagogue, the leader of the prayer, who represents the congregation, recites each word of the blessing before the priest repeats it. The people’s desire to receive the blessing comes first before the priest repeats the words and channels the Light of YHVH to them.
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Daily Zohar 4582
Hebrew translation:
- בְּאוֹתָהּ שָׁעָה שֶׁבְּרָכָה זוֹ יוֹצֵאת מִפִּי הַכֹּהֵן, אוֹתָן שִׁשִּׁים אוֹתִיּוֹת יוֹצְאוֹת וְטָסוֹת בָּרָקִיעַ, וּמְמֻנִּים שִׁשִּׁים גְּדוֹלִים עַל כָּל אוֹת וְאוֹת, וְכֻלָּם מוֹדִים עַל כָּל הַבְּרָכוֹת הַלָּלוּ. מָה הַטַּעַם שִׁשִּׁים אוֹתִיּוֹת בַּבְּרָכוֹת הַלָּלוּ? מִשּׁוּם שֶׁיִּשְׂרָאֵל הֵם שִׁשִּׁים רִבּוֹא, וְסוֹד שִׁשִּׁים רִבּוֹא עוֹמְדִים בָּעוֹלָם, וְכָל אֶחָד וְאֶחָד הוּא (רִבּוֹא) אֶחָד.
- הַשֵּׁם הַקָּדוֹשׁ שֶׁיּוֹצֵא מִזֶּה עוֹלֶה לְמַעְלָה עַד אוֹתוֹ הַכִּסֵּא שֶׁלְּמַעְלָה. וְהַכֹּל, שְׁכִינָה עֶלְיוֹנָה וּשְׁכִינָה תַּחְתּוֹנָה, מוֹדִים לַכֹּהֵן בְּאוֹתָן הַבְּרָכוֹת וְעַל אוֹתָם שִׁשִּׁים מְמֻנִּים. וְעַל זֶה כָּתוּב, וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם. וְאָז הַקָּדוֹשׁ בָּרוּךְ הוּא מְבָרֵךְ אֶת יִשְׂרָאֵל. (ע”כ רעיא מהימנא)..
- מִצְוָה אַחַר זוֹ – בִּרְכַּת כֹּהֲנִים. יְבָרֶכְךָ ה’, יָאֵר ה’, יִשָּׂא ה’. מָקוֹר מִשְּׁלֹשָׁה שֵׁמוֹת אֵלּוּ: יוֹד הֵ”א וָא”ו הֵ”א (יוֹ”ד הֵ”י וָא”ו הֵ”י). קְדֻשָּׁה, אֶהְיֶ”ה אֶהְיֶ”ה אֶהְיֶ”ה, שֶׁמְּקוֹרוֹ יוֹ”ד הֵ”א וָא”ו הֵ”א. הַקִּשּׁוּר שֶׁל שְׁנֵיהֶם, הַיִּחוּד שֶׁל שְׁנֵיהֶם – אֲדֹנָ”י, שֶׁבּוֹ א”י, שֶׁרְמוּזִים איהדונה”י (יאהדונה”י, וְזֶה הָעַמּוּד הָאֶמְצָעִי, וְהַשְּׁכִינָה הִיא יאהדונה”י) (מָקוֹר מִג’ שֵׁמוֹת אֵלּוּ יוֹ”ד הֵ”י וָי”ו הֵ”י שֶׁרְמוּזִים יאהדונה”י, וְזֶה הָעַמּוּד הָאֶמְצָעִי, הַשְּׁכִינָה איההדונה”י) (אידהונה”י), וּרְמוּזִים א”י רְבִיעִי מִשְּׁנֵי שֵׁמוֹת מְפֹרָשִׁים שֶׁרְשׁוּמִים בָּהֶם. (עד כאן הרעיא מהימנא).
Zohar Naso
Continued from previous DZ
178
When the blessing comes out of the priest’s mouth, the sixty letters found in the Priestly Blessing fly through the sky, appointing sixty ministers over each letter, and they all give thanks for all these blessings. What is the reason that there are sixty letters in these blessings? It is because Israel consists of six hundred thousand souls, and in the secret of the six hundred thousand, they are always present in the world, and each letter in the blessings corresponds to ten thousand. Therefore, they correspond to the six hundred thousand of Israel.
179
The holy name that emerges from the Priestly Blessing ascends upward to that higher throne, which is Binah. Both the upper Shechina, Binah and the lower Shechina, Malchut, acknowledge and agree with the priest in these blessings. All those sixty ministers, appointed over each letter as mentioned earlier, are blessed. Therefore, it is written,
Numbers 6:27
“וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם.”
“And they shall put My name upon the children of Israel, and I will bless them.”
Then the Holy One, Blessed be He, blesses Israel.
180
The commandment that follows is the Priestly Blessing, “יְבָרֶכְךָ ה’, יָאֵר ה,’ יִשָּׂא ה'” “May the Lord bless you,” “May the Lord make His face shine upon you,” “May the Lord lift up His countenance upon you”—the source of these three Names is יוֹד הֵ” א וָא” ו הֵ” א (יוֹ” ד הֵ” י וָא” ו הֵ” י). The Kedusha (sanctity) is derived from “אֶהְיֶ”ה אֶהְיֶ”ה אֶהְיֶ”ה,” whose source is יוֹ”ד הֵ”א וָא”ו הֵ”א. The connection and unification of these two Names is אֲדֹנָ” י, within which is “אי” “Aleph-Yud.” And the “Aleph-Yud” is hinted at the two explicit Names יהוה, אדני within them יאהדונה” י. It represents the Shechina and the unification in the middle line.
Lesson;
This Zohar explains the profound significance of the Priestly Blessing, specifically focusing on the number of letters it contains. The sixty letters have a powerful presence in the spiritual realms, where they appoint supernal ministers and generate blessings. Each letter represents ten thousand of the souls of Israel, which consist of six hundred thousand souls. This relation between the letters and the souls represents the integral connection between the words spoken by the priest and the spiritual well-being of Israel. The blessings, therefore, are not merely words but are deeply interwoven with the spiritual levels and the Jewish people.
The ascent of the holy name to Binah signifies a connection to a high level of mercy. The agreement between the upper and lower Shechina and the priest’s blessings represents the unity revealed through the priestly Blessings ritual. Additionally, the sixty ministers associated with each letter signify the extensive reach and impact of the blessing, ensuring that all the people of Israel are enveloped in Hashem’s favor.
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Daily Zohar 4581
Hebrew translation:
- וּכְשֶׁפּוֹרֵשׂ הַכֹּהֵן אֶת יָדָיו, הַשְּׁכִינָה שׁוֹרָה עַל אוֹתָן הָאֶצְבָּעוֹת, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִסְכִּים עִם הַכֹּהֵן בְּאוֹתָן בְּרָכוֹת. וְיִשְׂרָאֵל מִתְבָּרְכִים מִשְּׁנֵי צְדָדִים – מִלְמַעְלָה וּמִלְּמַטָּה. מִלְמַעְלָה – הַשְּׁכִינָה שֶׁשּׁוֹרָה עַל אוֹתָן אֶצְבָּעוֹת, וְהַכֹּהֵן שֶׁמְּבָרֵךְ.
- בֹּא רְאֵה, דְּבָרִים שֶׁעוֹשִׂים, מְעוֹרְרִים דְּבָרִים לְמַעְלָה. כְּמוֹ זֶה בִּפְרִישַׂת אֶצְבְּעוֹת הַכֹּהֵן לְמַטָּה, מִתְעוֹרֶרֶת הַשְּׁכִינָה לָבֹא וְלִשְׁרוֹת עָלֵינוּ. וְכֵן כַּמָּה דְבָרִים הֵם בָּעוֹלָם שֶׁמְּעוֹרְרִים דְּבָרִים לְמַעְלָה, שֶׁהֲרֵי בַּהִתְעוֹרְרוּת שֶׁלְּמַטָּה מִתְעוֹרֵר כֹּחַ אַחֵר לְמַעְלָה, וְזֶה בֵּאַרְנוּ בְּכַמָּה מְקוֹמוֹת. וְהַיְנוּ טַעַם הַלּוּלָב וְהַיְנוּ טַעַם הַשּׁוֹפָר. וּכְמוֹ הֵם בְּגָוֶן זֶה עֶשֶׂר אֶצְבָּעוֹת מְעוֹרְרוֹת הַשְּׁכִינָה לִשְׁרוֹת עֲלֵיהֶן. מִתְעוֹרְרוֹת עֶשֶׂר מַעֲלוֹת אֲחֵרוֹת לְהָאִיר, וְהַכֹּל בְּשָׁעָה אַחַת.
- וְעַל כָּךְ אָסוּר לְבֶן אָדָם לִזְקֹף אֶצְבָּעוֹת בִּזְקִיפוּת לְחִנָּם, אֶלָּא בַּתְּפִלָּה וּבִבְרָכוֹת וּבַשֵּׁם שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וַהֲרֵי בֵּאַרְנוּ, שֶׁהֵם הַמְּעוֹרְרִים אֶת הַשֵּׁם הַקָּדוֹשׁ וְסוֹד הָאֱמוּנָה. זְקִיפוּת הָאֶצְבָּעוֹת, מְמֻנִּים בְּאוֹתָהּ זְקִיפוּת שֶׁלָּהֶן עֲשָׂרָה שַׁלִּיטִים, כְּמוֹ שֶׁבֵּאַרְנוּ. וְהַכֹּהֵן צָרִיךְ לְבָרֵךְ בְּעַיִן טוֹבָה בְּהַסְכָּמַת הַשְּׁכִינָה, כְּמוֹ שֶׁנִּתְבָּאֵר..
Zohar Naso
Continued from previous DZ
175
When the priest spreads his hands, the Shechina rests upon those fingers, for the Holy One, Blessed be He, agrees with the priest in these blessings. Israel is blessed from two directions: from above, from the Shechina that rests upon the fingers, and from below, from the priest who blesses.
176
Come and see, the actions performed below awaken corresponding actions above. Similarly, when the priest spreads his fingers below, the Shechina is awakened to come and rest upon them. Many actions in the world below awaken things above because an awakening below causes another force to be awakened above. We have already studied this in several places. This is the reason for taking the Lulav, and this is the reason for blowing the shofar. Just as with the ten fingers, so too is the Shechina awakened to rest upon them, and ten other levels above are awakened, which are the ten sefirot of Zeir Anpin, to illuminate, and all of this happens at the same time.
177
Therefore, a person is forbidden to raise his fingers pointlessly, but only during prayer, blessings, and invoking the name of the Holy One, Blessed be He. We have already learned that raising the fingers is an awakening of the Holy Name and the secret of faith. The raising of the fingers appoints ten rulers because the fingers allude to the revelation of Chokmah, as it is written,
Ecclesiastes 7:19
“הַחָכְמָה תָּעֹז לֶחָכָם מֵעֲשָׂרָה שַׁלִּיטִים אֲשֶׁר הָיוּ בָּעִיר.”
“Wisdom strengthens the wise More than ten rulers of the city.”
As we have established, the priest must bless with a good eye and be in agreement with the Shechina, as we have learned.
Lesson;
This teaching emphasizes the principle of reciprocal spiritual actions between the lower and spiritual levels. Actions performed in the physical world, such as the priest spreading his fingers during the blessing, have the power to invoke the presence of the Shechina in the spiritual realms. This principle is further illustrated by the practices of taking the Lulav during Sukkot and blowing the shofar during Rosh Hashanah, which are seen as actions that trigger corresponding spiritual movements and awakenings above. The ten fingers of the priest correspond to the ten sefirot of Zeir Anpin, and their activation through the ritual actions brings about a simultaneous illumination and blessing from above, demonstrating the interconnectedness of the physical and spiritual worlds.
This passage further emphasizes the sacredness and intentionality required when raising one’s fingers in religious contexts. The act of raising fingers is not a casual gesture but a profound spiritual practice that should be reserved for moments of prayer, blessings, and invoking Hashem’s name. The fingers symbolize the revelation of Chokmah and the appointment of spiritual rulers, reflecting the verse from Ecclesiastes about wisdom’s strength (level of Chokmah). The priest, when blessing, must do so with benevolence and in harmony with the presence of the Shechina, ensuring that the blessing is potent and aligned with the spiritual truths established in the Torah.
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Daily Zohar 4580
Hebrew translation:
- אָמַר רַבִּי שִׁמְעוֹן, בְּרָאשֵׁי שְׁלֹשֶׁת הַפְּסוּקִים הַלָּלוּ יוֹ”ד יוֹ”ד יוֹ”ד: יְ”בָרֶכְךָ יָ”אֵר יִ”שָּׂא. כֻּלָּם לְהַרְאוֹת אֱמוּנָה הַשְּׁלֵמָה, וּלְהִתְבָּרֵךְ מֵהָעַתִּיק מִי שֶׁצָּרִיךְ. יוֹ”ד יוֹ”ד יוֹ”ד, לְהִתְבָּרֵךְ זְעֵיר אַנְפִּין מֵעַתִּיק הַכֹּל. וּמִשּׁוּם כָּךְ, יְבָרֶכְךָ ה’ לְמַעְלָה, וְיִשְׁמְרֶךָ הוּא לְמַטָּה, וְכֵן כֻּלָּם. וְשָׁנָה הַתַּנָּא לִפְנֵי רַבִּי שִׁמְעוֹן, מִי שֶׁמִּצְטַעֵר בַּחֲלוֹמוֹ, שֶׁיָּבֹא בְשָׁעָה שֶׁהַכֹּהֲנִים פּוֹרְשִׂים יְדֵיהֶם, וְיֹאמַר: רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי שֶׁלְּךָ וַחֲלוֹמוֹתַי שֶׁלְּךָ וְכוּ’. לָמָּה? מִשּׁוּם שֶׁאוֹתָהּ שָׁעָה נִמְצָאִים רַחֲמִים בְּכָל הָעוֹלָמוֹת, וּמִי שֶׁיְּבַקֵּשׁ תְּפִלָּתוֹ בְצַעֲרוֹ, מִתְהַפֵּךְ לוֹ דִּין לְרַחֲמִים.
- מִצְוָה (כ”ב) זוֹ לְבָרֵךְ הַכֹּהֵן אֶת הָעָם בְּכָל יוֹם בִּזְקִיפוּת הָאֶצְבָּעוֹת, וּלְבָרֵךְ בְּרָכָה בְּכָל יוֹם, לְהִמָּצֵא בְרָכוֹת מַעְלָה וּמַטָּה. שֶׁהֲרֵי הָאֶצְבָּעוֹת עוֹמְדוֹת בְּסוֹד עֶלְיוֹן, חָמֵשׁ תּוֹךְ חָמֵשׁ. חָמֵשׁ שֶׁל הַיָּמִין וְחָמֵשׁ שֶׁל שְׂמֹאל. חָמֵשׁ שֶׁל הַיָּמִין הֵן שֶׁבַח יוֹתֵר עַל אוֹתָן שֶׁל שְׂמֹאל, מִשּׁוּם שֶׁיָּמִין זוֹ יֵשׁ לָהּ שֶׁבַח יָתֵר עַל שְׂמֹאל. וְעַל זֶה בַּבְּרָכָה שֶׁמְּבָרֵךְ הַכֹּהֵן אֶת הָעָם, צָרִיךְ לִזְקֹף יָמִין עַל שְׂמֹאל וּלְעַיֵּן בְּעַיִן טוֹבָה..
Zohar Naso
Continued from previous DZ
173
Rabbi Shimon said, “In these three verses, at their beginning, there are three yuds: the yud of ‘יברכך’ (May He bless you), the yud of ‘יאר’ (May He illuminate your face), and the yud of ‘ישא’ (May He lift up His countenance). All of these point to the complete faith and that the blessing comes from Atika, which is the yud of the YHVH, for the one who needs to be blessed. Three yuds, three times, indicate that Zeir Anpin is blessed from Atika. The three yuds correspond to the three lines: ‘יברכך’ is the right line, ‘יאר’ is the left line, and ‘ישא’ is the middle line. Therefore, ‘יברכך ה׳’ is above, to Zeir Anpin, that he may receive from Atika, and ‘וישמרך’ is below, for Israel.”
A Tanna taught before Rabbi Shimon: “Anyone who is distressed by a dream should come at the time when the Kohanim spread their hands for the Priestly Blessing and say, ‘Master of the Universe, I am Yours, and my dreams are Yours, etc.’ Why? Because at that time, mercy is present in all worlds, and whoever prays about their distress, their judgment will be transformed into mercy.”
174
This precept for the priest to bless the people every day with the raising of the fingers, so that blessings may be found both above and below. The fingers are arranged according to a supernal secret: five within five, five on the right, and five on the left. The five on the right have greater significance than those on the left because the right side is more important than the left. Therefore, in the blessing the priest gives the people, he should raise the right hand above the left. He should also bestow the blessings with “בְּעַיִן טוֹבָה,” a good eye (a kindhearted intention).
Lesson;
This teaching underscores the significance of the Priestly Blessing as a powerful moment for invoking Hashem’s mercy. When the priests raise their hands to bless the people, it creates an auspicious time when mercy permeates the cosmos. This is an ideal moment for individuals to seek relief from their troubles, particularly from distressing dreams. By turning to God and acknowledging His sovereignty over their lives and dreams, they align themselves with the flow of mercy to the world, allowing their adverse judgments to be transformed into compassionate outcomes. This practice highlights the deep connection between ritual, timing, and the efficacy of prayer in Jewish spiritual tradition.
Proverbs 22:9 states: “טוֹב עַיִן הוּא יְבֹרָךְ כִּי נָתַן מִלַּחְמוֹ לַדָּל.” “He who has a generous (good) eye will be blessed, For he gives of his bread to the poor.”
The Zohar (Achare Mot #124) adds another interpretation to this verse differently, suggesting that instead of reading “will be blessed,” we should read “will bless,” implying that a person with a “Good eye” (עַיִן טוֹבָה), like the priests, can bless the people.
The Priestly Blessing must be adequately performed. The act of raising the fingers symbolizes the connection to the ten sefirot. The right hand’s precedence over the left highlights the importance of Chassadim (kindness) and mercy from the right over judgment from the left. The priest must not only perform the ritual correctly but also maintain a pure meditation of love and peace, ensuring that the blessings are genuinely beneficial for the people.
The concept of “בְּעַיִן טוֹבָה” (“a good eye”) is crucial. Proverbs 22:9 emphasizes the importance of a generous eye, stating that a person with such an eye is blessed because he shares his bread with the poor. The Zohar expands on this idea, suggesting that a person with a “good eye” not only receives blessings but is also empowered to bless others. This aligns with the role of the priests, who bless the people with a good and generous eye.
Before the priests raise their hands, they recite the blessing:
“בָּרוּךְ אַתָּה ה’ אֱלֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בִּקְדֻשָּׁתוֹ שֶׁל אַהֲרֹן וְצִוָּנוּ לְבָרֵךְ אֶת עַמּוֹ יִשְׂרָאֵל בְּאַהֲבָה”
“Blessed are You, Lord our God, King of the Universe, who has sanctified us with the sanctity of Aaron and commanded us to bless His people Israel with love.”
‘Eye’ (‘עין’) has a numerical value of 130, which is ten times the value of ‘love’ (‘אהבה’), emphasizing the deep connection between vision and love. Each finger that the priest raises during the blessing is illuminated with love, reinforcing the powerful, benevolent energy of the blessing. This connection ensures that the blessings invoked by the priest are filled with compassion and kindness, reflecting the divine attributes they aim to channel.
Thus, the act of blessing with love and “good eye” signifies more than just a ritual; it embodies the priest’s love, generosity, and the divine mercy that flows through them, transforming the act into a profound spiritual experience that benefits all who receive it.
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Daily Zohar 4579
Hebrew translation:
- רַבִּי אַבָּא אָמַר, כֻּלָּם מִתְבָּרְכִים כְּאֶחָד בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת חֲקוּקוֹת שֶׁל הַשֵּׁם הַקָּדוֹשׁ שֶׁנִּכְלָל וְנִסְתָּר כָּאן, בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת כֻּלָּם מִתְבָּרְכִים. וְהֵם רַחֲמִים תּוֹךְ רַחֲמִים, שֶׁלֹּא נִמְצָא בָהֶם דִּין. וָלֹא? וַהֲרֵי כָּתוּב יִשָּׂא ה’ פָּנָיו אֵלֶיךָ! אָמַר רַבִּי אַבָּא, יִשָּׂא – יְסַלֵּק וְיַעֲבִיר כְּדֵי שֶׁלֹּא יִמָּצֵא דִין כְּלָל.
- לָמַדְנוּ, אָמַר רַבִּי יוֹסֵי, בְּשָׁעָה שֶׁהַכֹּהֵן פּוֹרֵשׂ יָדָיו, אָסוּר לָעָם לְהִסְתַּכֵּל בּוֹ, מִשּׁוּם שֶׁשְּׁכִינָה שׁוֹרָה בְיָדָיו. אָמַר רַבִּי יִצְחָק, אִם כָּךְ, כֵּיוָן שֶׁלֹּא רוֹאִים, אָז מָה אִכְפַּת לָהֶם, שֶׁהֲרֵי כָּתוּב (שמות לג) כִּי לֹא יִרְאַנִי הָאָדָם וָחַי, בְּחַיֵּיהֶם לֹא רוֹאִים, אֲבָל בְּמִיתָתָם רוֹאִים? אָמַר לוֹ, מִשּׁוּם שֶׁהַשֵּׁם הַקָּדוֹשׁ רָמוּז בְּאֶצְבְּעוֹת יָדָיו, וְצָרִיךְ הָאָדָם לִפְחֹד. אַף עַל גַּב שֶׁלֹּא רוֹאֶה שְׁכִינָה, לֹא צָרִיךְ לְהִסְתַּכֵּל עַל הַיָּדַיִם שֶׁל הַכֹּהֲנִים, כְּדֵי שֶׁהָעָם לֹא יִמָּצֵא בְחֻצְפָּה אֶל הַשְּׁכִינָה.
- לָמַדְנוּ, בְּשָׁעָה שֶׁהַכֹּהֵן פּוֹרֵשׂ יָדָיו, צָרִיךְ הָעָם לָשׁוּב בְּיִרְאָה, בְּאֵימָה, וְלָדַעַת שֶׁאוֹתָהּ שָׁעָה עֵת רָצוֹן נִמְצָא בְּכָל הָעוֹלָמוֹת, וּמִתְבָּרְכִים עֶלְיוֹנִים וְתַחְתּוֹנִים וְאֵין דִּין בְּכֻלָּם, וְהִיא הַשָּׁעָה שֶׁמִּתְגַּלֶּה הַנִּסְתָּר עַתִּיק הָעַתִּיקִים בִּזְעֵיר אַנְפִּין, וְנִמְצָא שָׁלוֹם בַּכֹּל..
Zohar Naso
Continued from previous DZ
170
Rabbi Abba said, “All of them together are blessed with the twenty-two inscribed letters of the Holy Name, which are included and concealed in the Priestly Blessing. With the Name of twenty-two letters, everything is blessed. They are mercy within mercy, with no judgment found in them.”
He asks, “But is that so? For it is written, ‘יִשָּׂא ה’ פָּנָיו אֵלֶיךָ!’ ‘May YHVH lift His countenance upon you,’ and “יִשָּׂא’ ‘lift’ implies judgment.” Rabbi Abba answered, “‘Lift up’ means to remove and pass over, so that no judgment is found at all.”
171
Rabbi Yosi said, “We have learned that when the priest raises his hands, the people are forbidden to look at him because the Shechina rests on his hands.” Rabbi Yitzchak said, “If so since they do not see, how does this harm them? For it is written,
Exodus 33:20
“וַיֹּאמֶר לֹא תוּכַל לִרְאֹת אֶת פָּנָי כִּי לֹא יִרְאַנִי הָאָדָם וָחָי.”
“But He said, “You cannot see My face; for no man shall see Me, and live.”
They do not see in their lifetime; only in their death do they see.” He replied, “Because the Holy Name is hinted at in the fingers of their hands, a person must fear. And even though they do not see the Shechina, they should not look at the hands of the priests so that the people do not become brazen towards the Shechina.”
172
We have learned that when the priest raises his hands, the people must be in reverence and awe, knowing that at that moment, a favorable time is present in all worlds. Both the upper and lower levels are blessed, and there is no judgment among them. It is the time when Atika Kadisha is revealed in Zeir Anpin, and peace is found in all the worlds.
Lesson;
This teaching emphasizes the profound significance of the Priestly Blessing, highlighting the moment as one of Hashem’s favor and blessing. The act of the priest raising his hands is not just a ritual but a powerful spiritual event that brings harmony and blessings to all levels of existence. The revelation of the Atika Kadisha in Zeir Anpin during this time symbolizes the ultimate manifestation of Hashem’s mercy and peace, ensuring that no judgment prevails and that all worlds are nourished with grace and tranquility. The people’s reverence and awe reflect their recognition of this sacred moment and their participation in the collective sanctification and reception of Priests blessings. During the blessings, we meditate on the 22 letters mentioned previously (#162).
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Daily Zohar 4578
Hebrew translation:
- אָמַרְתִּי, רַבִּי, סוֹד הַדָּבָר אֲנִי רוֹצֶה. אָמַר לוֹ, הַכֹּל נֶאֱמַר, וּבֹא רְאֵה, הַקָּדוֹשׁ בָּרוּךְ הוּא קָרָא לְיִשְׂרָאֵל אָדָם, כְּדֻגְמָה שֶׁלְּמַעְלָה, וְקָרָא לָהֶם בְּהֵמָה, וְהַכֹּל בְּפָסוּק אֶחָד, שֶׁכָּתוּב וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי וְגוֹ’. (יחזקאל לד) וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי – הֲרֵי בְּהֵמָה. אָדָם אַתֶּם – הֲרֵי אָדָם. וְיִשְׂרָאֵל נִקְרְאוּ אָדָם וּבְהֵמָה, וּמִשּׁוּם זֶה אָדָם וּבְהֵמָה תוֹשִׁיעַ ה’. וְעוֹד סוֹד הַדָּבָר, זָכוּ – אָדָם כְּדֻגְמָה שֶׁלְּמַעְלָה, לֹא זָכוּ – נִקְרְאוּ בְהֵמָה, וְכֻלָּם מִתְבָּרְכִים בִּזְמַן אֶחָד – אָדָם שֶׁלְּמַעְלָה וּבְהֵמָה שֶׁלְּמַטָּה. וְכָל שֶׁכֵּן שֶׁהַכֹּל יֵשׁ בָּהֶם בְּיִשְׂרָאֵל. זֶהוּ שֶׁכָּתוּב אָדָם וּבְהֵמָה תוֹשִׁיעַ ה’.
- וּבֹא רְאֵה, הַבְּרָכָה לֹא נִמְצֵאת לְמַטָּה עַד שֶׁתִּמָּצֵא לְמַעְלָה, וּמִשֶּׁנִּמְצְאָה לְמַעְלָה – גַּם לְמַטָּה נִמְצֵאת, וְהַכֹּל תָּלוּי כָּךְ לְטוֹב וּלְרַע. לְטוֹב, שֶׁכָּתוּב (הושע ב) אֶעֱנֶה אֶת הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת הָאָרֶץ. לְרַע, שֶׁכָּתוּב (ישעיה כד) יִפְקֹד ה’ עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל מַלְכֵי הָאֲדָמָה עַל הָאֲדָמָה.
- אָמַר רַבִּי יְהוּדָה, בִּגְלַל זֶה (הַתִּפְאֶרֶת הַזּוֹ פָּתַח בּוֹ) כָּתוּב אָמוֹר לָהֶם, סְתָם, לְהִתְבָּרֵךְ עֶלְיוֹנִים וְתַחְתּוֹנִים כֻּלָּם כְּאֶחָד, שֶׁכָּתוּב כֹּה תְבָרֲכוּ בַּתְּחִלָּה, וְאַחַר כָּךְ אֶת בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם סְתָם, לְהִתְבָּרֵךְ כֻּלָּם כְּאֶחָד. יְבָרֶכְךָ ה’ – לְמַעְלָה. וְיִשְׁמְרֶךָ – לְמַטָּה. יָאֵר ה’ פָּנָיו – לְמַעְלָה. וִיחֻנֶּךָּ – לְמַטָּה. יִשָּׂא ה’ פָּנָיו – לְמַעְלָה. וְיָשֵׂם לְךָ שָׁלוֹם – לְמַטָּה..
Zohar Naso
Continued from previous DZ
167
I said, “Rabbi, I want to understand the secret of this matter.” He replied, “Everything has been said, both the secret and the plain meaning. Come and see, the Holy One, Blessed be He, called Israel ‘אָדָם’ ‘Adam’ (man), like the ‘man’ above, which is Zeir Anpin (The Holy name for Zeir Anpin יוד-הא-ואו-הא is numerically 45 is the same as אדם Adam). He also called them ‘beast.’ Both are in one verse, as it is written,
Ezekiel 34:31
“וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם אֲנִי אֱלֹהֵיכֶם נְאֻם אֲדֹנָי יְהוִה.”
“You are My flock, the flock of My pasture; you are men, and I am your God,” says the Lord GOD.”
‘And you, My sheep, the sheep of My pasture’ — He called them ‘beast.’ ‘You are men’ — here He called them ‘Adam.’ For Israel is called both ‘אָדָם’ ‘Adam’ and ‘בְהֵמָה’ ‘beast,’ and therefore, ‘Man and beast You save, O Lord.’
The secret of the matter is that if they have merits and are deserving, they are called ‘Adam,’ like Zeir Anpin above. If they are not deserving, they are called ‘בְהֵמָה’ ‘beast.’
All are blessed at the same time: the upper Adam, which is Z “A, called the YHVH יוד-הא-ואו-הא, which has the numerical value 45 of ‘Adam,’ and the lower beast, which is Malchut, called the יוד-הה-וו-הה, which has the numerical value 52 of ‘בְהֵמָה’ ‘beast.’ Both levels are found within Israel, for in Israel, too, there are two levels: Adam and beast, meaning those souls that come from Z “A and those souls that come from Malchut. And this is what is meant by ‘Man and beast You save, O Lord.'”
168
Come and see, a blessing is not found below until it is first found above. When it is found above, it is also found below. Everything depends on the state above, both for good and for bad. For good, as it is written,
Hosea 2:23
“וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם יְהוָה אֶעֱנֶה אֶת הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת הָאָרֶץ.”
“And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, and they shall respond to the earth.”
For bad, as it is written,
Isaiah 24:21
“וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְהוָה עַל צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל מַלְכֵי הָאֲדָמָה עַל הָאֲדָמָה.”
“It shall come to pass in that day That the LORD will punish on high the host of exalted ones, And on the earth the kings of the earth.”
169
Rabbi Yehuda said, “Therefore, it is written, ‘Say to them’ without specifying, indicating that both the upper and lower realms are to be blessed together. It is written (Numbers 6:23), “כֹּה תְבָרְכוּ” “This is the way you shall bless” first, and then,’ אֶת בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם’ ‘the children of Israel, say to them’ without specifying, meaning that all should be blessed together, both the upper and lower levels.
Lesson;
The soul types within Israel, “Adam” (man) and “beast,” have different origins, distinguishing between those that originate from Zeir Anpin (a higher aspect) and those from Malchut (a lower, more earthly aspect).
The numerical values (45) of Zeir Anpin’s holy names correspond to “Adam” and “beast” (52) to Malchut.
Hosea 2:23 illustrates the blessings from the heavens to the earth.
Isaiah 24:21 indicates that punishment is administered on all levels.
A soul from the lower level of Malchut can elevate itself higher through studies, following the Torah laws, good deeds, and Tzedakah.
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Daily Zohar 4577
Hebrew translation:
- יְבָרֶכְךָ ה’ וְיִשְׁמְרֶךָ, אֵלּוּ שְׁלֹשָׁה פְסוּקִים וּשְׁלֹשָׁה שֵׁמוֹת שֶׁל שְׁתֵּים עֶשְׂרֵה אוֹתִיּוֹת הַכְּלוּלוֹת כְּנֶגְדָּם, וּבַכֹּל הִתְכַּוֵּן הַכֹּהֵן. וְכָל עֶלְיוֹנִים וְתַחְתּוֹנִים מִתְבַּשְּׂמִים בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת שֶׁנִּסְתָּרוֹת בִּשְׁלֹשֶׁת הַפְּסוּקִים הַלָּלוּ, כְּנֶגֶד עֶשְׂרִים וּשְׁתַּיִם (אוֹתִיּוֹת) מִדּוֹת רַחֲמִים שֶׁכּוֹלְלוֹת הַכֹּל. וְלָכֵן כָּתוּב אָמוֹר, וְלֹא אִמְרוּ, כְּמוֹ שֶׁבֵּאַרְנוּ. אָמוֹר – שֶׁצָּרִיךְ לְכַוֵּן בְּכָל הַנִּסְתָּרִים הַלָּלוּ בְּכָל הַמַּעֲלוֹת הַלָּלוּ. אָמוֹר – בִּדְבָרִים נִסְתָּרִים שֶׁל מַעְלָה. אָמוֹר – חֶשְׁבּוֹן רמ”ח אֵיבָרִים שֶׁבָּאָדָם חָסֵר אֶחָד. מָה הַטַּעַם? שֶׁבְּאֶחָד כֻּלָּם תְּלוּיִים. וְכֻלָּם מִתְבָּרְכִים בִּבְרָכָה זוֹ בִּשְׁלֹשֶׁת הַפְּסוּקִים הַלָּלוּ כְּמוֹ שֶׁבֵּאַרְנוּ. לָהֶם – לִכְלֹל בִּבְרָכָה זוֹ עֶלְיוֹנִים וְתַחְתּוֹנִים.
- לָמַדְנוּ, אָמַר רַבִּי יוֹסֵי, יוֹם אֶחָד יָשַׁבְתִּי לִפְנֵי רַבִּי אֶלְעָזָר בֶּן רַבִּי שִׁמְעוֹן וְשָׁאַלְתִּי אוֹתוֹ, אָמַרְתִּי, רַבִּי, מָה רָאָה דָוִד שֶׁאָמַר (תהלים לו) אָדָם וּבְהֵמָה תוֹשִׁיעַ ה’? אָדָם מֵילָא, בְּהֵמָה לָמָּה? אָמַר לוֹ, יָפֶה שָׁאַלְתָּ, הַכֹּל הוּא בְּמִנְיָן. זָכוּ – אָדָם. לֹא זָכוּ – בְּהֵמָה..
Zohar Naso
Continued from previous DZ
165
Numbers 6:24
“יְבָרֶכְךָ יְהוָה וְיִשְׁמְרֶךָ”
“The LORD bless you and keep you;”
There are fifteen letters in these three words, “יברכך ה׳ וישמרך”. The three verses of the Priestly Blessing and the three YHVH names in each verse consist of twelve letters, as each name contains four letters. Three times four is twelve, and the three verses total fifteen. These are all included in the fifteen letters of “יברכך ה׳ וישמרך.” The priest meditating during his blessing. All the upper and lower realms are imbued with the twenty-two letters, meaning the twenty-two letters of the name, which are concealed in these three verses of the Priestly Blessing. These correspond to the twenty-two attributes of mercy that encompass everything.
Therefore, it is written “אָמוֹר להם” (“Say to them”) and not “אִמְרוּ להם” (“Say to them” in the plural), as we have established (#147). “אָמוֹר” (“Say”) indicates that one must meditate on all these concealed secrets at all these levels. “אָמוֹר” refers to the hidden things of above. “אָמוֹר” corresponds to the numerical value of 248, which is the number of organs in a person minus one. Their secret has been explained above (in Idra Rabba, #309). Why is it one less? Because all 248 organs depend on the One above, who is Arich Anpin, and all are blessed with these three verses blessing, as we have said. “להם” (“to them”) is written to include upper and lower levels with that blessing.
166
Rabbi Yossi said, “One day, I was sitting before Rabbi Elazar, son of Rabbi Shimon, and I asked him, ‘Rabbi, why did David say,
Psalm 36:7
“צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תוֹשִׁיעַ יְהוָה.”
“Your righteousness is like the great mountains; Your judgments are a great deep; O YHVH, You preserve man and beast.”
Man, I understand, but why beast?’ He said to me, ‘You have asked well. It all pertains to the salvation: If they have merits to deserve salvation, they are saved as humans; if they are not deserving, they are saved as beasts.”
Lesson;
1. Fifteen Letters: The three words “יברכך ה׳ וישמרך” contain fifteen letters, which correlate with the structure of the Priestly Blessing and the divine names within it.
2. Twenty-Two Letters: The full scope of the blessing involves twenty-two letters, representing the complete set of Hebrew letters and linking to the twenty-two attributes of mercy (13+9 as previously explained).
3. Numerical Significance: The term “אָמוֹר” (say) has a numerical value of 247, the number of organs in a human body (248) minus one, signifying the dependence of all creation on the One above (Arich Anpin).
The priest’s meditation during the blessing integrates these elements, ensuring that the flow of Light reaches all levels, upper and lower. The instruction “אמור להם” emphasizes the singular focus required to invoke these profound connections, underscoring the nature of the blessing that encompasses all aspects of existence.
Rabbi Elazar suggests that the form and manner of salvation depend on the merits of the individuals. When people are deserving, they receive salvation in their elevated human state, reflecting their spiritual achievements. However, even when they are not deserving, God’s mercy extends to them in a more basic, perhaps less dignified form, akin to that of animals, ensuring that salvation is still granted in some manner. This interpretation underscores the inclusive and multifaceted nature of Hashem’s compassion.
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Daily Zohar 4576
Hebrew translation:
- שֶׁהֲרֵי כָּאן צָרִיךְ הַכֹּהֵן לְצָרֵף שֵׁם הַקָּדוֹשׁ וּלְהוֹרִיד רַחֲמִים, (כֻּלָּם) שֶׁכֻּלָּם כְּלוּלִים בְּדִבּוּר שֶׁל עֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת (שֶׁכֻּלָּן מִדּוֹת) (בִּשְׁנֵי כְתָרִים) כִּתְרֵי הָרַחֲמִים. וּבְאוֹתִיּוֹת אֵלּוּ שֵׁל הַשֵּׁם הַזֶּה סְתוּמִים עֶשְׂרִים וּשְׁתַּיִם מִדּוֹת הָרַחֲמִים, וּשְׁלֹשׁ עֶשְׂרֵה שֶׁל הָעַתִּיק נִסְתָּר וְגָנוּז מֵהַכֹּל. וְתֵשַׁע שֶׁהִתְגַּלּוּ מִזְּעֵיר אַנְפִּין (בִּזְעֵיר אַנְפִּין), וּמִתְחַבְּרִים כֻּלָּם בְּצֵרוּף שֵׁם אֶחָד שֶׁהָיָה הַכֹּהֵן מְכַוֵּן כְּשֶׁפָּרַס יָדָיו בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת חֲקוּקוֹת.
- וְלָמַדְנוּ, כְּשֶׁהָיְתָה צְנִיעוּת בָּעוֹלָם, הָיָה מִתְגַּלֶּה שֵׁם זֶה לַכֹּל. מִשֶּׁרָבְתָה הַחֻצְפָּה בָּעוֹלָם, נִסְתַּר בְּאוֹתִיּוֹתָיו. שֶׁכְּשֶׁהָיָה מִתְגַּלֶּה, הַכֹּהֵן הָיָה מְכַוֵּן, וְהַשֵּׁם מִתְפָּרֵשׁ. בַּמֶּה מְכַוֵּן? מְכַוֵּן בַּנִּסְתָּר שֶׁטָּמִיר וְגָנוּז, וּמִתְגַּלֶּה וּמִתְפָּרֵשׁ. מִשֶּׁהִתְרַבְּתָה הַחֻצְפָּה בָּעוֹלָם, נִסְתַּר הַכֹּל בְּאוֹתִיּוֹת רְשׁוּמוֹת.
- וּבֹא רְאֵה שֶׁכָּל אֵלּוּ עֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת (רַחֲמִים) (שֶׁכָּל אֵלּוּ עֶשְׂרִים וּשְׁתַּיִם מִדּוֹת הָרַחֲמִים), מֹשֶׁה אָמַר אוֹתָן בִּשְׁתֵּי פְעָמִים. פַּעַם רִאשׁוֹנָה אָמַר שְׁלֹשׁ עֶשְׂרֵה מִדּוֹת שֶׁל עַתִּיק הָעַתִּיקִים, נִסְתַּר הַכֹּל, לְהוֹרִיד אֵלֶּה לְמָקוֹם שֶׁנִּמְצָא הַדִּין, לִכְפּוֹתָם. פַּעַם שְׁנִיָּה אָמַר תֵּשַׁע מִדּוֹת רַחֲמִים שֶׁכְּלוּלִים בַּזְּעֵיר אַנְפִּין, וּמְאִירִים מֵהָעַתִּיק נִסְתַּר הַכֹּל. וְכֻלָּם כּוֹלֵל הַכֹּהֵן כְּשֶׁפּוֹרֵשׂ יָדָיו לְבָרֵךְ אֶת הָעָם, וְנִמְצָאִים שֶׁמִּתְבָּרְכִים כָּל (הָעֶלְיוֹנִים) הָעוֹלָמוֹת בְּצַד הָרַחֲמִים שֶׁנִּמְשָׁכִים מֵהָעַתִּיק הַטָּמִיר, נִסְתַּר הַכֹּל. וְכָל הָעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת הַלָּלוּ מִדּוֹת נִסְתָּרוֹת..
Zohar Naso
Continued from previous DZ
162
Because here, the priest has to bring the holy Name and draw Mercy, All of which are included in the 22 letters of the crowns of Mercy that is the secret of 22 letters, אנקתם פסתם פספסים דיונסים, which is brought in the blessing of priests. And with these letters of this Name are sealed 22 attributes of Mercy, which are the 13 of the Dikna of Atika, which is hidden and concealed from all, and the nine connections of the Dikna that Zeir Anpin reveals. Together, they are 22, and all 22 attributes of Mercy come together with one Name that the priest meditates on when he raises his hands, that is, in the Name of 22 אנקתם פסתם פספסים דיונסים.
163
We have learned that when there was modesty in the world, the Name composed of twenty-two letters (אנקתם פסתם פספסים דיונסים) was revealed to all. However, as impudence increased in the world, it was concealed within its letters. When the Name was revealed, the priest would meditate, and the forces of the Name would unfold and become manifest. What did he meditate on? He meditated on the Light concealed in the letters, and the Name would reveal itself and manifest. As insolences (הַחֻצְפָּה, Hutzpa) increased in the world, everything was hidden within the written letters, namely, the twenty-two letters.
164
Come and see, all these twenty-two attributes of Mercy were said by Moses twice. The first time, he declared the thirteen attributes of the Atika Kadisha, the most concealed of all, which is Arich Anpin, to bring them down to where judgment exists, which is Zeir Anpin, to subdue the decisions. These are the thirteen attributes of mercy stated in the portion of Ki Tisa: “יְהוָה | יְהוָה 1. אֵל 2. רַחוּם 3. וְחַנּוּן 4. אֶרֶךְ 5. אַפַּיִם 6. וְרַב חֶסֶד 7. וֶאֱמֶת 8. נֹצֵר חֶסֶד 9. לָאֲלָפִים 10. נֹשֵׂא עָוֹן 11. וָפֶשַׁע 12. וְחַטָּאָה 13. וְנַקֵּה” (Exodus 34:6-7) ““YHVH, YHVH, God, compassionate and merciful, slow to anger, and abounding in faithfulness and truth keeping mercy for thousands, forgiving iniquity and transgression and sin, by no means clearing the guilty”
The second time, he declared the nine attributes of Mercy included in Zeir Anpin, which illuminate from Atika, the concealed of all. These are the ones mentioned in the portion of Shelach:
Numbers 14:18
“יְהוָה אֶרֶךְ אַפַּיִם וְרַב חֶסֶד נֹשֵׂא עָוֹן וָפָשַׁע וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים.”
“YHVH is longsuffering and abundant in mercy, forgiving iniquity and transgression; but He by no means clears the guilty, visiting the iniquity of the fathers on the children to the third and fourth generation.’”
All of them encompass the priest when he raises his hands to bless the people, and it is found that all the worlds are blessed from the side of Mercy that is drawn from Atika, the hidden and concealed. And all these twenty-two letters, from the Name that emanates from the Priestly Blessing, encapsulate these attributes. They are the concealed attributes of Mercy, as mentioned.
Lesson;
This Zohar explains the profound connection between the attributes of Mercy, the roles of Arich Anpin and Zeir Anpin, and the Priestly Blessing. Moses invokes these attributes to intervene on behalf of the people, aligning the flow of the Light of Mercy to temper Hashem’s judgment. The priestly meditation during the blessing further draws and manifests this Mercy. The twenty-two letters represent these attributes, linking the Torah scripture to the Light of Mercy, illustrating a deep integration of text, ritual, and the emanation of Light from the highest levels.
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The post Daily Zohar # 4576 – Naso – Thirteen + nine = 22 Holy letters appeared first on Daily Zohar.
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Daily Zohar 4575
Hebrew translation:
- בִּימֵי רַבִּי שִׁמְעוֹן הָיָה אָדָם אוֹמֵר לַחֲבֵרוֹ: פְּתַח פִּיךָ וְיָאִירוּ דְבָרֶיךָ. אַחַר שֶׁנִּפְטַר, הָיוּ אוֹמְרִים: אַל תִּתֵּן אֶת פִּיךָ וְגוֹ’. בְּיָמָיו – לֶאֱכֹל לְשָׂבְעָה. אַחַר שֶׁנִּפְטַר – וְלִמְכַסֶּה עָתִיק. שֶׁהַחֲבֵרִים מְגַמְגְּמִים וְלֹא עוֹמְדִים בַּדְּבָרִים. דָּבָר אַחֵר לֶאֱכֹל לְשָׂבְעָה – בְּאוֹתָם דְּבָרִים שֶׁהִתְגַּלּוּ. וְלִמְכַסֶּה עָתִיק – בְּאוֹתָם דְּבָרִים שֶׁהִתְכַּסּוּ.
- וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם. מַה זֶּה וַיִּקֹּב? רַבִּי אַבָּא אָמַר, וַיִּקֹּב וַדַּאי, כְּמוֹ שֶׁנֶּאֱמַר (מלכים-א יב) וַיִּקֹּב חֹר בְּדַלְתּוֹ, נָקַב אֶת מַה שֶּׁהָיָה סָתוּם. וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת דִּבְרִי, עַד כָּאן נִסְתַּר הַשֵּׁם שֶׁל אִמּוֹ. כֵּיוָן שֶׁכָּתוּב וַיִּקֹּב, נָקַב אֶת שֵׁם אִמּוֹ.
- אָמַר רַבִּי אַבָּא, אִם לֹא שֶׁהַמְּנוֹרָה הַקְּדוֹשָׁה עוֹמֵד בָּעוֹלָם, לֹא הֻרְשֵׁינוּ לְגַלּוֹת, (מִכָּאן וָהָלְאָה) שֶׁהֲרֵי לֹא נִתָּן דָּבָר זֶה לְגִלּוּי אֶלָּא לַחֲבֵרִים, שֶׁהֵם בֵּין קוֹצְרֵי הַשָּׂדֶה. (שֶׁאִם לָאו) תִּפַּח רוּחָם שֶׁל אֵלּוּ שֶׁבָּאִים לְגַלּוֹת לְאוֹתָם שֶׁלֹּא יוֹדְעִים..
Zohar Emor
Continued from previous DZ
309
During the days of Rabbi Shimon bar Yochai, one would say to another, “Open your mouth, and your words will illuminate.” After he passed away, they would say, “Do not let your mouth lead you to sin.” In his days, to “eat to satiety,” but after he passed, to “cover the Ancient One,” as the friends stuttered and did not have clarity in their words. Another interpretation: “To eat to satiety” refers to studies that are revealed in the Torah. And “to cover the Ancient One” refers to secrets that are concealed in the Torah.
310
Leviticus 24:11
“וַיִּקֹּב בֶּן הָאִשָּׁה הַיִּשְׂרְאֵלִית אֶת הַשֵּׁם וַיְקַלֵּל וַיָּבִיאוּ אֹתוֹ אֶל מֹשֶׁה וְשֵׁם אִמּוֹ שְׁלֹמִית בַּת דִּבְרִי לְמַטֵּה דָן.”
“And the Israelite woman’s son (וַיִּקֹּב) blasphemed the name of the LORD and cursed, and so they brought him to Moses. His mother’s name was Shelomith, the daughter of Divri and of the tribe of Dan.”
The question arises: What does “ויקוב” mean? Rabbi Abba said, “ויקוב Indeed, it means that he made a hole in his door, pierced what was sealed. It is similar to making a hole. His mother’s name was Shelomith, daughter of Divri. Until this point, the scripture concealed his mother’s name, but once it says, “ויקוב” (pierces through to disclose), it reveals his mother’s name.
311
Rabbi Abba said, “If it were not for the holy luminary, who is Rabbi Shimon, being alive in the world, I would not permit myself to reveal, for such a matter was only given to be revealed to the friends who are among the ‘harvesters of the field,’ meaning those who have already entered into the wisdom of the hidden and have come out of it safely. May the spirit be blasted (תִּפַּח רוּחָם, ‘drop dead’) of those who come to reveal it to those who do not know.”
Lesson;
This Zohar reflects the profound impact of Rabbi Shimon on the dissemination and discussion of the secrets of the Torah. During his lifetime, the flow of deep kabbalistic knowledge was encouraged and flourished among his students, symbolized by the phrase “פְּתַח פִּיךָ וְיָאִירוּ דְבָרֶיךָ” “Open your mouth and your words will illuminate. (https://www.sefaria.org/Berakhot.22a.8?lang=bi)” This indicates a time of great enlightenment where the secrets of the Torah were more openly discussed and understood. However, after Rabbi Shimon’s death, the situation changed. The phrase “Do not let your mouth lead you to sin” suggests a more cautious approach to discussing Torah secrets, likely due to the lesser capability or preparedness of the succeeding generations to fully grasp or appropriately handle these profound teachings. This shift from “eating to satiety” to “covering the Ancient One” marks a transition from an era of revelation to one of concealment, reflecting a need to protect the more profound wisdom from potential misuse or misunderstanding. We know that the Zohar was concealed for over a thousand years.
The terms “revealed” and “concealed” correspond to the different layers of Torah understanding: the revealed, which is more openly discussed and accessible, and the secrets, which are kept hidden and only shared among the worthy or initiated. This balance between revelation and concealment is crucial in maintaining the integrity and sanctity of secrets.
-=-
This discussion relates to the son of an Israeli woman and an Egyptian man who blasphemed the Name of God and cursed, as described in Leviticus 24:10-23. The term “ויקוב” is interpreted by Rabbi Abba to mean creating a breach or a hole in what was previously concealed — in this context, the identity of his mother, Shelomith. Typically, the Torah shields the names of individuals associated with sins, but in this instance, it discloses that his mother was involved with an Egyptian. This act is seen as revealing the ‘secret’ of the holy vessel to the Egyptians, and consequently, her son was impure. Her name suggests that she was ‘nice’ to people, often greeting everyone with ‘Shalom’ (hence Shelomith); her father was Divri, derived from the word “דיבור” (“speaking”). Engaging in dialogue with those who are not on the holy side can lead to sins.
The term “harvesters of the field” metaphorically describes those who toil in the field, which is Malchut, study the Torah, and know how to bring out its ‘fruits,’ which are the secrets that are concealed in it without harm.
Rabbi Abba’s caution against revealing these secrets to the uninitiated reflects a recurring theme in the study of secrets, Kabbalah: the potential dangers of imparting profound spiritual knowledge to those who are not prepared or deemed worthy. This is not only to protect the sanctity of the knowledge but also to guard against misinterpretation and misuse, which can lead to spiritual harm for both the teacher and the student. The phrase “may the spirit be blasted” is a strong rebuke or curse against those who irresponsibly or inappropriately disclose sacred wisdom, emphasizing the severe consequences of such actions.
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The post Daily Zohar # 4575 – Emor – She talked too much appeared first on Daily Zohar.
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Daily Zohar 4574
Hebrew translation:
- וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי וְגוֹ’. וַיֵּצֵא, רַבִּי יְהוּדָה אָמַר, יָצָא מִכְּלָל שֶׁל הַחֵלֶק שֶׁל יִשְׂרָאֵל, שֶׁיָּצָא מִכְּלַל הַכֹּל, יָצָא מִכְּלַל הָאֱמוּנָה. וַיִּנָּצוּ בַּמַּחֲנֶה, מִכָּאן לָמַדְנוּ, כָּל מִי שֶׁבָּא מִזֻּהֲמַת הַזֶּרַע, בַּסּוֹף מְגַלִּים אוֹתוֹ לִפְנֵי הַכֹּל. מִי גָרַם לוֹ? זֻהֲמַת הַחֵלֶק הָרָע שֶׁיֵּשׁ בּוֹ, שֶׁאֵין לוֹ חֵלֶק בִּכְלַל יִשְׂרָאֵל.
- רַבִּי חִיָּיא פָּתַח, (משלי כה) כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבֹד מְלָכִים חֲקֹר דָּבָר. כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר, שֶׁאֵין רְשׁוּת לְאִישׁ לְגַלּוֹת דְּבָרִים סְתוּמִים שֶׁלֹּא נִמְסְרוּ לְגִלּוּי, דְּבָרִים שֶׁכִּסָּה אוֹתָם אוֹתָם עַתִּיק הַיָּמִים, כְּמוֹ שֶׁנֶּאֱמַר (ישעיה כג) לֶאֱכֹל לְשָׂבְעָה וְלִמְכַסֶּה עָתִיק. לֶאֱכֹל לְשָׂבְעָה, עַד אוֹתוֹ מָקוֹם שֶׁיֵּשׁ לוֹ רְשׁוּת וְלֹא יוֹתֵר. וְעִם כָּל זֶה, וְלִמְכַסֶּה עָתִיק, לִמְכַסֶּה עָתִיק וַדַּאי.
- דָּבָר אַחֵר לֶאֱכֹל לְשָׂבְעָה – אוֹתָם הַחֲבֵרִים שֶׁיּוֹדְעִים דְּרָכִים וּשְׁבִילִים לָלֶכֶת בְּדֶרֶךְ הָאֱמוּנָה כָּרָאוּי, כְּמוֹ הַדּוֹר שֶׁרַבִּי שִׁמְעוֹן שָׁרוּי בְּתוֹכוֹ. וְלִמְכַסֶּה עָתִיק – מִדּוֹרוֹת אֲחֵרִים, שֶׁהֲרֵי כֻּלָּם לֹא רְאוּיִים לֶאֱכֹל וּלְשָׂבְעָה וְשֶׁיִּתְגַּלּוּ דְבָרִים בְּתוֹכָם, אֶלָּא לִמְכַסֶּה עָתִיק, כְּמוֹ שֶׁנֶּאֱמַר (קהלת ה) אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ..
Zohar Emor
Continued from previous DZ
306
Leviticus 24:10
“וַיֵּצֵא בֶּן אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן אִישׁ מִצְרִי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וַיִּנָּצוּ בַּמַּחֲנֶה בֶּן הַיִּשְׂרְאֵלִית וְאִישׁ הַיִּשְׂרְאֵלִי.”
“Now the son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel, and this Israelite woman’s son and a man of Israel fought each other in the camp.”
Rabbi Yehuda said the statement “ויצא,” “Went out” means “he departed from the portion of Israel, he departed from everything, he left the fold of faith. From “וַיִּנָּצוּ בַּמַּחֲנֶה” “And they quarreled in the camp,” we learn that anyone who comes from an impure seed will eventually reveal this to everyone. What causes this? The impurity of the evil part within him because impurity has no share in the people of Israel.
307
Rabbi Chiya opened,
Proverbs 25:2
“כְּבֹד אֱלֹהִים הַסְתֵּר דָּבָר וּכְבֹד מְלָכִים חֲקֹר דָּבָר.”
“It is the glory of God to conceal a matter, But the glory of kings is to search out a matter.”
“The honor of God to conceal” implies that one is not permitted to reveal hidden secrets that were not meant to be disclosed, secrets that the “Atik Yomin” has covered. This refers to the first three Sefirot.
“לֶאֱכֹל לְשָׂבְעָה וְלִמְכַסֶּה עָתִיק” “To eat to satiety, as it were, and to cover the Ancient One” (Isaiah 23:18). To eat to satiety means to reveal up to the point where one is permitted, which refers to the lower Sefirot (Six Sefirot of Zeir Anpin), and no further. Similarly, “and to cover the Ancient One” certainly means not to reveal what one is not related to, which pertains to the upper three Sefirot.
308
“Another interpretation of ‘to eat’: ‘To eat to satiety’ refers to the friends who know the paths and ways to walk on them in the way of faith (אֱמוּנָה) appropriately. Such as the generation in which Rabbi Shimon presided. And ‘to cover the Ancient One’ pertains to other generations, which are not worthy to ‘eat to satiety,’ meaning that the secrets should not be fully revealed among them, but rather, they should ‘cover the Ancient One.’ Hence,
Ecclesiastes 5:5
“אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ וְאַל תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא לָמָּה יִקְצֹף הָאֱלֹהִים עַל קוֹלֶךָ וְחִבֵּל אֶת מַעֲשֵׂה יָדֶיךָ.”
“Do not let your mouth cause your flesh to sin, nor say before the messenger of God that it was an error. Why should God be angry at your excuse and destroy the work of your hands?”
Lesson;
Rabbi Yehuda interprets the phrase “ויצא” (and he went out) as leaving the spiritual boundaries set by the Torah laws. The subsequent conflict (“וינצו במחנה,” and they quarreled in the camp) is seen as a manifestation of underlying spiritual impurity.
The proverb from Proverbs 25:2 is interpreted to illustrate the sacredness of supernal secrets, emphasizing that some aspects of divine knowledge are intended to remain concealed, safeguarded within the realm of the unknowable, represented by the upper Sefirot (Keter, Chokhmah, Binah). This spiritual guideline stresses the importance of the boundaries of revelation, highlighting that while seekers of wisdom might delve into mysteries that are beyond human grasp and should remain hidden to preserve the sanctity and honor of God. The main issue with revealing high secrets is that most people on a lower level of spiritual understanding would interpret spiritual symbols as something of physical existence. This would go against the second commandment.
“To eat to satiety” is a metaphor for fully engaging with and understanding the teachings of Kabbalah, which are accessible only to those who are spiritually equipped to navigate such profound realms, like Rabbi Shimon bar Yochai’s disciples.
“Do not let your mouth lead your flesh to sin,” warning against the irresponsible or inappropriate disclosure of sacred knowledge that could lead to negative consequences, emphasizing the responsibility of possessing deeper spiritual insights.
It is good to share the Zohar studies, but at the same time, we don’t want to share with people that do not respect the wisdom of the Zohar or interpret it wrongly.
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The post Daily Zohar # 4574 – Emor – Eat to satiety, but do not let your mouth cause your flesh to sin appeared first on Daily Zohar.
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Daily Zohar 4573
Hebrew translation:
- שֶׁאֵין לְךָ יוֹם שֶׁלֹּא נִמְצָא בּוֹ כֹּחַ, וּמִי שֶׁשָּׁרוּי בְּתַעֲנִית חֲלוֹם בְּאוֹתוֹ הַיּוֹם, לֹא עוֹלֶה אוֹתוֹ הַיּוֹם עַד שֶׁקּוֹרֵעַ דִּינוֹ. אֲבָל לֹא שֶׁשִּׁבְעִים שָׁנָה כְּיוֹם הַשַּׁבָּת. מִשּׁוּם כָּךְ, בְּאוֹתוֹ יוֹם מַמָּשׁ, וְלֹא בְּיוֹם אַחֵר, שֶׁאֵין רְשׁוּת לְיוֹם עַל יוֹם אַחֵר. כָּל יוֹם, מַה שֶּׁאֵרַע בְּיוֹמוֹ – עוֹשֶׂה. שֶׁלֹּא אֵרַע בְּיוֹמוֹ – אֵינוֹ עוֹשֶׂה. וְעַל כֵּן לֹא צָרִיךְ לָאָדָם לְהַעֲלוֹת אוֹתוֹ מִיּוֹם זֶה לְיוֹם אַחֵר. וּמִשּׁוּם כָּךְ שָׁנִינוּ, דְּבַר יוֹם בְּיוֹמוֹ, וְלֹא דְבַר יוֹם לְיוֹם אַחֵר.
- וּבֹא רְאֵה, לֹא לְחִנָּם מִתְעוֹרְרִים עָלָיו בַּחֲלוֹם, כְּדֵי לְבַקֵּשׁ עָלָיו רַחֲמִים. אוֹי לְאוֹתוֹ אָדָם שֶׁלֹּא מִתְעוֹרְרִים עָלָיו וְלֹא מוֹדִיעִים לוֹ בַּחֲלוֹם, שֶׁזֶּה נִקְרָא רָע. וּמִשּׁוּם כָּךְ כָּתוּב, (תהלים ה) לֹא יְגֻרְךָ רָע. וְכָתוּב (משלי יט) בַּל יִפָּקֶד רָע. בַּל יִפָּקֶד, מִשּׁוּם שֶׁהוּא רָע.
- אָמַר רַבִּי יוֹסֵי, כָּתוּב (ישעיה נח) מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר. כֵּיוָן שֶׁכָּתוּב מִמְּצוֹא חֶפְצְךָ, מַהוּ וְדַבֵּר דָּבָר? אֶלָּא, עַד שֶׁיִּגָּזֵר הַדָּבָר כָּרָאוּי וִידַבֵּר אִתּוֹ. וַדַּאי כָּךְ הוּא בֵּרוּר הַדָּבָר, מַשְׁמָע שֶׁכָּתוּב וְדַבֵּר דָּבָר. אַשְׁרֵיהֶם יִשְׂרָאֵל בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, עֲלֵיהֶם כָּתוּב וַיֹּאמֶר אַךְ עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ..
Zohar Emor
Continued from previous DZ
303
There is no day that does not possess its unique force that governs it. And one who fasts on the day of a distressing dream, the day on which the dream occurred, does not pass that day until his decree is torn up, but not a decree of seventy years like on Shabbat. For this reason, one must fast on that day and not another day because one day does not have authority over another. Each day has its own occurrences, and one can annul his decree on the day it happened; the force of the day cannot annul the decree on different days. Therefore, one should not delay the fast from the day of the dream to another.
304
Come and see, it is not for nothing that he was disturbed by a bad dream; instead, it is so that he may seek mercy for himself. Woe to the person not awakened or informed in a dream, for he is considered unfortunate. For this reason, it is written;
Psalm 5:5
“כִּי לֹא אֵל חָפֵץ רֶשַׁע אָתָּה לֹא יְגֻרְךָ רָע.”
“For You are not a God who takes pleasure in wickedness, Nor shall evil dwell with You.”
and it is written,
Proverbs 19:23
“יִרְאַת יְהוָה לְחַיִּים וְשָׂבֵעַ יָלִין בַּל יִפָּקֶד רָע.”
“The fear of YHVH leads to life, And he who has it will abide in satisfaction; He will not be visited with evil.”
Meaning that He will not be visited with bad dreams in his sleep.
305
Isaiah 58:13
“אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ יְהוָה מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.”
“If you turn away your foot from the Shabbat, From doing your pleasure on My holy day, And call the Sabbath a delight, The holy day of YHVH honorable, And shall honor Him, not doing your own ways, Nor finding your own pleasure, Nor speaking your own words,”
Rabbi Yosi said, “It is written, ‘finding your own pleasure and speaking your own words.’ Since it says ‘finding your own pleasure,’ what is meant by ‘and speaking your own words’? Even speech for one’s own needs is included in ‘your own pleasure.’ But the explanation is this: until your conversation is spoken appropriately and in words of the Torah. This is the clarification of the matter, as this is implied by what is written, ‘and speaking your own words.’ Blessed are Israel in this world and in the World to Come; about them, it is written,
Isaiah 63:8
“וַיֹּאמֶר אַךְ עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ.”
“For He said, “Surely they are My people, Children who will not lie.” So He became their Savior.”
Lesson;
The Zohar emphasizes the importance of observing the fast, precisely when the dream occurred. This leverages the unique spiritual forces on that specific day, which can help annul any negative decrees or omens the dream represents. Delaying the fast to another day is viewed as ineffective because each day’s unique spiritual force and authority can only be transferred or extended up to the same day period.
Rabbi Yossi discusses the verses from Isaiah, which admonish against pursuing one’s own pleasures and speaking idly on Shabbat. He clarifies that even necessary speech can fall into the category of ‘your own pleasure’ if it’s outside the spirit of the Shabbat. However, proper speech is with the words of the Torah to keep the sanctity of the Light of Shabbat and elevate us higher rather than diminish it.
The reference from Isaiah 63:8 underscores the fidelity and virtue attributed to Israel as truthful and thereby deserving of divine salvation. This connection between speech, truth, and redemption highlights the spiritual and moral responsibilities of the children of Israel.
Because of the day’s unique force, we should make corrections immediately when we realize that we did wrong to others or did not fulfill a mitzvah related to the day. Forgive, ask forgiveness, give Tzedkah, study, do good, and avoid bad to see salvation.
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The post Daily Zohar # 4573 – Emor – Don’t miss the day appeared first on Daily Zohar.
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Daily Zohar 4572
Hebrew translation:
- וְעַל זֶה שָׁנִינוּ, קוֹרְעִים לוֹ גְּזַר דִּינוֹ שֶׁל שִׁבְעִים שָׁנָה. מִי הַשִּׁבְעִים שָׁנָה? אֶלָּא, אַף עַל גַּב שֶׁהִסְכִּימוּ עָלָיו כָּל אוֹתָם שִׁבְעִים כִּתְרֵי הַמֶּלֶךְ, שֶׁהוּא נִרְאֶה בָהֶם, הַכֹּל נִקְרָע, מִשּׁוּם שֶׁהָעַתִּיק הַקָּדוֹשׁ נוֹטֵל (מְבַטֵּל אוֹתוֹ וּמְהַנֶּה) אֶת הָאָדָם, וְהַדְּבָרִים הַלָּלוּ, כְּשֶׁמִּתְעוֹרְרִים עָלָיו בַּחֲלוֹם בְּלֵיל שַׁבָּת.
- לְמֶלֶךְ שֶׁעָשָׂה הִלּוּלָא לִבְנוֹ, וְגָזַר שִׂמְחָה עַל הַכֹּל. בַּיּוֹם הַזֶּה שֶׁל הַהִלּוּלָא כָּל הָעוֹלָם הָיוּ שְׂמֵחִים, וְאִישׁ אֶחָד הָיָה עָצוּב, תָּפוּס בְּקוֹלָר. בָּא הַמֶּלֶךְ לַשִּׂמְחָה, רָאָה אֶת כָּל הָעָם שְׂמֵחִים כְּמוֹ שֶׁהוּא גָּזַר. הֵרִים עֵינָיו, רָאָה אֶת אוֹתוֹ הָאִישׁ הַתָּפוּס בַּקּוֹלָר עָצוּב. אָמַר, וּמַה כָּל בְּנֵי הָעוֹלָם שְׂמֵחִים בַּהִלּוּלָא שֶׁל בְּנִי, וְזֶה תָּפוּס בְּקוֹלָר? מִיָּד צִוָּה וְהוֹצִיאוּ אוֹתוֹ וְהִתִּירוּ אוֹתוֹ מִקּוֹלָרוֹ (מִקְּשָׁרָיו).
- כָּךְ זֶה שֶׁשָּׁרוּי בְּתַעֲנִית בְּשַׁבָּת, כָּל הָעוֹלָם שְׂמֵחִים – וְהוּא עָצוּב, וְזֶה נִתְפָּס בְּקוֹלָר. בְּשָׁעָה שֶׁהָעַתִּיק הַקָּדוֹשׁ מִתְגַּלֶּה בַּיּוֹם הַזֶּה וְנִמְצָא הָאִישׁ הַזֶּה תָּפוּס בְּקוֹלָר – אַף עַל גַּב שֶׁהִסְכִּימוּ עָלָיו כָּל אוֹתָם שִׁבְעִים שָׁנִים שֶׁאָמַרְנוּ, הַכֹּל נִקְרָע, וְלֹא שׁוֹרֶה עָלָיו הַדִּין. בְּיוֹם אַחֵר יֵשׁ בּוֹ רְשׁוּת לִקְרֹעַ אוֹתוֹ. בְּאוֹתוֹ יוֹם, כָּל שֶׁכֵּן בְּשַׁבָּת..
Zohar Emor
Continued from previous DZ
300
Therefore, we have learned that his decree of seventy years is torn up. What are these seventy years? It means the seventy Sefirot of the King, which are Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, and Malchut, with ten sefirot in each of them. Even though they agreed on the judgment, everything is torn up. This is because the “Atika Kadisha” takes the person under His protection, meaning He shields him. These matters are awakened if accusations are made against him in a dream on Shabbat night, and he observes a fast because of the dream. But not other fasts.
301
Similar to a king who held a festive banquet for his son and decreed joy for everyone. Everyone was joyful on the day of the celebration except for one man who was sad and bound in shackles. The king arrived at the celebration and saw everyone rejoicing as he had decreed. Then he noticed the man who was sad and restrained. He said, “Why is it that everyone in the world is rejoicing at my son’s celebration while this man is bound in shackles?” Immediately, he ordered that the man be released and freed from his shackles.
Lesson;
This allegory highlights Hashem’s mercy and the importance of people’s happiness, especially during the high revelation of Light, like during the Shabbat, that was gifted to us as children of Hashem. When someone cannot participate in that joy due to their circumstances, Hashem bestows mercy upon him (the one fasting because of a dream showing judgments) and releases him from his “shackles.”
302
Similarly, this is the case with someone who fasts on Shabbat. While the whole world is joyful, this individual is sad and is as if bound in chains. When the Atika Kadisha reveals Himself on this day, and this person is found to be in chains, even if a decree of seventy years that we mentioned earlier, which corresponds to the sefirot of Zeir Anpin, has been agreed upon him, everything is torn up. The judgment does not prevail over him. On another day, even if one fasts on a weekday, he has the authority to annul his decree on that day. How much more so on Shabbat?
Lesson;
This text discusses the profound impact of divine intervention in the case of a person who fasts because of a disturbing dream, specifically on Shabbat. According to this, even if the higher levels have agreed upon a harsh decree spanning seventy years, it can be annulled by the Atika Kadisha, who represents Keter, mercy, and protection. The fast because of a dream on Shabbat night is particularly powerful and is seen as capable of drawing Hashem’s mercy, unlike other types of fasts.
DO NOT fast on Shabbat unless you have a deep spiritual understanding of dreams. Remember that a fast on Shabbat requires an additional fast during the weekday. If one wants to cleanse past sins, he/she should do Teshuva, engaging in deep Torah study, prayers, and Tzedaka.
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Daily Zohar 4571
Hebrew translation:
- אָמַר לוֹ, וַדַּאי כָּךְ הוּא, וַהֲרֵי שָׁמַעְנוּ אֶת הַדָּבָר. אֲבָל מִי שֶׁשָּׁרוּי בְּתַעֲנִית בְּשַׁבָּת, עוֹשֶׂה חִסָּרוֹן לְשַׁבָּת אוֹ לֹא? אִם תֹּאמַר שֶׁלֹּא עוֹשֶׂה חִסָּרוֹן, הֲרֵי סְעוּדַת הָאֱמוּנָה בִּטֵּל מִמֶּנּוּ וְעָנְשׁוֹ רַב, הֲרֵי שִׂמְחַת הַשַּׁבָּת בִּטֵּל מִמֶּנּוּ.
- אָמַר לוֹ, דָּבָר זֶה שָׁמַעְתִּי, שֶׁזֶּהוּ שֶׁמַּשְׁגִּיחִים עָלָיו מִלְמַעְלָה מִכָּל בְּנֵי הָעוֹלָם, מִשּׁוּם שֶׁהַיּוֹם הַזֶּה הוּא שִׂמְחָה לְמַעְלָה וּלְמַטָּה, שִׂמְחַת כָּל הַשְּׂמָחוֹת, שִׂמְחָה שֶׁכָּל הָאֱמוּנָה נִמְצֵאת בָּהּ, וַאֲפִלּוּ הָרְשָׁעִים שֶׁל הַגֵּיהִנֹּם נָחִים בַּיּוֹם הַזֶּה. וְהָאִישׁ הַזֶּה אֵין לוֹ שִׂמְחָה וְאֵין לוֹ מְנוּחָה, וְזֶה שׁוֹנֶה מִכָּל הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים. כֻּלָּם שׁוֹאֲלִים עָלָיו: מַה שּׁוֹנֶה שֶׁפְּלוֹנִי הוּא בְּצַעַר?
- וּבְשָׁעָה שֶׁהָעַתִּיק הַקָּדוֹשׁ מִתְגַּלֶּה בַּיּוֹם הַזֶּה וְזֶה נִמְצָא בְצַעַר, תְּפִלָּתוֹ עוֹלָה וְעוֹמֶדֶת לְפָנָיו, אָז נִקְרָעִים כָּל גִּזְרֵי הַדִּינִים שֶׁנִּגְזְרוּ עָלָיו, וַאֲפִלּוּ הִסְכִּימוּ בְּבֵית הַדִּין שֶׁל הַמֶּלֶךְ עָלָיו לְרַע – הַכֹּל נִקְרָע, מִשּׁוּם שֶׁבְּשָׁעָה שֶׁמִּתְגַּלֶּה הָעַתִּיק, נִמְצָאִים כָּל הַחֵרוּת וְכָל הַשִּׂמְחָה, מִשּׁוּם שֶׁמִּתְגַּלֶּה בְּהִלּוּלַת הַמֶּלֶךְ..
Zohar Emor
Continued from previous DZ
297
He said to him, “Indeed, it is so as I have heard this matter. But does one who fasts on the Shabbat diminish the Shabbat, or not? If you say that he does not diminish it, then his fast nullified the meals of Shabbat for him, and his punishment is great because the joy of the Shabbat has been nullified for him.”
298
He said to him, “I have heard that he is watched closely from above more than all the people of the world because that day is a joy above and below, a joy greater than all other joys, a joy in which all faith אמונה is found. Even the wicked in Gehennam rest on Shabbat, yet that person has no joy, no comfort, and is distinguished from all above and below; everyone asks about him, wondering why this person is in distress.”
299
When Atika Kadisha (Keter) reveals Himself on Shabbat, and this person is distressed, his prayer ascends and stands before Him. Then, all the decrees of judgment against him are torn up. Even if the heavenly court agreed upon an adverse decree for him, everything is annulled. When Atika Kadisha is revealed, all freedom and all joy are present in the festive meal of the King, which is Zeir Anpin.
Lesson;
This Zohar discussion addresses the practice of fasting on Shabbat, which the Halacha laws discourage because Shabbat is meant to be a day of joy and rest, celebrated with festive meals. Fasting, typically a sign of mourning or repentance, contradicts the spirit of Shabbat. If one chooses to fast, thereby abstaining from these celebratory meals, it is viewed as diminishing the joy and sanctity of the day, resulting in spiritual consequences.
This reinforces the importance of honoring the Shabbat through joyous observance, including partaking in meals, which are seen as an expression of faith and a means to experience the Shabbat’s delight.
Even the souls undergoing purification in Gehennam (hell) are at rest. An individual’s fast on such a day marks him as an anomaly, drawing attention and concern from both above and below. The implication is that failing to partake in the joy of the Shabbat, which is the aspect of complete trust and peace in Hashem’s providence, separates an individual from the harmony of this sacred day.
Because ‘Atika Kadisha’ is revealed on Shabbat, it brings a time of freedom and mercy, and the usual constraints of judgments are relaxed; this is especially significant during the meal, which represents an opportunity for an intimate connection with Zeir Anpin. Thus, the Sabbath meal is not just a ritual observance but a profound spiritual practice that can lead to redemption and the annulment of harsh decrees, offering a unique moment of potential salvation and joy for all, including those who may be enduring hardships or judgments from above.
On Shabbat, it is forbidden to fast. The only fast that is permitted on Shabbat [apart from Yom Kippur if it falls on Shabbat] is a ‘ta’anit chalom’ (fast of a dream), which is undertaken when a person wakes up full of fear and for whom eating would be a form of affliction.
The Gemara states that fasting on Shabbat is a great virtue because if a person fasts while everyone else is enjoying themselves, it is more difficult, and therefore, the reward is greater.
If a person fasts on Shabbat [in a case where it is permitted], they must atone for the very act of fasting by observing an additional fast.
https://www.sefaria.org/Berakhot.31b.24?lang=bi&with=all&lang2=en
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Daily Zohar 4570
Hebrew translation:
- רַבִּי יוֹסֵי וְרַבִּי יִצְחָק הָיוּ הוֹלְכִים בַּדֶּרֶךְ. אָמַר רַבִּי יוֹסֵי לְרַבִּי יִצְחָק, כָּתוּב (ישעיה נח) וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ ה’ מְכֻבָּד וְגוֹ’, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ – יָפֶה. אֲבָל מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר מַה זֶּה? וּמַה חִסָּרוֹן הוּא לְשַׁבָּת?
- אָמַר לוֹ, וַדַּאי שֶׁזֶּהוּ חִסָּרוֹן, שֶׁאֵין לְךָ דִּבּוּר וְדִבּוּר שֶׁיּוֹצֵא מִפִּיו שֶׁל אָדָם שֶׁאֵין לוֹ קוֹל, וְעוֹלֶה לְמַעְלָה וּמְעוֹרֵר דִּבּוּר אַחֵר. וּמַה הוּא? אוֹתוֹ שֶׁנִּקְרָא חֹל, (לְמַעְלָה) מֵאוֹתָם יָמִים שֶׁל חֹל וּכְשֶׁמִּתְעוֹרֵר חֹל בְּיוֹם קָדוֹשׁ, וַדַּאי זֶהוּ חִסָּרוֹן לְמַעְלָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל שׁוֹאֲלִים עָלָיו: מִי הוּא שֶׁרוֹצֶה לְהַפְרִיד הַזִּוּוּג שֶׁלָּנוּ? מִי הוּא שֶׁרוֹצֶה חֹל כָּאן? הָעַתִּיק הַקָּדוֹשׁ לֹא נִרְאֶה, וְלֹא שׁוֹרֶה עַל חֹל.
- מִשּׁוּם כָּךְ הִרְהוּר מֻתָּר. מָה הַטַּעַם? מִשּׁוּם שֶׁהִרְהוּר לֹא עוֹשֶׂה דָבָר וְלֹא נַעֲשֶׂה מִמֶּנּוּ קוֹל, וְלֹא עוֹלֶה. אֲבָל אַחַר שֶׁהוֹצִיא דִבּוּר מִפִּיו, אוֹתוֹ דִבּוּר נַעֲשֶׂה קוֹל, וּבוֹקֵעַ אֲוִירִים וּרְקִיעִים, וְעוֹלֶה לְמַעְלָה וּמְעוֹרֵר דָּבָר אַחֵר, וְעַל כֵּן כָּתוּב מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר. וּמִי שֶׁמּוֹצִיא דִבּוּר קָדוֹשׁ מִפִּיו, דְּבַר תּוֹרָה, נַעֲשֶׂה מִמֶּנּוּ קוֹל וְעוֹלֶה לְמַעְלָה, וּמִתְעוֹרְרוֹת קְדֻשּׁוֹת הַמֶּלֶךְ הָעֶלְיוֹן וּמִתְעַטְּרוֹת בְּרֹאשׁוֹ, וְאָז נִמְצֵאת שִׂמְחָה לְמַעְלָה וּלְמַטָּה..
Zohar Emor
Continued from previous DZ
294
Rabbi Yossi and Rabbi Yitzchak were walking along the way. Rabbi Yossi said to Rabbi Yitzchak, “It is written,
Isaiah 58:13
“אִם תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ עֲשׂוֹת חֲפָצֶיךָ בְּיוֹם קָדְשִׁי וְקָרָאתָ לַשַּׁבָּת עֹנֶג לִקְדוֹשׁ יְהוָה מְכֻבָּד וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר.”
“If you turn away your foot from the Shabbat, From doing your pleasure on My holy day, And call the Shabbat a delight, The holy day of YHVH honorable, And shall honor Him, not doing your own ways, Nor finding your own pleasure, Nor speaking your own words,”
This is good. However, ‘finding your own pleasure and speaking idly,’ what does this mean, and how does it detract from the Shabbat if one speaks idly?”
Lesson;
This passage presents a discussion between two sages on the interpretation of Isaiah 58:13-14, where the text instructs on the proper observance of the Shabbat. The focus here is on the part of the verse advising against pursuing personal pleasures and speaking idly on the Shabbat, which are considered actions that might detract from the day’s sanctity and intended spiritual focus. Rabbi Yossi is querying the implications of these prohibitions, seeking to understand how such behaviors might specifically impact the sanctity of the Shabbat.
295
Rabbi Yitzchak responded, “Indeed, it is a deficiency for the Shabbat because there is no word or utterance that comes from a person’s mouth that does not have a sound, which ascends above and awakens another utterance. And what is it? That is called ‘חול’ (unholy),’ profane.’ For everything that is not holy is profane, from those days that are profane (Weekdays #114). And when profanity is aroused on the sacred day, it indeed constitutes a deficiency above, and the Holy One, Blessed be He, and the Congregation of Israel question about it, asking, ‘Who is it that wants to separate our union? Who is it that necessitates profanity here?’ The ‘עתיקא קדישא’ ‘Ancient Holy One,’ which is Keter, is neither seen nor rests upon the profane.”
Lesson;
This dialogue illuminates the importance that every spoken word has spiritual weight and consequence, particularly on the Shabbat, a day dedicated to spiritual elevation and sanctity. Speaking idle or profane words on the Shabbat is seen as a disruption of the sacred light that appears on that day, potentially interfering with the spiritual union between the Holy One and the Congregation of Israel, representing the collective soul of the Jewish people. The discussion underscores the belief that the Shabbat is a time to abstain from mundane concerns and speech, focusing instead on matters of holiness to maintain and enhance the spiritual connection.
296
Thoughts are permitted because they do nothing, create no sound, and do not ascend. However, once a person articulates speech from his mouth, that speech becomes sound, breaks through the air and the heavens, and ascends upward, awakening another form of speech, that of the profane. Therefore, it is written, “finding your own pleasure and speaking idly,” but not thoughts. Whoever utters holy speech from his mouth, the speech of the Torah becomes sound from it and ascends above, awakening sacred levels of the Supreme King, namely the holy Sefirot, and they crown his head. Then, joy is found above and below.
Lesson;
This discussion distinguishes between mere thought and spoken words regarding their spiritual impact. Thoughts, being internal and silent, do not have the same effect as spoken words, which have the power to transcend physical boundaries and interact with spiritual realms. When words of Torah and holiness are spoken, they have the power to connect with and activate holy levels (Sefirot), enhancing the sanctity and joy both in the Light of Shabbat and in the physical world. This highlights the power of speech and its pivotal role in spiritual practice and connection.
The bottom line is that one can have thoughts about mundane or weekday actions without expressing them in words. It’s okay to discuss actions related to fulfilling Mitzvot, but it would be better to limit such thoughts and be busy with Torah studies that draw light and ‘charge’ the vessel with light that supports our actions during the weekdays.
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Daily Zohar 4569
Hebrew translation:
- רַבִּי אַבָּא פָּתַח, (תהלים לב) שִׂמְחוּ בַה’ וְגִילוּ צַדִּיקִים, (שִׂמְחוּ בַה’, כְּמוֹ שֶׁנֶּאֱמַר) וְכָתוּב (שם קיח) זֶה הַיּוֹם עָשָׂה ה’ נָגִילָה וְנִשְׂמְחָה בוֹ. וּפֵרְשׁוּהָ, שֶׁהֲרֵי בַּקָּדוֹשׁ בָּרוּךְ הוּא (בַּמּוֹעֲדִים) צָרִיךְ לִשְׂמֹחַ וּלְהָאִיר פָּנִים, וְיִמָּצֵא אָדָם בְּשִׂמְחָה, מִשּׁוּם שֶׁאוֹתָהּ שִׂמְחָה הִיא שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב נָגִילָה וְנִשְׂמְחָה בוֹ – בַּיּוֹם. בוֹ – בַּקָּדוֹשׁ בָּרוּךְ הוּא, וְהַכֹּל דָּבָר אֶחָד.
- שִׂמְחוּ בַה’, כְּשֶׁהַדִּינִים נִכְנָעִים וּמִתְעוֹרְרִים רַחֲמִים, וְכַאֲשֶׁר מִתְעוֹרְרִים הָרַחֲמִים, אֲזַי וְגִילוּ צַדִּיקִים, (כָּתוּב) צַדִּיק וְצֶדֶק מִתְבָּרְכִים יַחַד, שֶׁנִּקְרָאִים צַדִּיקִים, כְּמוֹ שֶׁנִּתְבָּאֵר, שֶׁהֲרֵי אֵלּוּ מִתְבָּרְכִים (מְבָרְכִים) לְעוֹלָמִים, וּשְׂמֵחִים לְעוֹלָמִים כֻּלָּם. וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב – אֵלּוּ בְּנֵי הָאֱמוּנָה, לְהִקָּשֵׁר לָהֶם.
- וּבַכֹּל צָרִיךְ מַעֲשֶׂה לְמַטָּה לְעוֹרֵר לְמַעְלָה. בֹּא רְאֵה, מִי שֶׁאוֹמֵר שֶׁלֹּא צָרִיךְ מַעֲשֶׂה בַּכֹּל, אוֹ דְבָרִים לְהוֹצִיא אוֹתָם וְלַעֲשׂוֹת בָּהֶם קוֹל, תִּפַּח רוּחוֹ. וַהֲרֵי כָּאן הַפָּרָשָׁה הַזּוֹ תּוֹכִיחַ, הַדְלָקַת הַנֵּרוֹת וּקְטֹרֶת הַבְּשָׂמִים, (כְּאֶחָד, מִשּׁוּם) שֶׁכָּתוּב שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב. (וּבָזֶה) וּבַמַּעֲשֶׂה הַזֶּה נִמְצֵאת הַדְלָקָה לְמַעְלָה וְשִׂמְחָה לְמַטָּה (הַדְלָקָה וְשִׂמְחָה לְמַעְלָה וּלְמַטָּה) וְהִתְקַשְּׁרוּת יַחַד כָּרָאוּי. (וּבַמַּעֲשֶׂה שֶׁלְּמַטָּה מִתְעוֹרֵר מַעֲשֶׂה שֶׁלְּמַעְלָה) אָמַר רַבִּי יְהוּדָה, הַמִּזְבֵּחַ שֶׁלְּמַטָּה מְעוֹרֵר מִזְבֵּחַ אַחֵר. הַכֹּהֵן שֶׁלְּמַטָּה מְעוֹרֵר כֹּהֵן אַחֵר. בַּמַּעֲשֶׂה שֶׁלְּמַטָּה מִתְעוֹרֵר מַעֲשֶׂה שֶׁלְּמַעְלָה..
Zohar Emor
Continued from previous DZ
291
Rabbi Aba opened by quoting this verse,
Psalm 32:11
“שִׂמְחוּ בַיהוָה וְגִילוּ צַדִּיקִים וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב”
“Be glad in the LORD and rejoice, you righteous; And shout for joy, all you upright in heart!”
And it is written;
Psalm 118:24
“זֶה הַיּוֹם עָשָׂה יְהוָה נָגִילָה וְנִשְׂמְחָה בוֹ”
“This is the day YHVH has made; We will rejoice and be glad in it.”
It has been explained that in relation to the Holy One, Blessed be He, one must rejoice and express positivity, and a person finds joy because this joy belongs to the Holy One, Blessed be He. It is written, “Let us rejoice and be glad in Him.” “In Him” refers to the day YHVH has made. “In Him” refers to the Holy One, Blessed be He. And it is all one thing.
292
“Be glad in the LORD and rejoice” means that when the judgments are calmed, and mercies are awakened, and when the mercies arise, then “rejoice, Tzadikim,” referring to Tzaddik and Tzedek, which are Yessod and Malchut, are blessed together. They are called Tzadikim, as we have learned, because they are blessed to bestow upon the worlds and bring joy to all the worlds. And “וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב” “let the upright in heart rejoice,” these are the children of faith, who are connected with them, with Yessod and Malchut.
293
In every matter, a physical action below is necessary to awaken a response above. Come and see, those who say that actions or words are not needed to make a sound to awaken reaction in the heavens, may their soul leave their bodies. This portion proves it in the lighting of the candelabra and the burning of the incense (Ketoret), as it is written, “שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב” “Oil and incense make the heart glad,” because through the act of lighting the candles and offering incense below, there is light and joy both above and below, and a proper connection between Chokmah and Binah. Oil arouses Chokmah, and incense evokes Binah.
Rabbi Yehuda says that the altar below awakens another altar, which is Malchut. A priest below awakens away another priest, who is chessed. For by the action below, an action above is made.
Friday would be a good day to make a Donation, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
Support – Ohr HaCarmel Yeshiva
Tap here: Ohr HaCarmel Donation Page to make your contribution and make a spiritual connection to Israel.
The Yeshiva Ohr HaCarmel (which means the Light of the Carmel) is on top of Mount Carmel, where the prophet Elijah’s prayers were answered.
The post Daily Zohar # 4569 – Emor – A physical action below is necessary appeared first on Daily Zohar.
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Daily Zohar 4568
Hebrew translation:
- שֶׁכָּתוּב (במדבר כט) בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם, שֶׁהֲרֵי הַיּוֹם הַזֶּה מֵהַמֶּלֶךְ הוּא בִּלְבַדּוֹ, שִׂמְחָתוֹ עִם יִשְׂרָאֵל. מָשָׁל לְמֶלֶךְ שֶׁהִזְמִין אוֹרְחִים, וְהִשְׁתַּדְּלוּ עִמָּהֶם כָּל בְּנֵי הֵיכָלוֹ. אַחַר כָּךְ אָמַר הַמֶּלֶךְ: עַד כָּאן אֲנִי וְאַתֶּם הִתְעַסַּקְנוּ כֻלָּם בָּאוֹרְחִים, וְהִקְרַבְתֶּם קָרְבָּנוֹת עַל שְׁאָר הָעַמִּים בְּכָל יוֹם, מִכָּאן וָהָלְאָה אֲנִי וְאַתֶּם נִשְׂמַח יוֹם אֶחָד. זֶהוּ שֶׁכָּתוּב בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם. לָכֶם, לְהַקְרִיב קָרְבָּנוֹת עֲלֵיכֶם. אֲבָל אוֹרְחֵי הָאֱמוּנָה נִמְצָאִים בַּמֶּלֶךְ תָּדִיר, וּבַיּוֹם שֶׁל שִׂמְחַת הַמֶּלֶךְ, כֻּלָּם מִתְכַּנְּסִים עִמּוֹ וְנִמְצָאִים. וְעַל זֶה כָּתוּב עֲצֶרֶת, תַּרְגּוּמוֹ: כִּנּוּס.
- וְהַיּוֹם הַזֶּה יַעֲקֹב הוּא רֹאשׁ לַשִּׂמְחָה, וְכָל אוֹתָם אוֹרְחִים שְׂמֵחִים עִמּוֹ. וְעַל כֵּן כָּתוּב (דברים לג) אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ. וְכָתוּב (ישעיה מט) וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.
- וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת זַךְ כָּתִית לַמָּאוֹר וְגוֹ’. אָמַר רַבִּי אֶלְעָזָר, הֲרֵי פֵּרְשׁוּהָ. אֲבָל לָמָּה הִסְמִיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא פָּרָשָׁה זוֹ לְפָרָשַׁת מוֹעֲדִים? אֶלָּא כָּל הַמְּאוֹרוֹת הָעֶלְיוֹנִים, כֻּלָּם מְאוֹרוֹת לְהַדְלִיק שֶׁמֶן מִשְׁחָה עֶלְיוֹן, וַהֲרֵי נִתְבָּאֵר. וְעַל יְדֵי יִשְׂרָאֵל מִתְבָּרְכִים עֶלְיוֹנִים וְתַחְתּוֹנִים, וְנִדְלָקִים הַמְּאוֹרוֹת, כְּמוֹ שֶׁבֵּאֲרוּהָ, שֶׁכָּתוּב (משלי כז) שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב, שִׂמְחַת הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים..
Zohar Emor
Continued from previous DZ
288
Numbers 29:35
“בַּיּוֹם הַשְּׁמִינִי עֲצֶרֶת תִּהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ”
“‘On the eighth day, you shall have a sacred assembly. You shall do no customary work.”
The Eighth day is exclusively from the King, expressing His joy with Israel. Consider a parable about a king who invited guests. All the members of his palace endeavored to entertain them, and sacrifices were offered for all other nations each day, namely the seventy bulls. Eventually, the King tells his palace members, “Until now, you and I have exerted ourselves for the guests, and you have offered sacrifices for all the other nations each day. From now on, you and I shall rejoice together for one day.” This is what is meant by “On the eighth day, you shall have a sacred assembly.” “For you” means to offer a sacrifice on your behalf. However, the guests of faith, who were present during the seven days of Sukkot, were always with the King, including on Shemini Atzeret. On the day of the King’s joy, they all gather to Him and are with Him. Hence, it is written “עֲצֶרֶת” “Atzeret,” which translates to “gathering,” signifying an assembly.
Lesson;
Shemini Atzeret is a special moment of intimate celebration between Hashem and Israel. It follows the communal and inclusive celebrations of Sukkot, which involve offerings for all seventy nations. Shemini Atzeret עֲצֶרֶת serves as a time when God and Israel rejoice together in a more private and exclusive gathering, emphasizing their unique and close relationship.
289
On that day, Jacob, who represents Tiferet, is the head of the joy, and all the other guests—Abraham, Isaac, Moses, Aaron, Joseph, David—rejoice with him. Therefore, it is written,
Deuteronomy 33:29
“אַשְׁרֶיךָ יִשְׂרָאֵל מִי כָמוֹךָ עַם נוֹשַׁע בַּיהוָה מָגֵן עֶזְרֶךָ וַאֲשֶׁר חֶרֶב גַּאֲוָתֶךָ וְיִכָּחֲשׁוּ אֹיְבֶיךָ לָךְ וְאַתָּה עַל בָּמוֹתֵימוֹ תִדְרֹךְ”
“Blessed are you, Israel; Who is like you, a people saved by the LORD, The shield of your help, And He who is the sword of your majesty! So your enemies will cringe before you, And you will trample on their high places.”
And it is also written,
Isaiah 49:3
“וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר”
“And He said to me, ‘You are My servant, O Israel, In whom I will be glorified.”
290
Rabbi Elazar said, “Here it has been explained, but why did the Holy One, Blessed be He, place this section next to the section on holidays?” And he answers, “All the upper lights, namely the Sefirot, which are the holidays, all serve as candles to kindle the supreme anointing oil, which is to draw down the flow of Chokmah, referred to as oil. And we have learned, through Israel, both the upper and the lower realms are blessed, and the lamps are ignited, meaning they illuminate the world.” As it has been established, as it is written,
Proverbs 27:9
“שֶׁמֶן וּקְטֹרֶת יְשַׂמַּח לֵב וּמֶתֶק רֵעֵהוּ מֵעֲצַת נָפֶשׁ”
“Ointment and perfume delight the heart, And the sweetness of a man’s friend gives delight by hearty counsel.”
This refers to the joy of the upper and the lower levels.
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The post Daily Zohar # 4568 – Emor – Private party on the Eight day appeared first on Daily Zohar.
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Daily Zohar 4567
Hebrew translation:
- בְּשָׁעָה שֶׁאוֹתָן רוּחוֹת יוֹצְאוֹת מִמְּקוֹמָן, כָּל רוּחַ וְרוּחַ מִתְתַּקֶּנֶת לִפְנֵי הַמֶּלֶךְ הַקָּדוֹשׁ בְּתִקּוּנֵי כָבוֹד, בְּפַרְצוּף שֶׁעוֹמֵד בָּעוֹלָם הַזֶּה, וּמֵאוֹתוֹ דְיוֹקָן תִּקּוּן כָּבוֹד יוֹצֵא הַצֶּלֶם הַזֶּה. וְזֶה שְׁלִישִׁי לָרוּחַ, וּמַקְדִּימָה בָּעוֹלָם הַזֶּה בִּזְמַן שֶׁנִּמְצָא הַזִּוּוּג. וְאֵין לְךָ זִוּוּג בָּעוֹלָם שֶׁלֹּא נִמְצָא בְתוֹכָם צֶלֶם. אֲבָל יִשְׂרָאֵל קְדוֹשִׁים, הַצֶּלֶם הַזֶּה קָדוֹשׁ, וּמִמָּקוֹם קָדוֹשׁ הוּא נִמְצָא בְתוֹכָם. וּלְעוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת צֶלֶם מֵאוֹתָם הַמִּינִים הָרָעִים, מִצַּד הַטֻּמְאָה נִמְצָא בְתוֹכָם. וְעַל כֵּן לֹא צָרִיךְ לְאָדָם לְעָרֵב צֶלֶם שֶׁלּוֹ בְּצֶלֶם שֶׁל עוֹבְדֵי עֲבוֹדָה זָרָה, מִשּׁוּם שֶׁזֶּה קָדוֹשׁ – וְזֶה טָמֵא. בֹּא רְאֵה מַה בֵּין יִשְׂרָאֵל לְעוֹבְדֵי כוֹכָבִים וּמַזָּלוֹת וְכוּ’..
Zohar Emor
Continued from previous DZ
“Image” צֶלֶם “Tzelem” see #286 above
287
When these spirits depart from their place, each spirit comes before the Holy King for rectification in the image that would be in this world. And from that form and rectification, that Tzelem emerges. For the Tzelem is a garment for the soul, and they are like light and vessel. The soul levels of Nefesh and Ruach are before the Tzelem, which precedes its arrival into this world when a couple is unified, and there is no pairing in the world that does not have the Tzelem within it. However, for the holy Israelites, this holy Tzelem comes from a holy place, whereas for idolaters, their Tzelem comes from bad types, from the impure side. Therefore, a person should not mix his Tzelem with the Tzelem of idolaters because one is holy and the other is unclean.
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Daily Zohar 4566
Hebrew translation:
- אוֹתוֹ הַצֶּלֶם מִזְדַּמֵּן כְּנֶגְדּוֹ עַד שֶׁיּוֹצֵא לָעוֹלָם. כְּשֶׁיּוֹצֵא, הוּא מִתְגַּדֵּל עִם אוֹתוֹ צֶלֶם, בְּאוֹתוֹ צֶלֶם הוֹלֵךְ. זֶהוּ שֶׁכָּתוּב (תהלים לט) אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ. וְהַצֶּלֶם הַזֶּה הוּא מִלְמַעְלָה..
Zohar Emor
Continued from previous DZ
286
The “image” (צֶלֶם) (pronounced ‘Tzelem’) is attached to a person until he comes into the world. When he enters the world, he grows in this image, and in this image, he walks through Life. This is what is meant by the verse;
Psalm 39:7
“אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ אַךְ הֶבֶל יֶהֱמָיוּן יִצְבֹּר וְלֹא יֵדַע מִי אֹסְפָם”
“Surely every man walks in his ‘Image’ (צֶלֶם); Surely they busy themselves in vain; He heaps up riches and does not know who will gather them.”
Lesson:
The “Image” is the force of Life that surrounds us. It contains the ‘genetics’ of our Tikun process and growth potential. The Zohar quotes the words of King David about people who connect to the material aspects of Life, collecting possessions and pleasures while ignoring the “Image” (צֶלֶם) assigned to them from above. When a person passes away from this world, all his possessions are left behind, and he won’t even know what will happen to them. The צֶלֶם of a person testifies to his actions. Studies, Tzedakah, and all good deeds are essential and counted when leaving this world. While we work for our sustenance, we should not ignore even for a moment the growth of our צֶלֶם. Even if a person leaves his inheritance to Tzedakah and channels of Light, he is still obligated to ‘work’ on his צֶלֶם Tzelem. The Zohar teaches us that the Tzelem is removed from us 30 days before the force of Life is separated from our corporeal body.
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Daily Zohar 4565
Hebrew translation:
- וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן וְגוֹ’. רַבִּי שִׁמְעוֹן פָּתַח, (שם מג) כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו. כֹּל הַנִּקְרָא בִשְׁמִי – זֶה אָדָם, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בָּרָא אוֹתוֹ בִּשְׁמוֹ (בִּדְמוּתוֹ), שֶׁכָּתוּב (בראשית ב) וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. וְקָרָא לוֹ בִּשְׁמוֹ, בְּשָׁעָה שֶׁהוֹצִיא אֱמֶת וְדִין בָּעוֹלָם, וְנִקְרָא אֱלֹהִים, שֶׁכָּתוּב (שמות כב) אֱלֹהִים לֹא תְקַלֵּל.
- קָרָא לוֹ בִּשְׁמוֹ, שֶׁכָּתוּב וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ, וְיָפֶה. הֲרֵי בֵּאַרְנוּ, שֶׁכָּתוּב נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ, בְּשָׁעָה שֶׁהַזִּוּוּג נֶאֱמַר. וְכָךְ הוּא בַּזִּוּוּג שֶׁל שְׁנֵיהֶם, בְּצֶלֶם וּדְמוּת. וְאָדָם יָצָא מִזָּכָר וּנְקֵבָה.
- וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ. בְּסִפְרוֹ שֶׁל שְׁלֹמֹה הַמֶּלֶךְ מָצָאנוּ, שֶׁבְּשָׁעָה שֶׁהַזִּוּוּג נִמְצָא לְמַטָּה, שׁוֹלֵחַ הַקָּדוֹשׁ בָּרוּךְ הוּא דְּיוֹקָן אֶחָד כְּמוֹ פַּרְצוּף אָדָם, רָשׁוּם חָקוּק בְּצֶלֶם, וְעוֹמֵד עַל אוֹתוֹ זִוּוּג. וְאִלְמָלֵא נִתְּנָה רְשׁוּת לָעַיִן לִרְאוֹת, רוֹאֶה אָדָם עַל רֹאשׁוֹ צֶלֶם אֶחָד רָשׁוּם בְּפַרְצוּף שֶׁל אָדָם, וּבְאוֹתוֹ צֶלֶם נִבְרָא הָאָדָם. וְעַד שֶׁעוֹמֵד (וְטֶרֶם שֶׁעוֹמֵד) אוֹתוֹ צֶלֶם שֶׁשָּׁלַח לוֹ רִבּוֹנוֹ עַל רֹאשׁוֹ וְיִמָּצֵא שָׁם, לֹא נִבְרָא הָאָדָם. זֶהוּ שֶׁכָּתוּב וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ..
Zohar Emor
Continued from previous DZ
283
Leviticus 23:40
“וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ עָבֹת וְעַרְבֵי נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים”
“And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before the LORD your God for seven days.”
Rabbi Shimon opened with the statement,
Isaiah 43:7
“כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו יְצַרְתִּיו אַף עֲשִׂיתִיו”
“Everyone who is called by My name, Whom I have created for My glory; I have formed him, yes, I have made him.”
“Called by My name” refers to Adam, whom the Holy One, Blessed be He, created in His own name, as it is written, “וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ” “God created man in His image,” (Genesis 1:27) and He called him in His name, at the time when He established truth and justice in the world and was called ELHYM, which is in the Torah, as it is written,
Exodus 22:27
“אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר”
“You shall not revile God, nor curse a ruler of your people.
284
The phrase “He called him in His name” refers to the verse, “God created man in His image.” We have established that the verse “Let us make man in our image after our likeness” (Genesis 1:26) is spoken at the moment of the union of Zeir Anpin and Malchut. In this divine union, the “צלם” “image” and “דמות” “likeness” reflect specific aspects: the “image” (צלם) is from Zeir Anpin, and the “likeness” (דמות) is from Malchut. Adam, man, came out from the unification of Zeir Anpin and Malchut.
285
In the book of King Solomon, I found that at the moment when a unification is formed on the lower level, the Holy One, Blessed be He, sends a form like a person’s face, inscribed and formed in an image “צלם,” and this image presides over the unification of the man and woman. If permission were granted for the eye to see, one would be able to see atop his head an image inscribed like the face of a person, and in this image, the person is created. Until this image, which his Master has sent, stands over him and is found there, the person is not created. This is what is meant by “God created man in His image.”
Lesson;
This Zohar underscores the deep connection between the Creator, his created beings, and the laws set forth in the Torah. Humanity is created in God’s image and linked to Him by name. This process reflects the theme that humanity’s purpose is intertwined with reflecting divine attributes and maintaining the sanctity and order established by the laws of the Torah.
Humanity, therefore, is created from both the masculine and feminine aspects of the divine, from Zeir Anpin and Malchut. This creation integrates both giving and receiving. In essence, humans are formed with the capacity to embody and reflect the divine structure and function in the material world, Malchut, bridging the spiritual and physical realms, upper and lower. This understanding deepens the connection between the creation of humanity and its purpose to manifest divine qualities in the world.
According to this Zohar teaching, each unification of man and woman on earth is guided and watched over by the Creator, who actively participates in the realization of their union. This divine form—imprinted with human features—serves as both a spiritual guardian and a marker of divine involvement in every individual’s creation and ongoing life. The idea that humans are created in God’s image here is beyond a literal interpretation, suggesting that the image of the Creator is an active, living presence in the lives of people, orchestrating and blessing their unions.
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Daily Zohar 4564
Hebrew translation:
- יַעֲקֹב אָמַר, (ישעיה נח) אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וְגוֹ’. שְׁאָר הַצַּדִּיקִים אוֹמְרִים, (שם) וְנָחֲךָ ה’ תָּמִיד וְהִשְׂבִּיעַ וְגוֹ’. דָּוִד הַמֶּלֶךְ אָמַר, (שם נד) כָּל כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח, שֶׁהֲרֵי הוּא נִפְקָד עַל כָּל כְּלֵי הַזַּיִן שֶׁל הָעוֹלָם. אַשְׁרֵי חֶלְקוֹ שֶׁל הָאָדָם שֶׁזּוֹכֶה לְכָל זֶה. אַשְׁרֵי חֶלְקָם שֶׁל הַצַּדִּיקִים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, עֲלֵיהֶם כָּתוּב (שם ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים וְגוֹ’. (רַעְיָא מְהֵימְנָא) רפב/ ב מִצְוָה (מ”ז) זוֹ לִטֹּל לוּלָב בְּאוֹתוֹ יוֹם עִם אוֹתָם הַמִּינִים שֶׁלּוֹ, וְהַסּוֹד הַזֶּה בֵּאַרְנוּ, וּפֵרְשׁוּהָ הַחֲבֵרִים, כְּמוֹ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא נוֹטֵל אֶת יִשְׂרָאֵל בַּיָּמִים הַלָּלוּ וְשָׂמֵחַ בָּהֶם, אַף כָּךְ יִשְׂרָאֵל נוֹטְלִים אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא לְחֶלְקָם וּשְׂמֵחִים עִמּוֹ. וְזֶהוּ הַסּוֹד שֶׁל הַלּוּלָב וְהַמִּינִים שֶׁבּוֹ, שֶׁהוּא סוֹד הַדְּמוּת שֶׁל אָדָם, וַהֲרֵי נִתְבָּאֵר. (ע”כ רעיא מהימנא)..
Zohar Emor
Continued from previous DZ
282
Jacob said,
Isaiah 58:8
“אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד יְהוָה יַאַסְפֶךָ”
“Then your light shall break forth like the morning, Your healing shall spring forth speedily, And your righteousness shall go before you; The glory of YHVH shall be your rear guard.”
The phrase “shall break forth” (יִבָּקַע) has the same letters as Jacob (יעקב). The other Tzadikim say,
Isaiah 58:11
“וְנָחֲךָ יְהוָה תָּמִיד וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמֹתֶיךָ יַחֲלִיץ וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו”
“YHVH will guide you continually, And satisfy your soul in drought, And strengthen your bones; You shall be like a watered garden, And like a spring of water, whose waters do not fail.”
King David said, “No weapon that is formed against you shall prosper, for he is appointed over all the weapons of war in the world.” Fortunate is the portion of the person who has merited all this. Blessed is the portion of the righteous in this world and the world to come. About them, it is written,
Isaiah 60:21
“וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר”
“Also, your people shall all be righteous; They shall inherit the land forever, The branch of My planting, The work of My hands, That I may be glorified.”
The Mitzvah is to take the Lulav on that day with its species. The secret is as the friends have established it. As the Holy One, Blessed be He, takes Israel in these days and rejoices with them, so too, Israel takes the Holy One, Blessed be He, as their portion and rejoices in Him. This is the secret of the Lulav and the species associated with it. It represents the form of a human, namely Zeir Anpin, as the three myrtle branches correspond to Chessed, Gevurah, and Tiferet, the two willow branches correspond to Netzach and Hod, the Lulav to Yessod, and the Etrog to Malchut. As we have already learned this.
Lesson;
The Lulav is a spiritual tool for drawing the Light of the six sefirot of Zeir Anpin to Malchut, us. The Sukkah has six directions, four sides, plus up and down. The best way to use the Lulav for the best connection is inside the Sukkah.
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Daily Zohar 4563
Hebrew translation:
- דָּוִד הַמֶּלֶךְ אָמַר, וְהִשְׁלִים דִּינוֹ, שֶׁכָּתוּב (שמואל-א כה) וַיְהִי כַּעֲשֶׂרֶת הַיָּמִים וַיִּגֹּף ה’ אֶת נָבָל וַיָּמֹת. מַה זֶּה אוֹמֵר? מִשּׁוּם שֶׁדָּוִד שָׁאַל מִנָּבָל וְנַעֲשָׂה לוֹ אוֹרֵחַ, וְלֹא רָצָה. וְזֶה הִזְמִין אוֹתוֹ, וְלֹא נָתַן לוֹ חֵלֶק. וּבְאוֹתָם עֲשָׂרָה יָמִים שֶׁדָּוִד הַמֶּלֶךְ דָּן אֶת הָעוֹלָם, נִדּוֹן עָלָיו אוֹתוֹ אָדָם שֶׁהִשְׁלִים לוֹ רַע יוֹתֵר מִנָּבָל.
- אָמַר רַבִּי אֶלְעָזָר, (מִשּׁוּם כָּךְ) אֵין הַתּוֹרָה מַטְרִיחָה עַל אָדָם יוֹתֵר, אֶלָּא כְּמוֹ שֶׁהוּא יָכוֹל, שֶׁכָּתוּב (דברים טז) אִישׁ כְּמַתְּנַת יָדוֹ וְגוֹ’. וְלֹא יֹאמַר אָדָם אֹכַל וְאֶשְׂבַּע וְאֶשְׁתֶּה בָּרִאשׁוֹנָה, וּמַה שֶּׁיִּשָּׁאֵר אֶתֵּן לָעֲנִיִּים. אֶלָּא רֵאשִׁית הַכֹּל הוּא שֶׁל הָאוֹרְחִים. וְאִם שִׂמַּח אֶת הָאוֹרְחִים וְהִשְׁקָה אוֹתָם, הַקָּדוֹשׁ בָּרוּךְ הוּא שָׂמֵחַ עִמּוֹ, וְאַבְרָהָם קוֹרֵא עָלָיו, (ישעיה נח) אָז תִּתְעַנַּג עַל ה’ וְגוֹ’. וְיִצְחָק קוֹרֵא עָלָיו, (שם נד) כָּל כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח. אָמַר רַבִּי שִׁמְעוֹן, אֶת זֶה דָּוִד הַמֶּלֶךְ אָמַר אוֹתוֹ, מִשּׁוּם שֶׁכָּל כְּלֵי הַזַּיִן שֶׁל הַמֶּלֶךְ וְהַקְּרָבוֹת שֶׁל הַמֶּלֶךְ נִפְקְדוּ בְּיַד דָּוִד. אֲבָל יִצְחָק אָמַר, (תהלים קב) גִּבּוֹר בָּאָרֶץ יִהְיֶה זַרְעוֹ וְגוֹ’, הוֹן וָעֹשֶׁר וְגוֹ’..
Zohar Emor
Continued from previous DZ
280
King David said, concluding his judgments, as it is written,
1 Samuel 25:38
“וַיְהִי כַּעֲשֶׂרֶת הַיָּמִים וַיִּגֹּף יְהוָה אֶת נָבָל וַיָּמֹת”
“Then it happened, after about ten days, that YHVH struck Nabal, and he died.”
What does this mean? It is because David asked Nabal to receive him as a guest, and Nabal refused. Similarly, if one who dwells in the sukkah invites King David, representing Malchut, and does not give him his portion, King David invokes this verse about Nabal against him. During those ten days, when King David, who is Malchut, judges the world—specifically during the “עשרת ימי תשובה” Ten Days of Repentance—that person is judged more harshly than Nabal. Because he invited him and did not give him his portion, it would have been better if he had not invited him.
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Rabbi Elazar explains that the Torah does not burden a person beyond their capacity to give, as it is written,
Deuteronomy 16:17
“אִישׁ כְּמַתְּנַת יָדוֹ כְּבִרְכַּת יְהוָה אֱלֹהֶיךָ אֲשֶׁר נָתַן לָךְ.”
“Every man shall give as he is able, according to the blessing of YHVH, your God, which He has given you.”
A person should not say, “I will eat and be satisfied, and what is left, I will give to the poor.” Instead, the first portion should belong to the guests. If one generously delights his guests and provides for them, the Holy One, Blessed be He, rejoices with him. Abraham would then proclaim over him,
Isaiah 58:14
“אָז תִּתְעַנַּג עַל יְהוָה וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ כִּי פִּי יְהוָה דִּבֵּר.”
“Then you shall delight in the Lord,” and Isaac declares, “No weapon formed against you shall prosper.”
And Isaac say “כָּל כְּלִי יוּצַר עָלַיִךְ לֹא יִצְלָח ” “No weapon formed against you shall prosper, ” (Isaiah 54:17)
Rabbi Shimon adds that this verse is related by King David, who represents Malchut, because all the king’s instruments and the king’s wars are delivered into the hands of David. However, Isaac says,
Psalm 112:2,3
“גִּבּוֹר בָּאָרֶץ יִהְיֶה זַרְעוֹ דּוֹר יְשָׁרִים יְבֹרָךְ.”
“הוֹן וָעֹשֶׁר בְּבֵיתוֹ וְצִדְקָתוֹ עֹמֶדֶת לָעַד.”
“His descendants will be mighty on earth; The generation of the upright will be blessed.”
“Wealth and riches will be in his house, And his righteousness endures forever.”
Lesson:
This Zohar teaching emphasizes the profound spiritual rewards of generosity and hospitality. Prioritizing guests’ needs, especially during celebration and holidays, aligns one with joy and protection from above. It also reflects the connection of physical kindness with spiritual abundance and security. The joy of fulfilling a mitzvah brings material and spiritual blessings, illustrating a core principle in the Torah laws about the cause and effect of Hashem’s blessings through acts of generosity.
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Daily Zohar 4562
Hebrew translation:
- הַשֵּׁנִי – לִבְנֵי הָעוֹלָם, שֶׁמִּי שֶׁיֵּשׁ לוֹ חֵלֶק בָּעָם וּבָאָרֶץ הַקְּדוֹשָׁה, יוֹשֵׁב בְּצֵל הָאֱמוּנָה, לְקַבֵּל אֶת הָאוֹרְחִים, לִשְׂמֹחַ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, וְצָרִיךְ לְשַׂמֵּחַ אֶת הָעֲנִיִּים. מָה הַטַּעַם? מִשּׁוּם שֶׁהַחֵלֶק שֶׁל אוֹתָם אוֹרְחִים שֶׁזִּמֵּן, הוּא לָעֲנִיִּים. וְאוֹתוֹ שֶׁיּוֹשֵׁב בַּצֵּל הַזֶּה שֶׁל הָאֱמוּנָה, וּמַזְמִין אֶת הָאוֹרְחִים הָעֶלְיוֹנִים הַלָּלוּ, אוֹרְחֵי הָאֱמוּנָה, וְלֹא נוֹתֵן לָהֶם חֶלְקָם, כֻּלָּם קָמִים מִמֶּנּוּ וְאוֹמְרִים: (משלי כג) אַל תִּלְחַם אֶת לֶחֶם רַע עַיִן וְגוֹ’. נִמְצָא שֶׁאוֹתוֹ שֻׁלְחָן שֶׁתִּקֵּן – שֶׁלּוֹ הוּא, וְלֹא שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. עָלָיו כָּתוּב (מלאכי ב) וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם וְגוֹ’, פֶּרֶשׁ חַגֵּיכֶם, וְלֹא חַגַּי. אוֹי לוֹ לְאוֹתוֹ אָדָם בְּשָׁעָה שֶׁאוֹרְחֵי הָאֱמוּנָה הַלָּלוּ קָמִים מִשֻּׁלְחָנוֹ.
- וְאָמַר רַבִּי אַבָּא, אַבְרָהָם, כָּל יָמָיו הָיָה עוֹמֵד בְּפָרָשַׁת דְּרָכִים לְזַמֵּן אוֹרְחִים וּלְסַדֵּר לָהֶם שֻׁלְחָנוֹת. עַכְשָׁו שֶׁמַּזְמִינִים אוֹתוֹ וְאֶת כָּל הַצַּדִּיקִים וְאֶת דָּוִד הַמֶּלֶךְ וְאֵין נוֹתְנִים לָהֶם אֶת חֶלְקָם, אַבְרָהָם עוֹמֵד מֵהַשֻּׁלְחָן וְקוֹרֵא: (במדבר טז) סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה. וְכֻלָּם עוֹלִים אַחֲרָיו. יִצְחָק אָמַר, (משלי יג) וּבֶטֶן רְשָׁעִים תֶּחְסָר. יַעֲקֹב אָמַר, (שם כג) פִּתְּךָ אָכַלְתָּ תְקִיאֶנָּה. וּשְׁאָר כָּל הַצַּדִּיקִים אוֹמְרִים, (ישעיה כח) כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם..
Zohar Emor
Continued from previous DZ
278
The second instance where the scripture says “ישבו” (they shall dwell), using a more hidden or indirect language, is directed at the people of the world. This means that those who have a part among the people and in the Holy Land dwell in the shade of faith to receive the guests, to rejoice in this world and the next. It is necessary to bring joy to the poor. The reason for this is because the portion of the guests whom one has invited to his meal belongs to the poor. And he who dwells in this shade of faith, inviting these supreme guests of faith (Ushpizin), and does not give them their portion of the meal, namely to the poor, all the guests stand against him, and say,
Proverbs 23:6
“אַל תִּלְחַם אֶת לֶחֶם רַע עָיִן וְאַל תִּתְאָיו לְמַטְעַמֹּתָיו”
“Do not eat the bread of a miser, Nor desire his delicacies;”
It turns out that this table he has set is his own, of the stingy man, and it is not of the Holy One, Blessed be He, about whom it is written,
Malachi 2:3
“הִנְנִי גֹעֵר לָכֶם אֶת הַזֶּרַע וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם פֶּרֶשׁ חַגֵּיכֶם וְנָשָׂא אֶתְכֶם אֵלָיו”
“Behold, I will rebuke your descendants And spread refuse on your faces, The refuse of your solemn feasts, And one will take you away with it.”
Your festivals become profane, and not My festivals. Woe to that person at the time when these guests of faith stand away from his table.
Lesson;
This Zohar teaching emphasizes the ethical and communal responsibilities entwined with the spiritual practices of Sukkot. The sukkah is not just a place for personal spiritual elevation but also for exercising generosity and inclusivity, especially towards the poor and needy. Failing to honor this broader social obligation results in a profound spiritual loss, where even the divine guests, representing the Light of the Seven Sefirot, withdraw their presence. This intertwines the joy of Sukkot with acts of charity, suggesting that the true celebration of Hashem’s blessings is incomplete without extending those blessings to the less fortunate.
When we don’t have actual poor people to invite, we give to channels of Light because the Light brings sustenance and blessings to all.
279
Rabbi Abba said, Abraham, who all his days stood at the crossroads to invite guests and set a table for them. Now, during Sukkot, if we invite him along with all the other Tzadikim, including King David, and do not give them their due share, Abraham would stand up from the table and declare,
Numbers 16:26
“וַיְדַבֵּר אֶל הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה וְאַל תִּגְּעוּ בְּכָל אֲשֶׁר לָהֶם פֶּן תִּסָּפוּ בְּכָל חַטֹּאתָם”
“And he spoke to the congregation, saying, “Depart now from the tents of these wicked men! Touch nothing of theirs, lest you be consumed in all their sins.”
And all the Ushpizin, the Light of the seven sefirot, would withdraw after Abraham. Isaac would say,
Proverbs 13:25
“צַדִּיק אֹכֵל לְשֹׂבַע נַפְשׁוֹ וּבֶטֶן רְשָׁעִים תֶּחְסָר.”
“The righteous eats to the satisfying of his soul, But the stomach of the wicked shall be in want.”
Jacob would say,
Proverbs 23:8
“פִּתְּךָ אָכַלְתָּ תְקִיאֶנָּה וְשִׁחַתָּ דְּבָרֶיךָ הַנְּעִימִים”
“The bread you have eaten, you will vomit up, And waste your pleasant words.”
And the other Tzadikim, namely Moses and Aaron, would say,
Isaiah 28:8
“כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם”
“For all tables are full of vomit and filth; No place is clean.”
Lesson;
This vivid portrayal highlights the severe spiritual consequences of neglecting the needs of the poor during a time dedicated to hospitality and sharing. It reinforces the idea that the essence of Sukkot is not only about rejoicing in God’s blessings but also about extending those blessings through acts of kindness and charity. Failing to do so, especially when invoking the presence of Abraham and other patriarchs at one’s table, equates to betraying the spirit of the holiday and the principles they taught us. The Sukkah may become a place of judgment, reflecting the righteousness or shortcomings of those who dwell within it.
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Daily Zohar 4561
Hebrew translation:
- בֹּא רְאֵה, בְּשָׁעָה שֶׁאָדָם יוֹשֵׁב בַּמָּדוֹר הַזֶּה, צֵל הָאֱמוּנָה, הַשְּׁכִינָה פּוֹרֶסֶת אֶת כְּנָפֶיהָ עָלָיו מִלְמַעְלָה, וְאַבְרָהָם וַחֲמִשָּׁה צַדִּיקִים אֲחֵרִים שָׂמִים אֶת מְדוֹרָם עִמּוֹ. אָמַר רַבִּי אַבָּא, אַבְרָהָם וַחֲמִשָּׁה צַדִּיקִים וְדָוִד הַמֶּלֶךְ שָׂמִים מְדוֹרֵיהֶם עִמּוֹ. זֶהוּ שֶׁכָּתוּב, בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים. שִׁבְעַת יָמִים כָּתוּב, וְלֹא בְּשִׁבְעַת יָמִים. כְּמוֹ זֶה כָּתוּב (שמות לא) כִּי שֵׁשֶׁת יָמִים עָשָׂה ה’ אֶת הַשָּׁמַיִם וְגוֹ’. וְצָרִיךְ אָדָם לִשְׂמֹחַ בְּכָל יוֹם וָיוֹם בְּפָנִים מְאִירוֹת בָּאוֹרְחִים הַלָּלוּ שֶׁשּׁוֹרִים עִמּוֹ.
- וְאָמַר רַבִּי אַבָּא, כָּתוּב בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים, וְאַחַר כָּךְ יֵשְׁבוּ בַּסֻּכֹּת. בָּרִאשׁוֹנָה תֵּשְׁבוּ, וְאַחַר כָּךְ יֵשְׁבוּ. אֶלָּא הָרִאשׁוֹן לָאוֹרְחִים, הַשֵּׁנִי לִבְנֵי הָעוֹלָם. הָרִאשׁוֹן לָאוֹרְחִים, כְּמוֹ שֶׁרַב הַמְנוּנָא סָבָא, כְּשֶׁהָיָה נִכְנָס לַסֻּכָּה הָיָה שָׂמֵחַ, וְעוֹמֵד עַל פֶּתַח הַסֻּכָּה מִבַּחוּץ וְאוֹמֵר: נְזַמֵּן לָאוֹרְחִים. מְסַדֵּר (נְסַדֵּר) אֶת הַשֻּׁלְחָן, וְעוֹמֵד עַל רַגְלָיו, וּמְבָרֵךְ וְאוֹמֵר: בַּסֻּכּוֹת תֵּשְׁבוּ שִׁבְעַת יָמִים. שְׁבוּ אוֹרְחִים עֶלְיוֹנִים, שְׁבוּ. שְׁבוּ אוֹרְחֵי הָאֱמוּנָה, שְׁבוּ. הֵרִים (רָחַץ) יָדָיו וְשָׂמַח, וְאָמַר: אַשְׁרֵי חֶלְקֵנוּ, אַשְׁרֵי חֶלְקָם שֶׁל יִשְׂרָאֵל, שֶׁכָּתוּב (דברים לב) כִּי חֵלֶק ה’ עַמּוֹ וְגוֹ’. וְהָיָה יוֹשֵׁב..
Zohar Emor
Continued from previous DZ
276
Come and see, when a person dwells in the Sukkah, which is the shade of faith, the Shechina spreads its wings over him from above, and Abraham, who is Chessed, along with five other Tzadikim who are the secret of Gevurah, Tiferet, Netzach, Hod, Yessod, make their dwelling with him. Rabbi Abba says Abraham, five other Tzadikims, and King David Malchut dwell with him. This is the meaning of “In Sukkot, you shall dwell seven days.” The phrase “seven days” hints at the seven Sefirot, and not “in the seven days,” similar to how it is written, “For six days God made the heavens and the earth.” It is not written “in six days,” indicating the six supernal days of Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod, who made the heavens and the earth.
One must rejoice each day, joyfully facing these guests (Ushpizin), Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, and Malchut, who dwell with him.
Lesson;
This teaching emphasizes the spiritual significance of dwelling in the Sukkah, highlighting it as a time of closeness to Hashem and reflection on the interactions between the Light and our actions in the Sukkah. The presence of these Ushpizin invites a deep connection of faith (Emuna, אמונה) and Hashem’s protection, with joyous fulfillment of the Mitzvah of dwelling in the Sukkah.
277
Rabbi Abba explains the verses about dwelling in the Sukkah, noting the change in verb form from “תשבו” (you shall dwell) to “ישבו” (they shall dwell). Initially, the command “תשבו” addresses the guests directly, inviting them, represented by the seven sefirot; hence, the language is direct and immediate. The shift to “ישבו” refers to all people; hence, the language is more passive and general, indicating the broader inclusion of all humanity in the observance of Sukkot.
The first mention is for the guests (Ushpizin), as illustrated by Rav Hamnuna Saba, who, upon entering the Sukkah, would joyously stand at the entrance from within and invite the Ushpizin. He would set the table, stand, bless “לישב בסוכה” “to dwell in the sukkah,” and say, “בסכות תשבו שבעת ימים” “In the Sukkot you shall dwell seven days.” “Dwell, O supreme guests, dwell. Dwell, O guests of faith, dwell.” He would then raise his hands in joy and proclaim, “Fortunate is our portion, fortunate is the portion of Israel, for it is written,
Deuteronomy 32:9
“כִּי חֵלֶק יְהֹוָה עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ”
“For YHVH’s portion is His people; Jacob is the place of His inheritance.”
and then he would then sit.
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Daily Zohar 4560
Hebrew translation:
- וְאִם תֹּאמַר, לָהֶם הָיוּ מַקְרִיבִים הַקָּרְבָּן? לֹא כָּךְ. אֶלָּא הַכֹּל עוֹלֶה לַקָּדוֹשׁ בָּרוּךְ הוּא וְנִקְרָב. וְהוּא מַפְרִיד הַמָּזוֹן לְכָל הַהֲמוֹנִים שֶׁל הַצְּדָדִים הָאֲחֵרִים שֶׁיֵּהָנוּ בְּאוֹתוֹ הַדּוֹרוֹן שֶׁל בָּנָיו, וְיֵהָפְכוּ לָאוֹהֲבִים שֶׁלָּהֶם, שֶׁיֵּדְעוּ לְמַעְלָה וּלְמַטָּה שֶׁאֵין עַם כְּעַם יִשְׂרָאֵל, שֶׁהֵם חֶלְקוֹ וְגוֹרָלוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמִתְעַלֶּה כְבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מַעְלָה וּמַטָּה כָּרָאוּי. וְכָל הָאוּכְלוּסִים הָעֶלְיוֹנִים פּוֹתְחִים וְאוֹמְרִים: (שמואל-ב ז) וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. (עד כאן רעיא מהימנא).
- רַבִּי אֶלְעָזָר פָּתַח, כֹּה אָמַר ה’ זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ וְגוֹ’. הַפָּסוּק הַזֶּה נֶאֱמַר עַל כְּנֶסֶת יִשְׂרָאֵל בְּשָׁעָה שֶׁהָיְתָה הוֹלֶכֶת בַּמִּדְבָּר עִם יִשְׂרָאֵל. זָכַרְתִּי לָךְ חֶסֶד – זֶהוּ עֲנָנוֹ שֶׁל אַהֲרֹן שֶׁנּוֹסֵעַ עִם חֲמִשָּׁה אֲחֵרִים שֶׁנִּקְשְׁרוּ עָלֶיךָ וּמְאִירִים עָלֶיךָ. אַהֲבַת כְּלוּלֹתָיִךְ – שֶׁנִּתְקְנוּ לְךָ (וְכֻלָּם נִתְקְנוּ בְךָ) וְעִטְּרוּ אוֹתָךָ, וְהִתְקִינוּ אוֹתְךָ כְּמוֹ כַלָּה שֶׁעוֹנֶדֶת אֶת תַּכְשִׁיטֶיהָ. וְכָל כָּךְ לָמָּה? בִּשְׁבִיל לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה..
Zohar Emor
Continued from previous DZ
274
If you might say that the sacrifices were offered for the seventy Ministers of the nations, this is not the case. Instead, everything ascends and is offered to the Holy One, Blessed be He. He then distributes sustenance to all the hosts of the other sides, namely the Ministers of the seventy nations, so that they may partake in the gift given to His children, and they return to being lovers of them. Both above and below recognize that there is no nation like the nation of Israel, who are the portion and the place of the Holy One, Blessed be He. The glory of the Holy One, Blessed be He, is thus exalted above and below as is fitting. And all the upper hosts open up and proclaim;
“ וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ ” “And who is like Your people, like Israel, the one nation on the earth” (2 Samuel 7:23)
Lesson;
This Zohar underlines the unifying theme of Sukkot, where Israel’s offerings spiritually benefit all humanity by fostering divine favor and peace. The offerings are a medium through which the unique covenant between God and Israel blesses the nations, affirming Israel’s role as a light unto the nations.
275
Rabbi Elazar opened with the verse:
Jeremiah 2:2
“הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלַ͏ִם לֵאמֹר כֹּה אָמַר יְהוָה זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה.”
“Go and cry in the hearing of Jerusalem, saying, ‘Thus says YHVH: “I remember you, The kindness (Chessed חֶסֶד) of your youth, The love of your betrothal, When you followed Me in the wilderness, In a land not sown.”
This verse is about the Congregation of Israel, which is Malchut, when Malchut, the Shechina, was traveling with Israel in the desert. “I remember for you the kindness,” this refers to the cloud of Aaron, which is Chessed, that traveled with five other clouds, Gevurah, Tiferet, Netzach, Hod, Yessod, which were bound to Israel and illuminated them. “The love of your betrothal.” These clouds surrounded you, crowned you, and adorned you as a bride fully adorned. And why all this? It is because “you followed Me in the wilderness, In a land not sown.” That is because the Shechina followed Israel in the desert.
Lesson;
This Zohar expresses the profound relationship between Hashem and Israel, portrayed through the journey in the wilderness. The wilderness experience, with its hardships and divine provisions, like the clouds and the manna, is depicted as a development period of deep faith and commitment between Israel and Hashem, similar to the early stages of a marriage. This narrative underscores Israel’s unique dedication to Hashem during times when they followed Him without the assurance of a fertile, settled land, relying solely on His provision and protection.
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Daily Zohar 4559
Hebrew translation:
- בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים וְגוֹ’. מִצְוָה (מ”ה) זוֹ לֵישֵׁב בְּסֻכָּה. וַהֲרֵי בֵּאַרְנוּ, כְּדֵי לְהַרְאוֹת שֶׁיִּשְׂרָאֵל יוֹשְׁבִים בְּסוֹד הָאֱמוּנָה בְּלִי פַחַד כְּלָל, שֶׁהֲרֵי הַמְקַטְרֵג נִפְרָד מֵהֶם, וְכָל מִי שֶׁהוּא בְּסוֹד הָאֱמוּנָה, יוֹשֵׁב בַּסֻּכָּה, כְּמוֹ שֶׁבֵּאַרְנוּ, שֶׁכָּתוּב כָּל הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת. מִי שֶׁהוּא בְּסוֹד הָאֱמוּנָה וּמֵהַזֶּרַע וְהַשֹּׁרֶשׁ שֶׁל יִשְׂרָאֵל, יֵשְׁבוּ בַּסֻּכֹּת. וְהַסּוֹד הַזֶּה נֶאֱמַר בְּכַמָּה מְקוֹמוֹת.
- מִצְוָה (מ”ו) אַחַר זוֹ, לְהַקְרִיב קָרְבָּן בְּכָל יוֹם, וְהַקָּרְבָּן הַזֶּה לִהְיוֹת חֵלֶק בַּכֹּל, בְּשִׂמְחַת בָּנָיו, מִכֵּיוָן שֶׁכֻּלָּם אֲחוּזִים בָּאִילָן. הָעֲנָפִים שֶׁלְּמַטָּה שֶׁלְּגַבֵּי שֹׁרֶשׁ הָאִילָן, הַכֹּל מִתְבָּרְכִים מִשּׁוּם הָאִילָן. אַף עַל גַּב שֶׁאֵין בָּהֶם תּוֹעֶלֶת, כֻּלָּם מִתְבָּרְכִים. וְשִׂמְחַת יִשְׂרָאֵל בַּאֲבִיהֶם שֶׁלְּמַעְלָה, נוֹתְנִים חֵלֶק שֶׁל בְּרָכוֹת לְכָל אוֹתָם שְׁאָר הָעַמִּים שֶׁיֵּשׁ לָהֶם אֲחִיזָה וְנֶאֶחְזוּ בָהֶם בְּיִשְׂרָאֵל.
- וְכָל הַקָּרְבָּנוֹת הַלָּלוּ, לָתֵת מָזוֹן לְאוֹתָם הַמְמֻנִּים שֶׁל שְׁאָר הָעַמִּים, שֶׁהֲרֵי מִתּוֹךְ הָאַהֲבָה שֶׁאוֹהֵב הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת בָּנָיו, רוֹצֶה שֶׁכֻּלָּם יִהְיוּ אוֹהֲבִים שֶׁלָּהֶם. וְסוֹד זֶה – (משלי יז) בִּרְצוֹת ה’ דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִם אִתּוֹ. אֲפִלּוּ כָּל אוֹתָם הַמְקַטְרְגִים הָעֶלְיוֹנִים, כֻּלָּם חוֹזְרִים לִהְיוֹת אוֹהֲבִים אֶת יִשְׂרָאֵל, וּכְשֶׁהַחֲיָלוֹת שֶׁל מַעְלָה הוֹפְכִים לְאוֹהֲבֵי יִשְׂרָאֵל – כָּל אוֹתָם שֶׁלְּמַטָּה עַל אַחַת כַּמָּה וְכַמָּה..
Zohar Emor
Continued from previous DZ
271
The commandment “בסוכות תשבו שבעת ימים” “You shall dwell in booths for seven days.” is to dwell in a sukkah. And indeed, we have established that this is to demonstrate that Israel dwells in the secret of faith (אמונה), which is the secret of “shade of the sukkah,” without any fear at all from accusers and judgments because the accuser has already been separated from them on Yom Kippur through the “השעיר לעזאזל,” the scapegoat.
Everyone who is in the secret of faith dwells in the Sukkah. As we have established, it is written (Leviticus 23:42), “All who are native Israelites shall dwell in booths,” that is, those who are in the secret of faith and from the seed and root of Israel shall dwell in the Sukkah. This secret is brought forth in several places.
272
The commandment following the dwelling in the Sukkah is to offer a sacrifice each day of the seven days of Sukkot. This sacrifice should be shared by all, in the joy of the children of Israel, because the seventy bulls offered throughout Sukkot correspond to the seventy ministers of the nations of the world. They are all connected to the Tree, which is Zeir Anpin, and their branches below extend from the root of the Tree. They are blessed because of their connection to the Tree, and although they themselves do not yield benefit, all are blessed.
The joy of Israel is in their Father above, that is, in the root of the Tree, and they give a portion of the blessings to all the other nations that have a hold and are sustained by Israel.
Lesson;
Sacrificing 70 bulls to channel Light to the 70 nations symbolizes the inclusion and dissemination of blessings from Israel to the nations, reflecting a universal aspect of Sukkot celebrations, where joy and Hashem’s blessings extend beyond the people of Israel to the entire world.
273
The seventy bulls offered during Sukkot serve to feed sustenance to the governing ministers of the other nations. This is because of the love that the Holy One, Blessed be He, has for His children; He desires that all the ministers also love them. This encapsulates the secret in the verse,
Proverbs 16:7
“בִּרְצוֹת יְהוָה דַּרְכֵי אִישׁ גַּם אוֹיְבָיו יַשְׁלִם אִתּוֹ.”
“When a man’s ways please YHVH, He makes even his enemies to be at peace with him.”
This means that the upper accusers all turn into lovers of Israel.
When the forces above become lovers of Israel, all the more so those below.
Lesson;
When Israel performs their duties, following the laws of the Torah, they are loved and blessed from above. They also receive love from below because the sacrifices brought during the Sukkot holiday provide nourishment and sustenance to the seventy nations.
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Daily Zohar 4558
Hebrew translation:
- וְעַל כֵּן כָּתוּב, כָּל הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת. כָּל מִי שֶׁהוּא מִשֹּׁרֶשׁ וְגֶזַע קָדוֹשׁ שֶׁל יִשְׂרָאֵל, יֵשְׁבוּ בַּסֻּכֹּת, תַּחַת צֵל הָאֱמוּנָה. וּמִי שֶׁאֵינוֹ מִגֶּזַע וְשֹׁרֶשׁ קָדוֹשׁ שֶׁל יִשְׂרָאֵל, לֹא יוֹשֵׁב בָּהֶם, וּמוֹצִיא אֶת עַצְמוֹ מִתַּחַת צֵל הָאֱמוּנָה.
- כָּתוּב (הושע יב) כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה, זֶה אֱלִיעֶזֶר עֶבֶד אַבְרָהָם. וּבֹא רְאֵה, כָּתוּב אָרוּר כְּנָעַן, וּמִשּׁוּם שֶׁזָּכָה כְּנַעַן זֶה לְשַׁמֵּשׁ אֶת אַבְרָהָם, כֵּיוָן שֶׁשִּׁמֵּשׁ אֶת אַבְרָהָם, יָשַׁב תַּחַת צֵל הָאֱמוּנָה, זָכָה לָצֵאת מֵאוֹתָהּ קְלָלָה שֶׁהִתְקַלֵּל, וְלֹא עוֹד, אֶלָּא שֶׁכָּתוּב בּוֹ בְּרָכָה, שֶׁכָּתוּב (בראשית כד) וַיֹּאמְרוּ בֹּא בְּרוּךְ ה’. מַה זֶּה אוֹמֵר? שֶׁכָּל מִי שֶׁיּוֹשֵׁב תַּחַת צֵל הָאֱמוּנָה, יוֹרֵשׁ חֵרוּת לוֹ וּלְבָנָיו לְעוֹלָמִים וּמִתְבָּרֵךְ בְּרָכָה עֶלְיוֹנָה. וּמִי שֶׁמּוֹצִיא אֶת עַצְמוֹ מִצֵּל הָאֱמוּנָה, יוֹרֵשׁ גָּלוּת לוֹ וּלְבָנָיו, שֶׁכָּתוּב וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי.
- בַּסֻּכֹּת תֵּשְׁבוּ חָסֵר, וְזֶה עָנָן אֶחָד שֶׁכֻּלָּם קְשׁוּרִים בּוֹ, שֶׁכָּתוּב כִּי עֲנַן ה’ עֲלֵיהֶם יוֹמָם. וְכָתוּב וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם. זֶהוּ עֲנָנוֹ שֶׁל אַהֲרֹן, שֶׁנִּקְרָא יוֹמָם, שֶׁכָּתוּב (תהלים מב) יוֹמָם יְצַוֶּה ה’ חַסְדּוֹ. עָנָן אֶחָד נוֹטֵל עִמּוֹ חֲמִשָּׁה אֲחֵרִים, וְהֵם שִׁשָּׁה. וְעָנָן אַחֵר, שֶׁכָּתוּב וּבְעַמּוּד אֵשׁ לָיְלָה, זֶה הֵאִיר לְיִשְׂרָאֵל מֵהָאוֹר שֶׁל אוֹתָם הַשִּׁשָּׁה..
Zohar Emor
Continued from previous DZ
268
Therefore, it is written,
Leviticus 23:42
“בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת.”
“You shall dwell in booths for seven days. All who are native Israelites shall dwell in booths,”
Anyone from the root and holy branch of Israel shall dwell in Sukkot under the shade of faith. And those not from the sacred root and branch of Israel will not dwell in them and remove themselves from beneath the shade of faith.
269
It is written, “כְּנַעַן בְּיָדוֹ מֹאזְנֵי מִרְמָה לַעֲשֹׁק אָהֵב” “Canaan has dishonest scales in his hand,” (Hosea 12:8) which refers to Eliezer, the servant of Abraham. Come and see, it is written, “אָרוּר כְּנָעַן” “Cursed be Canaan.” (Genesis 9:25). Because this Canaan, who is Eliezer, merited to serve Abraham and dwelt under the shade of faith, he merited to escape from that curse that was pronounced upon him. Moreover, it is written about him in blessing, as it is said, “בּוֹא בְּרוּךְ יְהוָה” “Come in, blessed by Hashem.” What does this teach us? It teaches that whoever dwells under the shade of faith grants freedom to himself and his descendants forever and is blessed with the highest blessing. And those who remove themselves from the shade of faith bring exile to themselves and their descendants. As it is written,
Exodus 21:1
“וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי”
“The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming on the road to Atharim. Then he fought against Israel and took some of them prisoners.”
270
The phrase “בסכות תשבו” “You shall dwell in Sukkot” has the word “סוכות” written without a ‘ו’ (vav), which usually indicates the plural. This is because the term “סוכות” here implies only one cloud, that of Chessed, in which all the other six clouds are bound. Therefore, the holiday lasts seven days, as it is written,
Numbers 10:34
“וַעֲנַן יְהוָה עֲלֵיהֶם יוֹמָם בְּנָסְעָם מִן הַמַּחֲנֶה”
“And the cloud of YHVH was above them by day when they went out from the camp.”
And it is written,
Exodus 13:21
“וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה.”
“And YHVH went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, to go by day and night.”
“יוֹמָם” “by day” is the cloud of Aaron, which is Chessed, and is called “day,” as it is written, “יוֹמָם יְצַוֶּה יְהוָה חַסְדּוֹ” “By day, YHVH commands His Chessed.” (Psalm 42:9)
The single cloud, which is Chessed, carries with it five other clouds, which are Gevurah, Tiferet, Netzach, Hod, and Yessod, making them six, and another cloud, as it is written about it “וְלַיְלָה בְּעַמּוּד אֵשׁ” “and in a pillar of fire by night,” which is Malchut, illuminates Israel with the illumination from these six clouds.
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The post Daily Zohar # 4558 – Emor – The blessings under the shade of faith appeared first on Daily Zohar.
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Daily Zohar 4557
Hebrew translation:
- בֹּא רְאֵה, כָּל אוֹתָן הַשָּׁנִים שֶׁעָמַד אַהֲרֹן, הָיוּ יִשְׂרָאֵל בְּצֵל הָאֱמוּנָה תַּחַת הָעֲנָנִים הַלָּלוּ. אַחַר שֶׁמֵּת אַהֲרֹן, הִסְתַּלֵּק עָנָן אֶחָד, שֶׁהוּא הַיָּמִין שֶׁל הַכֹּל. וּכְשֶׁזֶּה הִסְתַּלֵּק, הִסְתַּלְּקוּ כָּל הַשְּׁאָר עִמּוֹ (עֲנָנִים) וְנִרְאוּ כֻלָּם בְּחִסָּרוֹן. וַהֲרֵי פֵּרְשׁוּהָ, שֶׁכָּתוּב (במדבר כא) וַיִּרְאוּ כָּל הָעֵדָה כִּי גָוַע אַהֲרֹן. אַל תִּקְרֵי וַיִּרְאוּ אֶלָּא וַיִּירְאוּ. מִיָּד – וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים. שָׁמַע שֶׁהִסְתַּלְּקוּ אוֹתָם הָעֲנָנִים, וּמֵת הַתַּיָּר הַגָּדוֹל שֶׁכָּל אוֹתָם הָעֲנָנִים נִקְשְׁרוּ עִמּוֹ.
- אָמַר רַבִּי יִצְחָק, הַכְּנַעֲנִי מֶלֶךְ עֲרָד יֹשֵׁב הַנֶּגֶב וַדַּאי. וּכְשֶׁבָּאוּ אוֹתָם מְרַגְּלִים שֶׁשָּׁלַח מֹשֶׁה, אָמְרוּ (שם יג) עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב, כְּדֵי לִשְׁבֹּר אֶת לִבָּם, שֶׁהֲרֵי בָּעֲמָלֵק נִשְׁבַּר כֹּחָם בָּרִאשׁוֹנָה.
- אָמַר רַבִּי אַבָּא, וַיִּשְׁמַע הַכְּנַעֲנִי, מַה זֶּה אוֹמֵר כָּאן אַחַר שֶׁהִסְתַּלְּקוּ אוֹתָם הָעֲנָנִים? אֶלָּא בִּכְנַעַן כָּתוּב, וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו. כָּאן לָמַדְנוּ, מִי שֶׁמּוֹצִיא אֶת עַצְמוֹ מִצֵּל הָאֱמוּנָה, רָאוּי לִהְיוֹת עֶבֶד לְעַבְדֵי עֲבָדִים. זֶהוּ שֶׁכָּתוּב וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי. הוּא נָטַל עֲבָדִים מִיִּשְׂרָאֵל לְעַצְמוֹ..
Zohar Emor
Continued from previous DZ
265
Come and see, all the years that Aaron was present, Israel was under the shade of faith צֵל הָאֱמוּנָה, beneath those seven clouds. After Aaron’s death, one cloud was withdrawn: the Chessed of the clouds, his attribute, the rightmost of all. This means that all aspects of Chessed included on the right side, but the Chessed level among them was more rightward than all because all were included in it, and they are the aspect of the secret of the seven Sefirot included in the Sefirah of Chessed. Therefore, when the Chessed of the clouds was withdrawn, all the other clouds were also withdrawn with it, being the six Sefirot included in it, and Israel saw the lack of protection as it is written;
Numbers 20:29
“ וַיִּרְאוּ כָּל הָעֵדָה כִּי גָוַע אַהֲרֹן וַיִּבְכּוּ אֶת אַהֲרֹן שְׁלֹשִׁים יוֹם כֹּל בֵּית יִשְׂרָאֵל”
“Now when all the congregation saw that Aaron was dead, all the house of Israel mourned for Aaron thirty days.”
The people saw that the shade of the clouds had gone away from them, and they saw the clouds. Immediately,
Exodus 21:1
“וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי”
“The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming on the road to Atharim. Then he fought against Israel and took some of them prisoners.”
He heard that the Clouds of Glory were withdrawn, and the great guide had died since all these clouds were tied to him.
266
Rabbi Yitzchak said, Indeed, “the Canaanite, the king of Arad, who lived in the Negev,” heard. When those spies Moses sent came, they said, “Amalek dwells in the land of the Negev,” to break their spirit, for it was through Amalek that their strength was first shattered.
267
Rabbi Abba asked, what is the relevance of the Canaanite here after the clouds had withdrawn? And he responds, “Rather, it is written about Canaan,
Genesis 9:25
“וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו”
“Then he said: “Cursed be Canaan; A servant of servants He shall be to his brethren.”
We learn here, from the text ‘And when the Canaanite heard,’ that one who removes himself from the shade of faith is fit to be enslaved, to the servants of servants, that is, to the Canaanites.” As it says, “and fought against Israel and took some of them captive,” meaning he enslaved people from among Israel.
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The post Daily Zohar # 4557 – Emor – Why the Clouds of Glory were withdrawn appeared first on Daily Zohar.
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Daily Zohar 4556
Hebrew translation:
- מֵת אַהֲרֹן, הִסְתַּלְּקוּ אוֹתָם עֲנָנִים וְהִסְתַּלֵּק עֲנַן הַבְּאֵר עִמָּהֶם. בָּא מֹשֶׁה, הֶחֱזִיר אוֹתָם. זֶהוּ שֶׁכָּתוּב (תהלים סח) עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם. לָקַחְתָּ מַתָּנוֹת וַדַּאי, אוֹתָן מַתָּנוֹת שֶׁהָיוּ בָרִאשׁוֹנָה – בְּאֵר וַעֲנָנִים.
- בְּאֵר – זוֹ בְּאֵרוֹ שֶׁל יִצְחָק. עֲנָנִים – אֵלּוּ הָעֲנָנִים שֶׁל אַהֲרֹן. אָמַר רַבִּי יִצְחָק, מִפְּנֵי מָה זָכָה אַהֲרֹן לָזֶה? מִשּׁוּם שֶׁהוּא קָשׁוּר בָּעֲנָנִים (רֹאשׁ לָעֲנָנִים), וְהוּא נִקְשָׁר כָּל יוֹם וָיוֹם לְכֻלָּם כְּאֶחָד, שֶׁכֻּלָּם מִתְבָּרְכִים עַל יָדוֹ.
- בֹּא רְאֵה, עַל כָּל חֶסֶד שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם יִשְׂרָאֵל, קָשַׁר עִמָּם שִׁבְעָה עֲנָנִים נִכְבָּדִים, וְקָשַׁר אוֹתָם עִם כְּנֶסֶת יִשְׂרָאֵל, שֶׁהֲרֵי הֶעָנָן שֶׁלָּהּ נִקְשָׁר עִם שִׁשָּׁה אֲחֵרִים. וְעִם כָּל הַשִּׁבְעָה הָלְכוּ יִשְׂרָאֵל בַּמִּדְבָּר. מָה הַטַּעַם? מִשּׁוּם שֶׁכֻּלָּם הֵם הַקֶּשֶׁר שֶׁל הָאֱמוּנָה, וְעַל זֶה בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים. מַה זֶּה אוֹמֵר? מִשּׁוּם שֶׁכָּתוּב (שיר ב) בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי. וְצָרִיךְ אָדָם לְהַרְאוֹת אֶת עַצְמוֹ שֶׁיּוֹשֵׁב תַּחַת צֵל הָאֱמוּנָה..
Zohar Emor
Continued from previous DZ
262
When Aaron died, those Clouds of Glory were withdrawn, and with them, the seventh cloud, which the well, being Malchut, had been bound to, as previously mentioned. Moses then came and restored them. This is what is meant by the verse,
Psalm 68:19
“עָלִיתָ לַמָּרוֹם שָׁבִיתָ שֶּׁבִי לָקַחְתָּ מַתָּנוֹת בָּאָדָם וְאַף סוֹרְרִים לִשְׁכֹּן יָהּ אֱלֹהִים.”
“You have ascended on high; You have led captivity captive; You have received gifts among men, Even from the rebellious, That YHVH God might dwell there.”
Indeed, these gifts were taken, the same gifts that were initially there, namely the well and the clouds.
263
The well refers to the well of Isaac, meaning Malchut is called a well when it receives the illumination of Chokmah from the left, named Isaac. These clouds are the clouds of Aaron, meaning that the clouds are Chassadim, as they are the aspects of Aaron who is Chessed.
Therefore, it is understood from what is said (#261) that the Malchut of the well was bound to the Malchut of the clouds because they are distinct from one another; one is the Chessed of Malchut, and the other is the Gevurah of Malchut.
Rabbi Yitzchak asked, “Why did Aaron merit this? That the Clouds of Glory should come to Israel in his merit.” It is because he was bound to the clouds, meaning that he is the attribute of Chessed like them. And he, being the chariot for the Chessed of Zeir Anpin, who is the head of the clouds, was connecting and uniting them daily as one so that all would be blessed through him.
264
Come and see, for every act of Chessed that the Holy One, Blessed be He, performed with Israel, He bound with it seven Clouds of Glory, which are Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, Malchut, and tied them to the Congregation of Israel, which is Malchut. For her cloud, which is the Malchut of the clouds, was tied with the other six sefirot, Chessed to Yessod. Israel traveled through the desert with all seven clouds. What is the reason? It is because they were all bonds of faith (אֱמוּנָה), clinging to Malchut, which is called faith. And about this, the scripture says,
Leviticus 23:42
“בַּסֻּכֹּת תֵּשְׁבוּ שִׁבְעַת יָמִים כָּל הָאֶזְרָח בְּיִשְׂרָאֵל יֵשְׁבוּ בַּסֻּכֹּת”
“You shall live in booths (Sukkot) for seven days; all the native-born in Israel shall live in booths,”
The days in the Sukkot correspond to the seven Clouds of Glory that traveled with Israel in the desert.
What does this teach us? He responded, because it is written,
Songs 2:3
“כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר כֵּן דּוֹדִי בֵּין הַבָּנִים בְּצִלּוֹ חִמַּדְתִּי וְיָשַׁבְתִּי וּפִרְיוֹ מָתוֹק לְחִכִּי.”
“Like an apple tree among the trees of the woods, So is my beloved among the sons. I sat down in his shade with great delight, And his fruit was sweet to my taste.”
This refers to the shade of the Clouds of Glory and also to the shade of the sukkah. A person must show that he is dwelling under the shade of faith (צֵל הָאֱמוּנָה).
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The post Daily Zohar # 4556 – Emor – Light and glory under the clouds appeared first on Daily Zohar.
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Daily Zohar 4555
Hebrew translation:
- וּבַחֲמִשָּׁה עָשָׂר יוֹם. רַבִּי יְהוּדָה פָּתַח, (במדבר כא) וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד. שָׁנִינוּ, שָׁלֹשׁ מַתָּנוֹת עֶלְיוֹנוֹת הִזְדַּמְּנוּ לְיִשְׂרָאֵל עַל יְדֵי שְׁלֹשָׁה אַחִים: מֹשֶׁה, אַהֲרֹן וּמִרְיָם. מָן – בִּזְכוּת מֹשֶׁה. עַנְנֵי כָבוֹד – בִּזְכוּת אַהֲרֹן. בְּאֵר – בִּזְכוּת מִרְיָם. וְכֻלָּם אֲחוּזִים לְמַעְלָה. מָן בִּזְכוּת מֹשֶׁה, שֶׁכָּתוּב (שמות טז) הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם. מִן הַשָּׁמָיִם (דַּוְקָא) – זֶה מֹשֶׁה. רס/ ב עַנְנֵי כָבוֹד בִּזְכוּת אַהֲרֹן, שֶׁכָּתוּב (במדבר יד) אֲשֶׁר עַיִן בְּעַיִן (אַהֲרֹן) נִרְאָה אַתָּה ה’ וְגוֹ’, וְכָתוּב (ויקרא טז) וְכִסָּה עֲנַן הַקְּטֹרֶת. מַה לְמַעְלָה שִׁבְעָה, אַף כָּאן גַּם שִׁבְעָה, שֶׁהֲרֵי בַּקְּטֹרֶת שִׁבְעָה עֲנָנִים נִקְשָׁרִים כְּאֶחָד (וְעוֹד). וְאַהֲרֹן הוּא רֹאשׁ לְכָל שִׁבְעַת הָעֲנָנִים, וְהוּא קוֹשֵׁר אֶת שֵׁשֶׁת הָאֲחֵרִים עִמּוֹ בְּכָל יוֹם.
- בְּאֵר בִּזְכוּת מִרְיָם, שֶׁהֲרֵי הִיא וַדַּאי נִקְרֵאת בְּאֵר. וּבְסֵפֶר הָאַגָּדָה, (שמות ב) וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה וְגוֹ’ – זוֹהִי בְּאֵר מַיִם חַיִּים, וְהַכֹּל קֶשֶׁר אֶחָד. מֵתָה מִרְיָם – הִסְתַּלְּקָה הַבְּאֵר, שֶׁכָּתוּב (במדבר ב) וְלֹא הָיָה מַיִם לָעֵדָה. וּבְאוֹתָהּ שָׁעָה רָצְתָה בְּאֵר אַחֶרֶת לְהִסְתַּלֵּק, שֶׁהָיְתָה מְצוּיָה עִם יִשְׂרָאֵל. כְּשֶׁרָאֲתָה שִׁשָּׁה עֲנָנִים שֶׁהָיוּ קְשׁוּרִים עָלֶיהָ, נִקְשְׁרָה הִיא בָּהֶם..
Zohar Emor
Continued from previous DZ
260
Rabbi Yehuda opened,
Numbers 21:1
“וַיִּשְׁמַע הַכְּנַעֲנִי מֶלֶךְ עֲרָד יֹשֵׁב הַנֶּגֶב כִּי בָּא יִשְׂרָאֵל דֶּרֶךְ הָאֲתָרִים וַיִּלָּחֶם בְּיִשְׂרָאֵל וַיִּשְׁבְּ מִמֶּנּוּ שֶׁבִי”
“The king of Arad, the Canaanite, who dwelt in the South, heard that Israel was coming on the road to Atharim. Then he fought against Israel and took some of them prisoners.”
We have learned that three supernal gifts were made given to Israel through three siblings, Moses, Aaron, and Miriam: the manna, in the merit of Moses; the Clouds of Glory, in the merit of Aaron; and the well, in the merit of Miriam, and all are connected above. The manna, in the merit of Moses, as it is written,
Exodus 16:4
“ וַיֹּאמֶר יְהוָה אֶל מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם”
“Then YHVH said to Moses, “Behold, I will rain bread from heaven for you.”
Moses is the chariot for Zeir Anpin, which is called Moses and is called “שָּׁמָיִם” heaven.
The Clouds of Glory were in the merit of Aaron, who is the chariot for Chessed (Kindness), as it is written,
Numbers 14:14
“וְאָמְרוּ אֶל יוֹשֵׁב הָאָרֶץ הַזֹּאת שָׁמְעוּ כִּי אַתָּה יְהוָה בְּקֶרֶב הָעָם הַזֶּה אֲשֶׁר עַיִן בְּעַיִן נִרְאָה אַתָּה יְהוָה וַעֲנָנְךָ עֹמֵד עֲלֵהֶם וּבְעַמֻּד עָנָן אַתָּה הֹלֵךְ לִפְנֵיהֶם יוֹמָם וּבְעַמּוּד אֵשׁ לָיְלָה”
“and they will tell it to the inhabitants of this land. They have heard that You, YHVH, are among these people; You, YHVH, are seen face to face, and Your cloud stands above them, and You go before them in a pillar of cloud by day and a pillar of fire by night.”
And also,
Leviticus 16:13
“וְנָתַן אֶת הַקְּטֹרֶת עַל הָאֵשׁ לִפְנֵי יְהוָה וְכִסָּה עֲנַן הַקְּטֹרֶת אֶת הַכַּפֹּרֶת אֲשֶׁר עַל הָעֵדוּת וְלֹא יָמוּת”
“And he shall put the incense on the fire before YHVH, that the cloud of incense may cover the mercy seat on the Testimony, lest he die.”
Just as in the case of the incense, where there were seven clouds linked together, so too, “Your cloud stands over them” refers to seven clouds because, in the case of the incense, the seven clouds were interconnected. Aaron is the head of all seven clouds because the seven clouds correspond to the sefirot of Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, and Malchut. Aaron, who is the chariot for Chessed, is the first sefirah among them. He is linked with the six other clouds, Sefirot, every day. Therefore, by the merit of Aaron, the clouds are considered the aspect of Chessed, the head of the clouds, and encompass them.
261
The well was in the merit of Miriam. Miriam was the chariot for Malchut, as she is indeed called a well. In the Book of Legends, we learn,
Exodus 2:4
“וַתֵּתַצַּב אֲחֹתוֹ מֵרָחֹק לְדֵעָה מַה יֵּעָשֶׂה לוֹ”
“And his sister stood afar off, to know what would be done to him.”
This verse refers to the well of living water, namely Malchut. It is all one connection, for Miriam was tied to Malchut. When Miriam died, the well was withdrawn, as it is written,
Numbers 20:2
“וְלֹא הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל מֹשֶׁה וְעַל אַהֲרֹן.”
“Now there was no water for the congregation, so they gathered together against Moses and Aaron.”
At that moment, another well, Malchut, present with Israel, wished to withdraw. However, when it saw the six clouds, which are Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod, tied to the cloud of Malchut, which is its aspect, Malchut became bound with them.
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Daily Zohar 4554
Hebrew translation:
- וּבְכָל מָקוֹם בֶּעָשׂוֹר, הוּא שֶׁל הַגְּבִירָה. חֲמִשָּׁה עֲלֵיהֶם, שֶׁל הַמֶּלֶךְ הוּא, אוֹתוֹ יוֹם שֶׁבָּא עָלֶיהָ. מִשּׁוּם כָּךְ חֲמִשָּׁה יָמִים מֵהַחֹדֶשׁ לַתּוֹרָה. וְאִם תֹּאמַר שְׁבִיעִי, בִּזְמַן שֶׁשְּׁנֵי אָבוֹת נִמְצָאִים בּוֹ, שֶׁהֲרֵי הַמֶּלֶךְ בָּהֶם, וְאָז מִתְעַטֵּר בַּכֹּל. וְדָבָר אֶחָד שְׁבִיעִי וַחֲמִישִׁי.
- בֹּא רְאֵה, הַחֲמִישִׁי הוּא שֶׁלּוֹ וַדַּאי, כְּמוֹ שֶׁנִּתְבָּאֵר, וְאָז מֵאִיר הָאָב לָאֵם, וּמְאִירִים מִמֶּנָּה חֲמִשִּׁים שְׁעָרִים לְהָאִיר לַחֲמִישִׁי. וְאִם תֹּאמַר הַשְּׁבִיעִי, מִשּׁוּם שֶׁהַמֶּלֶךְ בַּשְּׁלֵמוּת שֶׁל הָאָבוֹת, וַעֲטָרָה יוֹרֵשׁ מֵהַשְּׁבִיעִי, כְּמוֹ שֶׁכָּתוּב (שיר ג) צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן. וְעַל זֶה בַּשְּׁבִיעִי הוּא הַיּוֹם שֶׁמְּעֻטָּר הַמֶּלֶךְ בַּעֲטַרְתּוֹ, וְאָז יוֹרֵשׁ הַמֶּלֶךְ אֶת הָאָב וְאֶת הָאֵם, שֶׁמִּזְדַּוְּגִים כְּאֶחָד. וְעַל כֵּן הַכֹּל תָּלוּי בְּאֶחָד..
Zohar Emor
Continued from previous DZ
258
In every place we read, “בֶּעָשׂוֹר” “on the tenth,” it relates to the Matronita, which is Malchut. The five added to them belong to the King, namely the first five Sefirot of Zeir Anpin, the day the King unifies with her. For this reason, the first five days of the month of Sivan are for the receiving of the Torah, indicating the first five Sefirot of Zeir Anpin that influenced the giving of the Torah. And if you say that the Torah should have been given on the seventh, that is, when the Father and Mother are dressed in Zeir Anpin. Because the King, when he is included in them, is adorned with everything that is fitting to give the Torah. The fifth and the seventh have the same aspect.
259
Come and see, the fifth day, which is indeed his, as we have said, indicates his five Sefirot of Chochmah, Binah, Da’at, Chessed, and Gevurah. Then Father, Chokmah illuminates Mother, Binah, and from her shine fifty gates to illuminate the five upper sefirot of Zeir Anpin. And although Father and Mother illuminate within it, we speak only of his Sefirot of Binah, Da’at, Chessed, and Gevurah alone, and therefore he is complete on the fifth. And if it is said to be the seventh, it is because the King is in the perfection of the Patriarchs that illuminate within him, as mentioned above, that his five with Father and Mother are seven. Additionally, he inherits a crown from Binah, called the seventh, for if counting from Yessod, Binah is found to be the seventh Sefirah. As it is written,
Songs 3:11
“צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ”
“Go forth, O daughters of Zion, And see King Solomon with the crown With which his mother crowned him On the day of his wedding, The day of the gladness of his heart.”
Therefore, on the seventh day, Binah adorns the King, Zeir Anpin, with his crowns. Then, the King also inherits from Father and Mother, who couple and illuminate within him together, as mentioned above, that with his own five, there are seven, and thus, everything depends on one. Everything indicates the perfection of Zeir Anpin, that is, when he is dressed with Father and Mother, except when we only consider the Sefirot to be his, he is complete on the fifth. And with Father and Mother, it could be said that he is complete on the seventh. And both hint at the same thing.
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Daily Zohar 4553
Hebrew translation:
- וּכְשֶׁבַּיּוֹם הַזֶּה אֵינָם נִמְצָאִים כָּרָאוּי – אוֹי לָהֶם! אוֹי לִשְׁלוּחֵיהֶם! אוֹי שֶׁהֲרֵי הַגְּבִירָה הִתְרַחֲקָה מִן הַמֶּלֶךְ, וְהָאֵם הָעֶלְיוֹנָה מִסְתַּלֶּקֶת, וְלֹא יוֹצֵאת מִמֶּנּוּ חֵרוּת לְעוֹלָמִים. אַשְׁרֵיהֶם יִשְׂרָאֵל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא לִמֵּד אוֹתָם אֶת דְּרָכָיו כְּדֵי לְהִנָּצֵל מִן הַדִּין, וְיִמָּצְאוּ צַדִּיקִים לְפָנָיו. זֶהוּ שֶׁכָּתוּב (ויקרא טז) כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם. וְכָתוּב (יחזקאל לז) וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וְגוֹ’.
- וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי וְגוֹ’. רַבִּי יוֹסֵי שָׁאַל אֶת רַבִּי אַבָּא. אָמַר לוֹ, הַחֲמִשָּׁה עָשָׂר יוֹם הַלָּלוּ, מַה הֵם אוֹמְרִים? אָמַר לוֹ, וַדַּאי זֶהוּ סוֹד נִכְבָּד. בֹּא רְאֵה, בֵּין לְמַעְלָה בֵּין לְמַטָּה, כָּל אֶחָד וְאֶחָד בְּדַרְכּוֹ נוֹסֵעַ, וּבְדַרְכּוֹ יוֹשֵׁב, וּבְדַרְכּוֹ מִתְעוֹרֵר וְעוֹשֶׂה מַה שֶּׁעוֹשֶׂה. הֶעָשׂוֹר הַזֶּה הֵם מִכְּנֶסֶת יִשְׂרָאֵל. וְהַיּוֹם הָעֲשִׂירִי עוֹמֵד בָּעֲשִׂירִי. וְעַל כֵּן, (שמות יב) בֶּעָשׂוֹר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית וְגוֹ’. וְהַיּוֹם הַזֶּה הוּא שֶׁלָּהּ. וַחֲמִשָּׁה יָמִים אֲחֵרִים הוּא שֶׁל הַמֶּלֶךְ, הַיּוֹם שֶׁבָּא עָלֶיהָ. שֶׁהֲרֵי הַחֲמִישִׁי, בּוֹ יוֹשֵׁב הַמֶּלֶךְ בְּכִסֵּא. וּבְכָל מָקוֹם בֶּעָשׂוֹר, הוּא שֶׁל הַגְּבִירָה. חֲמִשָּׁה עֲלֵיהֶם, שֶׁל הַמֶּלֶךְ הוּא (אוֹתוֹ הַיּוֹם שֶׁעָלֶיהָ מִשּׁוּם שֶׁהַדַּרְגָּה הַחֲמִישִׁית בָּהּ יוֹשֵׁב הַמֶּלֶךְ בְּכִסֵּא, וּבְכָל מָקוֹם וְכוּ’). אוֹתוֹ הַיּוֹם שֶׁבָּא עָלֶיהָ, שֶׁהֲרֵי הַחֲמִישִׁי, בּוֹ יוֹשֵׁב הַמֶּלֶךְ בַּשַּׁעַר..
Zohar Emor
Continued from previous DZ
256
And when that day is not completed as it should be, woe to them, to Israel, woe to their emissary, that is, the High Priest, woe that the Matronita, the Shechina, is distanced from the King, and the Supernal Mother, which is Binah, has withdrawn and no freedom emanates from Binah to the lower worlds. Fortunate is Israel, for the Holy One, blessed be He, has taught them His ways so they might be saved from judgment and be found worthy before Him. As it is said,
Leviticus 16:30
“כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ”
“For on that day, the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before YHVH.”
And it is written;
Ezekiel 36:25
“וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם”
“Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and all your idols.”
257
Numbers 29:12
“וּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ וְחַגֹּתֶם חַג לַיהוָה שִׁבְעַת יָמִים”
“‘On the fifteenth day of the seventh month, you shall have a holy convocation. You shall do no customary work and keep a feast to the LORD seven days.”
Rabbi Yosi asked Rabbi Abba, “These fifteen days, what do they signify?” Rabbi Abba replied, “Indeed, it is a precious secret. Come and see, both above and below, each one travels in its way, sits in its way, is awakened in its way, and does what it does. That is to say, nothing is alike to its peers, neither above nor below. This tenth day implies the Congregation of Israel, which is Malchut, for the tenth day corresponds to the tenth Sefirah, which is Malchut. Therefore, it is said,
Exodus 12:3
“דַּבְּרוּ אֶל כָּל עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבֹת שֶׂה לַבָּיִת”
“Speak to all the congregation of Israel, saying: ‘On the tenth of this month, every man shall take for himself a lamb, according to the house of his father, a lamb for a household.”
Because “On the tenth” is Malchut, and since the ten Sefirot have been completed during ten days, ‘they shall take for themselves, etc.’ And that day, the tenth of the month, belongs to Malchut. And the other five days belong to the King, Zeir Anpin. On that day, the King unifies with her and fills her with his lights; hence, on the fifteenth day, Malchut is in its fullness, for on the fifth day when the five Sefirot of Zeir Anpin are completed, the King sits on the throne, which is Malchut, and bestows upon her Light from the first five sefirot.
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Daily Zohar 4552
Hebrew translation:
- בֹּא רְאֵה, הַמֶּלֶךְ הַקָּדוֹשׁ הִשְׁאִיר אֶת הֵיכָלוֹ וּבֵיתוֹ בְּיַד הַגְּבִירָה, וְהִשְׁאִיר אֶת בָּנָיו עִמָּהּ כְּדֵי לְהַנְהִיגָם וּלְהַלְקוֹתָם וְלִשְׁרוֹת בְּתוֹכָם. שֶׁאִם זוֹכִים, הַגְּבִירָה נִכְנֶסֶת בְּשִׂמְחָה וּבְכָבוֹד אֶל הַמֶּלֶךְ. וְאִם לֹא זוֹכִים, הִיא וְהֵם חוֹזְרִים לַגָּלוּת. וַהֲרֵי בֵּאַרְנוּ, כְּמוֹ שֶׁכָּתוּב (משלי יט) מְשַׁדֶּד אָב יַבְרִיחַ אֵם. וְכָתוּב (ישעיה נ) וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם.
- וְעַל כֵּן יֵשׁ יוֹם אֶחָד בְּשָׁנָה לְהַשְׁגִּיחַ בָּהֶם וּלְעַיֵּן בָּהֶם. וּכְשֶׁמִּזְדַּמֵּן הַיּוֹם הַזֶּה, הָאֵם הָעֶלְיוֹנָה, שֶׁכָּל הַחֵרוּת בְּיָדֶיהָ, מִזְדַּמֶּנֶת כְּנֶגְדּוֹ לְהִסְתַּכֵּל בְּיִשְׂרָאֵל. וְיִשְׂרָאֵל מִזְדָּרְזִים בַּיּוֹם הַזֶּה בְּכַמָּה עֲבוֹדוֹת, בְּכַמָּה תְפִלּוֹת, בְּכַמָּה עִנּוּיִים, כֻּלָּם בִּזְכוּת. וְאָז מִזְדַּמֶּנֶת לָהֶם חֵרוּת, מֵהַמָּקוֹם שֶׁכָּל הַחֵרוּת בְּיָדֶיהָ שֶׁל הַגְּבִירָה. בְּנֵי הַמֶּלֶךְ בָּנֶיהָ, שֶׁנִּפְקְדוּ בְיָדֶיהָ, כֻּלָּם זַכָּאִים, כֻּלָּם בְּלִי חֲטָאִים, בְּלִי עֲווֹנוֹת. אָז מִזְדַּוֶּגֶת (וְכַאֲשֶׁר מִזְדַּמֵּן הַיּוֹם הַזֶּה וְיִשְׂרָאֵל הִזְדַּמְּנוּ בַיּוֹם הַזֶּה בְּכַמָּה עֲבוֹדוֹת, בְּכַמָּה תְפִלּוֹת, בְּכַמָּה עִנּוּיִים – הַכֹּל בִּזְכוּת. אָז הָאֵם הָעֶלְיוֹנָה שֶׁכָּל הַחֵרוּת בְּיָדֶיהָ מִזְדַּמֶּנֶת כְּנֶגְדּוֹ לְהִסְתַּכֵּל בְּיִשְׂרָאֵל, וְרוֹאָה אֶת בְּנֵי הַמֶּלֶךְ בָּנֶיהָ (בְּנָהּ) שֶׁנִּפְקְדוּ בְיָדֶיהָ שֶׁל הַגְּבִירָה, כֻּלָּם זַכָּאִים בְּלִי חֲטָאִים, בְּלִי חוֹבוֹת, וְאָז מְזַמֶּנֶת לָהֶם חֵרוּת מִמָּקוֹם שֶׁכָּל הַחֵרוּת בְּיָדֶיהָ שֶׁל הַגְּבִירָה, וְאָז הַגְּבִירָה הָעֶלְיוֹנָה) לַמֶּלֶךְ בְּאוֹר, בְּשִׂמְחָה, בִּשְׁלֵמוּת, בְּרָצוֹן. שֶׁהֲרֵי גִּדְּלָה בָנִים לַמֶּלֶךְ הָעֶלְיוֹן כָּרָאוּי..
Zohar Emor
Continued from previous DZ
254
And he answered, “Come and see, the Holy King left His palace and His house in the hands of the Matronita (Lady of the house), who is Malchut and left His children with her, to lead them, to discipline them, and to stay among them. If they are worthy, the Matronita enters joyfully and with honor to the King. And if they are not worthy, she and they are returned to exile. And as we have established, as it is said,
Proverbs 19:26
“מְשַׁדֶּד אָב יַבְרִיחַ אֵם בֵּן מֵבִישׁ וּמַחְפִּיר”
“He who mistreats his father and chases away his mother Is a son who causes shame and brings reproach.”
Because of that, she is driven into exile. And it is written,
Isaiah 50:1
“כֹּה אָמַר יְהוָה אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֹנֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם”
“Thus says YHVH: “Where is the certificate of your mother’s divorce? Whom have I put away? Or which of My creditors is it to whom I have sold you? For your iniquities, you have sold yourselves, And for your transgressions, your mother has been put away.”
255
And therefore, one day a year to oversee them and examine their actions. When that day arrives, the Supernal Mother, which is Binah, in whose hands all freedom lies—that is, the Mochin of the illumination of CHokmah dressed in Chessed, which is the secret of freedoms that disperse and subdue all the Klipot. Binah comes forth on that day to look upon them, that is, to bestow upon them. And Israel hastens on that day with many services, prayers, and restrictions to have merits and be deemed worthy. Then freedom becomes available to them from the place where all freedom is in the hands of the Matronita, Malchut. That is, Malchut ascends to Binah and receives all the freedom in Binah. The king’s children, namely Israel below, who are her children given into her care, are all deemed worthy, all without sins and iniquities; then she is coupled with the king, in Light, in joy, in wholeness, and favor, for she has raised children for the supreme king as proper. That is, she adheres to the Right. However, before Israel receives purification and freedom from Binah, Malchut cannot couple with Zeir Anpin and receive from the Right. With this, the question of Rabbi Elazar, his son, is resolved.
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The post Daily Zohar # 4552 – Emor – A day to have merits for freedom appeared first on Daily Zohar.
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Daily Zohar 4551
Hebrew translation:
- שֶׁאֵין לְךָ דִּבּוּר וְדִבּוּר שֶׁיּוֹצֵא מִפִּיו שֶׁאֵין לוֹ קוֹל. אוֹתוֹ קוֹל עוֹלֶה לְמַעְלָה, וְכַמָּה מַלְאֲכֵי חַבָּלָה מִתְחַבְּרִים לְאוֹתוֹ הַקּוֹל, עַד שֶׁעוֹלֶה וּמֵעִיר אֶת הַתְּהוֹם הַגָּדוֹל, כְּמוֹ שֶׁבֵּאֲרוּהָ, וְכַמָּה הֵם שֶׁמִּתְעוֹרְרִים עַל הָאָדָם. אוֹי לְמִי שֶׁמּוֹצִיא דָּבָר רַע מִפִּיו, וַהֲרֵי פֵּרְשׁוּהָ.
- וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל, כְּמַשְׁמָעוֹ. וּפֵרְשׁוּהָ, בְּמִי שֶׁגּוֹרֵם לְאַחֵר לַחֲטֹא. וְכֵן מִי שֶׁמַּכֶּה אֶת בְּנוֹ הַגָּדוֹל. וְלִפְנֵי עִוֵּר לֹא תִתֵּן וְגוֹ’, בְּמִי שֶׁלֹּא הִגִּיעַ לְהוֹרָאָה וּמוֹרֶה, (כְּמוֹ שֶׁנֶּאֱמַר) שֶׁכָּתוּב (משלי ז) כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל הֲרֻגֶיהָ. וְזֶה עָבַר, מִשּׁוּם וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשׁוֹל, מִשּׁוּם שֶׁהִכְשִׁיל אֶת חֲבֵרוֹ לָעוֹלָם הַבָּא.
- שֶׁשָּׁנִינוּ, מִי שֶׁהוֹלֵךְ בְּדֶרֶךְ יְשָׁרָה בַּתּוֹרָה וּמִי שֶׁמִּשְׁתַּדֵּל בַּתּוֹרָה כָּרָאוּי, יֵשׁ לוֹ תָּמִיד חֵלֶק טוֹב לָעוֹלָם הַבָּא. שֶׁאוֹתוֹ דְּבַר הַתּוֹרָה שֶׁהוֹצִיא מִפִּיו, הוֹלֵךְ וּמְשׁוֹטֵט בָּעוֹלָם, וְעוֹלֶה לְמַעְלָה. וְכַמָּה עֶלְיוֹנִים קְדוֹשִׁים מִתְחַבְּרִים עִם אוֹתוֹ הַדָּבָר, וְעוֹלֶה בְּדֶרֶךְ יְשָׁרָה, וּמִתְעַטֵּר בַּעֲטָרָה קְדוֹשָׁה, וְרוֹחֵץ הַנָּהָר שֶׁל הָעוֹלָם הַבָּא, שׁוֹפֵעַ וְיוֹצֵא מֵעֵדֶן, וּמִתְקַבֵּל בּוֹ וְנִשְׁאָב לְתוֹכוֹ, וּמִתְעַנֵּג (וְנִטָּע) סְבִיב אוֹתוֹ הַנָּהָר, הָעֵץ הָעֶלְיוֹן. וְאָז שׁוֹפֵעַ וְיוֹצֵא אוֹר עֶלְיוֹן וּמִתְעַטֵּר עִם אוֹתוֹ אָדָם כָּל יוֹם, כְּמוֹ שֶׁנִּתְבָּאֵר..
Zohar Kedoshim
Continued from previous DZ
90
There is not a single word that comes out of a person’s mouth that does not have a sound; that sound ascends above, and many destructive angels connect with it until it rises and awakens the place of the great abyss, where the Klipot are, as we have established. Many of them are raised to punish the person—woe to those who utter evil speech from their mouths.
91
“Do not place a stumbling block before the blind” is to be taken literally. It was explained about someone who causes another to sin. Also, one who strikes his older son. Also, this verse refers to someone who is not qualified to teach but does so anyway. It is written,
Proverbs 7:26
“כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל הֲרֻגֶיהָ”
“For she has cast down many wounded, And all who were slain by her were strong men.”
This is a violation of “and before the blind do not place a stumbling block” because he causes his fellows to stumble in his teachings concerning the world to come.
92
We have learned that one who walks in the path of the Torah in righteousness and who engages in Torah study appropriately has a good portion in the world to come. For the words of Torah that he utters travel through the world and ascend above. Many holy upper angels connect with that speech, and it ascends in a straight path, adorned with a sacred crown, and bathes in the river of the World to Come, which is Binah, that is emanating from Eden, which is Chokmah, and is accepted, and merges within it. The supernal Tree, which is Zeir Anpin, delights around that river, meaning that it causes Zeir Anpin to receive the illumination of the river from Binah, and then a supreme light is drawn forth and adorns that person all day.
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The post Daily Zohar # 4551 – Kedoshim – Before you let them out appeared first on Daily Zohar.
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Daily Zohar 4550
Hebrew translation:
- וַאֲפִלּוּ אָמַר יְהִי בְיָדְךָ, שֶׁאֲנִי (לֹא) רוֹצֶה לְוַתֵּר עַל שְׂכָרִי – לֹא הָיָה רוֹצֶה. אָמַר: פִּקָּדוֹן שֶׁל גּוּפְךָ לֹא רָאוּי לִהְיוֹת מֻפְקָד בְּיָדִי, כָּל שֶׁכֵּן פִּקְדוֹן הַנֶּפֶשׁ, שֶׁהֲרֵי פִּקְדוֹן הַנֶּפֶשׁ לֹא נִתָּן אֶלָּא לַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב (תהלים לא) בְּיָדְךָ אַפְקִיד רוּחִי. אָמַר רַבִּי חִיָּיא, וּבְיַד אַחֵר מֻתָּר. אָמַר לוֹ, אֲפִלּוּ בְּיָדוֹ, אַחַר שֶׁנָּתַן.
- כָּתוּב לֹא תָלִין פְּעֻלַּת שָׂכִיר, וְכָתוּב וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ. אֶלָּא הֲרֵי פֵּרְשׁוּהָ, אֲבָל בֹּא רְאֵה, אֵין לְךָ יוֹם וָיוֹם שֶׁלֹּא שׁוֹלֵט בּוֹ יוֹם אַחֵר עֶלְיוֹן. וְאִם הוּא אֵינוֹ נוֹתֵן לוֹ אֶת נַפְשׁוֹ בְּאוֹתוֹ יוֹם, כְּמִי שֶׁפּוֹגֵם אֶת אוֹתוֹ יוֹם עֶלְיוֹן. וּמִשּׁוּם כָּךְ בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ. וְזֶה שֶׁנֶּאֱמַר לֹא תָלִין, מִשּׁוּם שֶׁנַּפְשׁוֹ לֹא עוֹלָה, וְעוֹלָה אוֹתָהּ נֶפֶשׁ הֶעָנִי וְשֶׁל אַנְשֵׁי בֵיתוֹ, כְּמוֹ שֶׁנִּתְבָּאֵר.
- רַבִּי חִיָּיא פָּתַח וְאָמַר פָּסוּק אַחֲרָיו, לֹא תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר וְגוֹ’. פָּסוּק זֶה כְּמַשְׁמָעוֹ, אֲבָל מִפָּרָשָׁה זוֹ כֻּלָּהּ לָמַדְנוּ מִמֶּנָּה דְּבָרִים אֲחֵרִים, וְכֻלָּם תְּלוּיִים זֶה בָּזֶה. בֹּא רְאֵה, מִי שֶׁמְּקַלֵּל אֶת חֲבֵרוֹ, וְהוּא לְפָנָיו, וּמְבַיֵּשׁ אוֹתוֹ, כְּאִלּוּ שָׁפַךְ אֶת דָּמוֹ, וַהֲרֵי בֵּאַרְנוּ. וּפָסוּק זֶה כְּשֶׁאֵין חֲבֵרוֹ עִמּוֹ, וְהוּא קִלֵּל אוֹתוֹ, אוֹתוֹ הַדִּבּוּר עוֹלֶה..
Zohar Kedoshim
Continued from previous DZ
87
And even if the worker says, “Keep my wages with you. I do not wish to receive my wages,” he would disagree, saying, “The deposit of your body is not suitable to be kept with me, let alone the deposit of the soul. For the deposit of the soul is given only to the Holy One, Blessed be He, as it is written,
Psalm 31:6
“בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָה אוֹתִי יְהוָה אֵל אֱמֶת”
“Into Your hand I commit my spirit; You have redeemed me, O YHVH God of truth.”
Rabbi Chiya asked, “And in the hand of another, who is not its owner, is it permissible to deposit his wages?” He replied, “Even in the hand of its owner, it is permissible to deposit, even after he has already given him his wages into his hand.”
88
Asking it is written, “Do not withhold the wages of a hired worker.” It is written, “Let not the sun go down on it.” (Deuteronomy 24:15). This implies that he must give him his wages before the sun sets. Previously, it was said that only overnight delay was forbidden. He answers, but indeed, they have established this understanding. However, there is not a day that is not governed by another supreme day, that is, one sefira, which is one day from the seven supreme days known as Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, Malchut. And if he did not give him his soul, that is, his wages, on that day, it is as if he blemishes that supreme day, and for this reason, “On his day you shall give him his wages and let not the sun go down on it.” And this which is said, “Do not withhold,” pertains to the punishment because at night, his soul does not ascend, and the soul of the poor and his household ascend then, as explained. (In #85 above).
89
Rabbi Chiya opened and said, regarding the verse,
Leviticus 19:14
“לֹא תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה”
“You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear your God: I am the YHVH.”
This verse’s meaning is as it appears. However, from this parashah, we have learned other, higher things that are all interconnected. For every branch below, it points to its root above. Come and see one who curses his fellow man in his presence and disgraces him; it is as if he has spilled his blood. And we have explained. This verse speaks of when his fellow man is not present, and he curses him, that speech ascends above, and turn testifies him.
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The post Daily Zohar # 4550 – Kedoshim – Let not the sun go down on it appeared first on Daily Zohar.
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Daily Zohar 4549
Hebrew translation:
- לֹא תָלִין פְּעֻלַּת שָׂכִיר. בֹּא רְאֵה, מִי שֶׁנּוֹטֵל אֶת שְׂכַר הֶעָנִי, כְּאִלּוּ נָטַל אֶת נַפְשׁוֹ וְאֶת שֶׁל אַנְשֵׁי בֵיתוֹ. הוּא הִקְטִין אֶת נַפְשָׁם – הַקָּדוֹשׁ בָּרוּךְ הוּא מַקְטִין אֶת יָמָיו וּמַקְטִין אֶת נַפְשׁוֹ מֵאוֹתוֹ הָעוֹלָם. שֶׁהֲרֵי כָּל אוֹתָם הַהֲבָלִים שֶׁיּוֹצְאִים מִפִּיו כָּל אוֹתוֹ הַיּוֹם, כֻּלָּם עוֹלִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְעוֹמְדִים לְפָנָיו, אַחַר כָּךְ עוֹלָה נַפְשׁוֹ וְנַפְשׁוֹת בְּנֵי בֵיתוֹ, וְעוֹמְדִים עִם אוֹתָם הַהֲבָלִים שֶׁל פִּיו. וְאָז, אֲפִלּוּ נִגְזַר עַל אוֹתוֹ הָאִישׁ כַּמָּה יָמִים וְכַמָּה טוֹבוֹת, כֻּלָּם נֶעֱקָרִים מִמֶּנּוּ וּמִסְתַּלְּקִים מִמֶּנּוּ.
- וְלֹא עוֹד, אֶלָּא שֶׁנַּפְשׁוֹ אֵינָהּ עוֹלָה לְמַעְלָה, וְהַיְנוּ מַה שֶּׁאָמַר רַבִּי אַבָּא: הָרַחֲמָן יַצִּילֵנוּ מֵהֶם וּמֵעֶלְבּוֹנָם. וּפֵרְשׁוּהָ, אֲפִלּוּ שֶׁהוּא עָשִׁיר, וְאֵלָיו הוּא נֹשֵׂא אֶת נַפְשׁוֹ דַּוְקָא, אֲפִלּוּ מִכָּל אָדָם גַּם כֵּן, וְכָל שֶׁכֵּן עָנִי. וְהַיְנוּ מַה שֶּׁהָיָה עוֹשֶׂה רַב הַמְנוּנָא, כְּשֶׁהָיָה אוֹתוֹ שָׂכִיר מִסְתַּלֵּק מֵעֲבוֹדָתוֹ, הָיָה נוֹתֵן לוֹ שְׂכָרוֹ וְאוֹמֵר לוֹ: טֹל אֶת נַפְשְׁךָ שֶׁהִפְקַדְתָּ בְּיָדִי, טֹל אֶת פִּקְדוֹנְךָ..
Zohar Kedoshim
Continued from previous DZ
85
Come and see, whoever takes the wages of the poor, it is as if he takes his soul and the soul of his household members. He who diminishes their soul, the Holy One, Blessed be He, shortens his days and diminishes his soul from this world. For all the ‘vapors’ (pain and words) that came out of the mouth of the poor all that day, they all ascend before the Holy One, Blessed be He, and stand before Him, and afterward, his soul and the souls of his household members rise and stand together with the vapors from his mouth. That is, they demand justice before the Holy One, Blessed be He. And then, even if several good days and blessings were decreed for the person who takes the wages of the poor, they are all removed from him. This is a solemn reminder of the spiritual consequences of neglecting the poor, urging us to act with compassion and justice.
86
In addition, his soul does not ascend above. Rabbi Abba said this: “May the Merciful One save us from them and their dishonor (humiliation).” As we have learned, even if the employee is wealthy, it is forbidden to delay his wage. “He relies on it to sustain his life” is precise, even for every person, and all the more so a poor person. This is what Rabbi Hamnuna used to do; when a laborer finished his work, he would give him his wages and say to him, “Take your soul that you have entrusted to me; take back your deposit.”
Lesson;
We don’t know the impact of our lack of feeling for the poor. If we had opportunity to support the poor but avoided it then it can be against us. It doesn’t mean we give to anyone who asks us, because many are fake poor. We need to be sensitive to those who are really poor. Since the world is poor in love and Light, we should be respectful and kind to all, while avoiding the wicked. When we support channels of Light, we support our poor world that needs Light. This serves as a call to action, reminding us of our duty to spread kindness and respect in a world that is often lacking in these virtues.
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Daily Zohar 4548
Hebrew translation:
- וְאַחַר כָּךְ רָאוּ כַּמָּה נִסִּים וְכַמָּה גְבוּרוֹת, וְלָקַח אוֹתָם הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲבוֹדָתוֹ. וּמִשּׁוּם שֶׁכֻּלָּם רָאוּ כַּמָּה נִסִּים וְאוֹתוֹת בְּעֵינֵיהֶם, וְכָל אוֹתָם נִסִּים וּגְבוּרוֹת, אָמַר וְאָנֹכִי ה’ אֱלֹהֶיךָ מֵאֶרֶץ מִצְרָיִם. שֶׁשָּׁם הָיָה כְבוֹדוֹ בְּהִתְגַּלּוּת. וְהִתְגַּלָּה עֲלֵיהֶם עַל הַיָּם, וְרָאוּ אֶת זִיו הַכָּבוֹד הָעֶלְיוֹן פָּנִים בְּפָנִים. שֶׁלֹּא תֹאמְרוּ שֶׁאֱלוֹהַּ אַחֵר הוּא שֶׁדִּבֵּר עִמָּנוּ, אֶלָּא אֲנִי הוּא שֶׁרְאִיתֶם בְּאֶרֶץ מִצְרַיִם, אֲנִי הוּא שֶׁהָרַגְתִּי אֶת שׂוֹנְאֵיכֶם בְּאֶרֶץ מִצְרַיִם, אֲנִי הוּא שֶׁעָשִׂיתִי כָּל אוֹתָן עֶשֶׂר מַכּוֹת בְּאֶרֶץ מִצְרַיִם. וּמִשּׁוּם כָּךְ, וֵאלֹהִים זוּלָתִי לֹא תֵדָע, שֶׁלֹּא תֹאמַר שֶׁאַחֵר הָיָה, אֶלָּא אֲנִי הוּא הַכֹּל.
- עוֹד פָּתַח, לֹא תַעֲשֹׁק אֶת רֵעֲךָ וְלֹא תִגְזֹל וְלֹא תָלִין פְּעֻלַּת שָׂכִיר עַד בֹּקֶר. לָמָּה לֹא תָלִין פְּעֻלַּת שָׂכִיר? אֶלָּא מִכָּתוּב אַחֵר נִשְׁמָע, שֶׁכָּתוּב (דברים כד) בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נֹשֵׂא אֶת נַפְשׁוֹ. לֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ, הִזָּהֵר שֶׁלֹּא תִתְכַּנֵּס בִּגְלָלוֹ מִן הָעוֹלָם טֶרֶם יַגִּיעַ זְמַנְּךָ לְהִתְכַּנֵּס, כְּמוֹ שֶׁנֶּאֱמַר (קהלת יב) עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְגוֹ’. מִכָּאן לָמַדְנוּ דָּבָר אַחֵר – מִי שֶׁמַּשְׁלִים לְנֶפֶשׁ הֶעָנִי, אֲפִלּוּ שֶׁהִגִּיעוּ יָמָיו לְהִסְתַּלֵּק מִן הָעוֹלָם, הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁלִים לְנַפְשׁוֹ וְנוֹתֵן לוֹ יוֹתֵר חַיִּים..
Zohar Kedoshim
Continued from previous DZ
83
In Egypt, they witnessed many miracles and displays of power. And the Holy One, Blessed be He, took them for His service. And because they all saw so many miracles and signs with their own eyes, He said, “And I am YHVH your God from the land of Egypt,” where His glory was revealed to all. And also He revealed Himself to them at the sea, and they saw the radiance of His supreme glory face to face. So that you may not say, another god spoke with us, but rather I am the One you saw in Egypt. I am the One who slew your enemies in Egypt. I am the One who performed all ten plagues in Egypt. And for this reason, “וֵאלֹהִים זוּלָתִי לֹא תֵדָע” “You shall know no God but Me.” (Hosea 13:4) So that you do not say, it was another, but I am He and everything else.
84
Rabbi Eliezer further said,
Leviticus 19:13
“לֹא תַעֲשֹׁק אֶת רֵעֲךָ וְלֹא תִגְזֹל לֹא תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד בֹּקֶר”
“‘You shall not cheat your neighbor nor rob him. The wages of him who is hired shall not remain with you all night until morning.”
He asks, “Why should you not hold back the wages of a hired worker?” And he answers, “Rather, we hear from another scripture. It is written,
Deuteronomy 24:15
“בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא תָבוֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נֹשֵׂא אֶת נַפְשׁוֹ וְלֹא יִקְרָא עָלֶיךָ אֶל יְהוָה וְהָיָה בְךָ חֵטְא”
“Each day you shall give him his wages, and not let the sun go down on it, for he is poor and has set his heart on it; lest he cry out against you to YHVH, and it is a sin to you.”
‘Let not the sun go down on it’ means be careful not to bring death upon yourself before your time as it is implied with the words, until the sun does not go down, etc., which hints at a person’s departure from the world. From here, I learned something else. Whoever fulfills the soul of the poor, behold, even when his days come to depart from the world, the Holy One, Blessed be He, fills his soul and gives him more life.”
Lesson;
The Holy One, Blessed be He, ‘deposit’ into our merits account immediately when we do good deeds. The ‘poor’ referred to in the verse is the actual poor, and also, our soul is poor and needs the Light of Hashem to sustain its life in this world.
If we hire someone to work for us, we should make sure that he gets his pay. If God forbid, the employer departs from the world, he leaves it with unpaid debt and would have to come back and pay his debts. The spiritual principle is valid for promises to give.
There is a story about a tzadik who came to his son in a dream and asked him to return a small sum to a person he lent from because he cannot move up in the heavens because of this debt. Because he was a tzadik, he was allowed to come in a dream to his son. The son went to return the money, but the lender told him that he didn’t care about the money. Nevertheless, the debt must be returned to clear the father’s path to ascend in heaven.
The Zohar teaches us that fulfilling the soul of the ‘poor’ is an aspect of Tzedaka, nourishing him with Light. This act of Tzedaka creates an opening for Hashem to reward the giver with life.
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The post Daily Zohar # 4548 – Kedoshim – Give him his wages and receive life appeared first on Daily Zohar.
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Daily Zohar 4547
Hebrew translation:
- רַבִּי אֶלְעָזָר הָיָה הוֹלֵךְ לִרְאוֹת אֶת רַבִּי יוֹסֵי בֶּן רַבִּי שִׁמְעוֹן בֶּן לָקוּנְיָא חָמִיו, וְהָיוּ עִמּוֹ רַבִּי חִיָּיא וְרַבִּי יוֹסֵי. כְּשֶׁהִגִּיעוּ לְשָׂדֶה אַחַת, יָשְׁבוּ תַחַת אִילָן אֶחָד. אָמַר רַבִּי אֶלְעָזָר, כָּל אֶחָד יֹאמַר דְּבַר תּוֹרָה. פָּתַח רַבִּי אֶלְעָזָר וְאָמַר, (הושע יג) וְאָנֹכִי ה’ אֱלֹהֶיךָ מֵאֶרֶץ מִצְרָיִם וֵאלֹהִים זוּלָתִי לֹא תֵדָע. לֹא כָתוּב אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם, אֶלָּא אָנֹכִי ה’ אֱלֹהֶיךָ מֵאֶרֶץ מִצְרָיִם. וְכִי מֵאֶרֶץ מִצְרַיִם הָיָה לָהֶם לְמֶלֶךְ, וְלֹא מִקֹּדֶם לָכֵן? וַהֲרֵי כָּתוּב (בראשית לה) וַיֹּאמֶר יַעֲקֹב אֶל בָּנָיו הָסִרוּ אֶת אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּתֹכֲכֶם, וְכָתוּב וְנָקוּמָה וְנַעֲלֶה בֵּית אֵל, וְאַתָּה אָמַרְתָּ מֵאֶרֶץ מִצְרַיִם?!
- אֶלָּא, מִיּוֹם שֶׁהָיוּ יִשְׂרָאֵל בָּעוֹלָם, לֹא הִכִּירוּ אֶת כְּבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא, רַק בְּאֶרֶץ מִצְרַיִם, שֶׁהָיוּ בְּאוֹתָהּ עֲבוֹדָה קָשָׁה וְצָוְחוּ כְנֶגְדּוֹ, וְלֹא שִׁנּוּ מִנִּימוּסֵיהֶם לְעוֹלָמִים. וְשָׁם נִבְחֲנוּ הָאָבוֹת, כְּזָהָב מִתּוֹךְ הַפְּסֹלֶת (כְּהִתּוּךְ הַזָּהָב מִתּוֹךְ הַשַּׁלְהֶבֶת). וְעוֹד, שֶׁהָיוּ רוֹאִים בְּכָל יוֹם כַּמָּה כְשָׁפִים, כַּמָּה מִינִים רָעִים, לְהַטְעוֹת אֶת בְּנֵי הָאָדָם, וְלֹא סָטוּ מִן הַדֶּרֶךְ לְיָמִין וְלִשְׂמֹאל. וְאַף עַל גַּב שֶׁלֹּא הָיוּ מַכִּירִים כָּל כָּךְ בִּכְבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶלָּא הָיוּ הוֹלְכִים אַחַר מִנְהֲגֵי אֲבוֹתֵיהֶם..
Zohar Kedoshim
Continued from previous DZ
81
Rabbi Elazar was going to see Rabbi Yossi son of Shimon ben Lakonia, his father-in-law. Rabbi Chiya and Rabbi Yossi were with him. When they reached a certain field, they sat under a tree. Rabbi Elazar said, “Let each one of us say words of Torah.” Rabbi Elazar began and said,
Hosea 13:4
“וְאָנֹכִי יְהוָה אֱלֹהֶיךָ מֵאֶרֶץ מִצְרָיִם וֵאלֹהִים זוּלָתִי לֹא תֵדָע וּמוֹשִׁיעַ אַיִן בִּלְתִּי”
“Yet I am YHVH your God from the land of Egypt, And you shall know no God but Me; For there is no savior besides Me.”
It is not written, ‘Who brought you out of the land of Egypt,’ (as in the first commandment) but rather ‘I am YHVH your God from the land of Egypt,’ and he asks, “Was it from the land of Egypt that they had a king, and not before then?” And it is written,
Genesis 35:2,3
“ וַיֹּאמֶר יַעֲקֹב אֶל בֵּיתוֹ וְאֶל כָּל אֲשֶׁר עִמּוֹ הָסִרוּ אֶת אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּתֹכְכֶם וְהִטַּהֲרוּ וְהַחֲלִיפוּ שִׂמְלֹתֵיכֶם.”
“וְנָקוּמָה וְנַעֲלֶה בֵּית אֵל וְאֶעֱשֶׂה שָּׁם מִזְבֵּחַ לָאֵל הָעֹנֶה אֹתִי בְּיוֹם צָרָתִי וַיְהִי עִמָּדִי בַּדֶּרֶךְ אֲשֶׁר הָלָכְתִּי”
“And Jacob said to his household and to all who were with him, “Put away the foreign gods that are among you, purify yourselves, and change your garments.”
“Then let us arise and go up to Beth-el, and I will make an altar there to God, who answered me in the day of my distress and has been with me in the way which I have gone.”
It is said, “Let us arise and go up to Beth-el.” And you (Rabbi Elazar) say, “from the land of Egypt.”
82
He answers, “From the day Israel existed in the world, the glory of the Holy One, Blessed be He, was not known except in the land of Egypt, where they were in harsh servitude, and they cried out to Him, and they never deviated from their tradition. Our ancestors were tested and refined like gold from the smelting pot there. Moreover, they saw every day many sorcerers and various kinds of evil sects attempting to deceive people, yet they did not turn right or left from the path. And although they did not know much about the glory of the Holy One, Blessed be He, they still followed the customs of their forefathers.”
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The post Daily Zohar # 4547 – Kedoshim – Tested and refined like gold appeared first on Daily Zohar.
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Daily Zohar 4546
Hebrew translation:
- וּמִשּׁוּם כָּךְ, אַל תִּפְנוּ אֶל הָאֱלִילִים. כָּאן בָּא לְהַזְהִיר אֶת יִשְׂרָאֵל כְּבָרִאשׁוֹנָה, כְּנֶגֶד (שמות כ) לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי. וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם, כְּנֶגֶד לֹא תַעֲשֶׂה לְךָ פֶסֶל אֲנִי ה’ אֱלֹהֵיכֶם. כְּנֶגֶד אָנֹכִי ה’ אֱלֹהֶיךָ – אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ. כְּנֶגֶד כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ – וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ, זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. לֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר – לֹא תִשָּׂא אֶת שֵׁם ה’ אֱלֹהֶיךָ לַשָּׁוְא. לֹא תִגְנֹבוּ – לֹא תִגְנֹב. וְלֹא תְכַחֲשׁוּ – וְלֹא תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ, לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר. מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת – לֹא תִנְאָף. לֹא תַעֲמֹד עַל דַּם רֵעֶךָ – לֹא תִרְצַח. וַהֲרֵי פֵּרְשׁוּהָ, וְעַל כֵּן כְּלַל הַתּוֹרָה בַּפָּרָשָׁה הַזּוֹ.
- אָמַר רַבִּי חִיָּיא, בָּרִאשׁוֹנָה – אָנֹכִי ה’ אֱלֹהֶיךָ. זָכוֹר אֶת יוֹם הַשַּׁבָּת. לֹא תִשָּׂא. לֹא תִרְצַח. לֹא תִנְאָף. לֹא תִגְנֹב. בִּלְשׁוֹן יָחִיד. וְכָאן – אֲנִי ה’ אֱלֹהֵיכֶם. אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ. אַל תִּפְנוּ אֶל הָאֱלִילִים. בִּלְשׁוֹן רַבִּים. אֶלָּא בֹּא רְאֵה, מִיּוֹם שֶׁהָיוּ יִשְׂרָאֵל מְצוּיִים בָּעוֹלָם, לֹא נִמְצְאוּ לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּלֵב אֶחָד וּבְרָצוֹן אֶחָד כְּמוֹ בְאוֹתוֹ יוֹם שֶׁעָמְדוּ בְּהַר סִינַי, וְעַל כֵּן הַכֹּל נֶאֱמַר בִּלְשׁוֹן יָחִיד. אַחַר בִּלְשׁוֹן רַבִּים, שֶׁהֲרֵי לֹא נִמְצְאוּ כָּל כָּךְ בְּאוֹתוֹ הָרָצוֹן..
Zohar Kedoshim
Continued from previous DZ
79
And for this reason, “do not turn to idols,” as it is written,
Leviticus 19:3,4
“אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ אֲנִי יְהוָה אֱלֹהֵיכֶם”
“אַל תִּפְנוּ אֶל הָאֱלִילִים וֵאלֹהֵי מַסֵּכָה לֹא תַעֲשׂוּ לָכֶם אֲנִי יְהוָה אֱלֹהֵיכֶם”
“‘Every one of you shall revere his mother and father, and keep My Sabbaths: I am YHVH your God.” “‘Do not turn to idols, nor make for yourselves molded gods: I am YHVH your God.”
Here, it comes to warn Israel initially, as in the Ten Commandments,
Exodus 20:2
“אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי”
“I am YHVH, your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me.”
“you shall revere his mother and his father” corresponds to;
Exodus 20:11
“כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ”
“Honor your father and your mother, that your days may be long upon the land which YHVH your God is giving you.”
And ‘keep my Sabbaths,’ corresponds to;
Exodus 20:7
“זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ”
“Remember the Sabbath day, to keep it holy.”
Leviticus 19:12
“וְלֹא תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה”
“And you shall not swear by My name falsely, nor shall you profane the name of your God: I am YHVH.”
This verse corresponds to;
Deuteronomy 5:10
“לֹא תִשָּׂא אֶת שֵׁם יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר יִשָּׂא אֶת שְׁמוֹ לַשָּׁוְא”
“‘You shall not take the name of YHVH your God in vain, for YHVH will not hold him guiltless who takes His name in vain.”
Leviticus 19:11
“לֹא תִּגְנֹבוּ וְלֹא תְכַחֲשׁוּ וְלֹא תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ”
“You shall not steal, nor deal falsely, nor lie to one another.”
This corresponds to the commandment of “לֹא תִגְנֹב” “you shall not steal,” and “do not lie to one another” corresponds to “לֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁקֶר” “You shall not bear false witness against your neighbor.” (Exodus 20:12)
Leviticus 20:10
“וְאִישׁ אֲשֶׁר יִנְאַף אֶת אֵשֶׁת אִישׁ אֲשֶׁר יִנְאַף אֶת אֵשֶׁת רֵעֵהוּ מוֹת יוּמַת הַנֹּאֵף וְהַנֹּאָפֶת”
“‘The man who commits adultery with another man’s wife, he who commits adultery with his neighbor’s wife, the adulterer, and the adulteress, shall surely be put to death.”
This corresponds to the commandment of “לֹא תִנְאָף” “You shall not commit adultery.” (Exodus 20:12)
Leviticus 19:16 “לֹא תַעֲמֹד עַל דַּם רֵעֶךָ” corresponds to “לֹא תִרְצַח” “You shall not murder.”
For these reasons the entire Torah is summarized in this parasha.
80
Rabbi Chiya said, initially in the Ten Commandments, it is written, “I am YHVH your God,” “Remember the Sabbath day,” “You shall not take,” “You shall not murder,” “You shall not commit adultery,” “You shall not steal,” in the singular form. And here, it is written, “I am YHVH your God,” “Every one of you shall revere his mother and his father,” “Keep my Sabbaths,” and “Do not turn to idols,” in the plural form. And he answers, but come and see, from the day Israel was in the world, they were not found before the Holy One, Blessed be He, with one heart and one will, as on that day they stood at Mount Sinai. Therefore, everything was said in the singular. And afterward, it was said in the plural because they were not so united with one will as before.
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The post Daily Zohar # 4546 – Kedoshim – Singular vs plural appeared first on Daily Zohar.
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Daily Zohar 4545
Hebrew translation:
- רַבִּי יוֹסֵי אָמַר, אַחַר שֶׁרוּחַ הַצָּפוֹן הִתְעוֹרְרָה בַּחֲצוֹת הַלַּיְלָה וְהָלְכָה לָהּ, מְבַשְּׂרִים תְּהִלּוֹת עַד שֶׁיָּבֹא הַבֹּקֶר, וּמִתְעוֹרֵר הַבֹּקֶר הַזֶּה, וְאָז שִׂמְחָה וּבְרָכוֹת נִמְצָאִים בָּעוֹלָם.
- לָמַדְנוּ, אָמַר רַבִּי אַבָּא, כֻּלָּם כָּךְ, וּמֵעַל כֻּלָּם שְׁלֹשָׁה שָׂרִים. בְּאוֹתָהּ שָׁעָה שֶׁמִּתְעוֹרֵר הַבֹּקֶר הַזֶּה וּמְעוֹרְרִים תִּשְׁבָּחוֹת עַל כָּל אוֹתָם אֶלֶף וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים רִבּוֹא, מִתְמַנֶּה עֲלֵיהֶם מְמֻנֶּה אֶחָד, וּשְׁמוֹ הֵימָן, כְּנֶגֶד שֶׁלְּמַטָּה, וְתַחַת יָדוֹ שָׂרִים מְמֻנִּים עֲלֵיהֶם לְתַקֵּן שִׁיר.
- בְּאוֹתָהּ שָׁעָה שֶׁמִּתְעוֹרֵר זְמַן שֶׁל בֵּין הָעַרְבַּיִם וּמְזַמְּרִים כָּל אוֹתָם אֶלֶף וַחֲמֵשׁ מֵאוֹת וְתִשְׁעִים אֶלֶף רִבּוֹא בַּעֲלֵי הַיְלָלָה, מִתְמַנֶּה עֲלֵיהֶם מְמֻנֶּה אֶחָד, וּשְׁמוֹ יְדוּתוּן, כְּנֶגֶד שֶׁלְּמַטָּה, וְתַחַת יָדוֹ מְמֻנִּים עֲלֵיהֶם שָׂרִים לְתַקֵּן אוֹתוֹ הַזֶּמֶר, כְּמוֹ שֶׁנֶּאֱמַר (שם כה) זְמִיר עָרִיצִים..
Zohar Acharei Mot
Continued from previous DZ
149
Rabbi Yosi said that the north wind that is aroused at midnight and spreads represents the secret illumination of the Light of Chokmah on the left side, which is called the north wind. Then praises are declared until morning comes with the light of Chassadim, and then joy and blessings are found in the world.
150
Rabbi Abba said that we learned everything Rabbi Yehuda and Rabbi Yosi said was true, and there were three ministers above them. He explains that when the praises of all those myriad forces are aroused at the beginning of the morning, one overseer named Heiman is appointed over them, who corresponds to the Heiman below mentioned in the Psalms. Under his command, ministers are appointed over them to arrange the singing. Heiman’s name is derived from ‘yamin’ (right) because he is drawn from the right.
151
When the evening twilight is aroused, and all those forces of praise sing, one overseer is appointed over them, and his name is Yeduthun, corresponding to the Yeduthun mentioned in the Psalms. Under his command are ministers appointed over them to arrange that singing, as it is said;
Isaiah 25:5
“כְּחֹרֶב בְּצָיוֹן שְׁאוֹן זָרִים תַּכְנִיעַ חֹרֶב בְּצֵל עָב זְמִיר עָרִיצִים יַעֲנֶה”
“You will reduce the noise of aliens, As heat in a dry place; As heat in the shadow of a cloud, The song of the ruthless ones will be diminished.”
This means the cutting down of the wicked. With their songs, they destroy the wicked. Yeduthun ‘s name consists of the letters “יד,” ‘yad’ (hand), and ‘ya dun’ (judge), indicating that he is from the left and draws judgments.
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The post Daily Zohar # 4545 – Acharei Mot – When morning comes appeared first on Daily Zohar.
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Daily Zohar 4544
Hebrew translation:
- בְּאוֹתוֹ זְמַן שֶׁל בֵּין הָעַרְבַּיִם, כָּל אוֹתָם אֶלֶף וַחֲמֵשׁ מֵאוֹת וְתִשְׁעִים אֶלֶף רִבּוֹא בַּעֲלֵי יְלָלָה נִקְרָאִים, וּמְזַמְּרִים בְּאוֹתָהּ שָׁעָה, וְהַקְּטָטָה שׁוֹרָה בָּעוֹלָם. וְאוֹתָהּ שָׁעָה הַהִתְעוֹרְרוּת שֶׁמֵּעִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִצְחָק, וְעוֹמֵד וְדָן אֶת הָרְשָׁעִים שֶׁעוֹבְרִים עַל דִּבְרֵי הַתּוֹרָה, וְשִׁבְעָה נַהֲרוֹת אֵשׁ זוֹרְמִים וְיוֹצְאִים וְחָלִים עַל רָאשֵׁי הָרְשָׁעִים, וְשַׁלְהָבוֹת גֶּחָלִים שֶׁל אֵשׁ מִתְעוֹרְרוֹת מִמַּעְלָה לְמַטָּה. וְאָז שָׁב אַבְרָהָם לִמְקוֹמוֹ, כְּמוֹ שֶׁנֶּאֱמַר וְאַבְרָהָם שָׁב לִמְקוֹמוֹ. וְהַיּוֹם פּוֹנֶה, וְרִשְׁעֵי הַגֵּיהִנֹּם צוֹוְחִים וְאוֹמְרִים: (ירמיה ו) אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב. וְאוֹתָהּ שָׁעָה צָרִיךְ אָדָם לְהִזָּהֵר בִּתְפִלַּת הַמִּנְחָה.
- בִּזְמַן שֶׁמַּגִּיעַ הַלַּיְלָה, אוֹתָם אֶלֶף וַחֲמֵשׁ מֵאוֹת וְאַרְבָּעִים וּשְׁמוֹנָה נִקְרָאִים מִחוּץ לַפָּרֹכֶת וְאוֹמְרִים שִׁירָה. אָז מִתְעוֹרְרִים הַדִּינִים שֶׁלְּמַטָּה, וְהוֹלְכִים וּמְשׁוֹטְטִים בָּעוֹלָם, וְאֵלֶּה אוֹמְרִים שִׁירָה עַד שֶׁנֶּחֱלָק הַלַּיְלָה מִשְׁמֶרֶת וָחֵצִי. אַחַר שֶׁנֶּחֱלָק הַלַּיְלָה, מִזְדַּמְּנִים כָּל הָאֲחֵרִים כְּאֶחָד וְאוֹמְרִים תְּהִלּוֹת, כְּמוֹ שֶׁנֶּאֱמַר (ישעיה ס) וּתְהִלּוֹת ה’ יְבַשֵּׂרוּ. רַבִּי יְהוּדָה אָמַר, כְּשֶׁנִּמְצָא רָצוֹן בַּבֹּקֶר, תְּהִלּוֹת ה’ מְבַשְּׂרִים..
Zohar Acharei Mot
Continued from previous DZ
147
During the time before sundown, all forces seeking judgments are called the “owner of wailing” because they come from a line and a half of the left side, from which judgments emanate, as mentioned above. Therefore, they wail as they cannot endure these judgments. And they sing at that hour. And strife prevails in the world. That time is when the Holy One, Blessed be He, awakens Isaac, the left line of Zeir Anpin. He arises and judges the wicked, those who transgress the words of the Torah, and seven rivers of fire, corresponding to Chesed, Gevurah, Tiferet, Netzach, Hod, Yessod, Malchut, are drawn out over the heads of the wicked, and a flame of burning coals is awakened from above to below. And then, Abraham, who represents Chessed, returns to his place. That is, Chessed returns to its root and disappears from the lower beings, as it said, “וְאַבְרָהָם שָׁב לִמְקֹמוֹ,” “and Abraham returned to his place” (Genesis 18:33).
And the day leaves, and the wicked in Gehennam cry out, saying, “אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב” “Woe to us, for the day goes away, For the shadows of the evening are lengthening” (Jeremiah 6:4)
And at that time, one must be careful in the prayer of Mincha, for it holds the transformative power to subdue judgments and bring about a sense of peace and harmony.
148
When the night arrived, the forces called “מִחוּץ לַפָּרֹכֶת” “outside the veil,” sing songs, and judgments aroused from below, namely the judgments of Malchut. They roam and wander in the world. They sing songs until the night is divided, that is, one and a half parts (#145). After the night is divided, all the others gather together, that is, those of the one and a half part after midnight, and they say praises as it is said, “וּתְהִלֹּת יְהוָה יְבַשֵּׂרוּ” “And they shall proclaim the praises of YHVH” (Isaiah 60:6)
Rabbi Yehuda said that when the desire is found in the morning, the praises of YHVH are told.
Lesson;
Previously (#146), we learned that the morning is the time of the right line, Chessed, Abraham. The afternoon is the time under the control of the Left, Gevurah, and Isaac. The forces of judgment have more power, and we should be careful with our actions. The prayer of Mincha subdues the judgments that may have been attached to us. During the week, it is preferred to pray Mincha Ketanah late in the afternoon, before the sun goes down, to cleanse ourselves from any judgment. On Fridays and Holidays, when the Light of Shabbat and holidays appear in the middle of the day, judgments are pushed away, and we pray Mincha early (Mincha Gedola).
It is not just good, but essential to wake up early (before sunrise) and benefit from the Light of Chassadim. This practice instills a sense of discipline and dedication, and helps create a greater vessel for the light of Chassadim that appears in the morning.
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Daily Zohar 4543
Hebrew translation:
- רַבִּי יוֹסֵי אָמַר, כְּשֶׁמֵּאִיר הַיּוֹם, כָּל אוֹתָם בַּעֲלֵי יְבָבָה מְשַׁבְּחִים בְּדִבְרֵי תִשְׁבָּחוֹת כְּנֶגֶד הַבֹּקֶר הַזֶּה. (כְּשֶׁמִּתְעוֹרֵר) שֶׁכְּשֶׁמִּתְעוֹרֵר הַבֹּקֶר הַזֶּה, כֻּלָּם מִתְבַּשְּׂמִים, וְהַדִּין שׁוֹכֵךְ, וְאוֹמְרִים תִּשְׁבָּחוֹת. זֶהוּ שֶׁכָּתוּב (איוב לט) בְּרָן יַחַד כֹּכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים. וְאוֹתוֹ זְמַן (אֱמוּנָה) שִׂמְחָה וּבְרָכוֹת נִמְצָאִים בָּעוֹלָם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מֵעִיר אֶת אַבְרָהָם לְהַחֲיוֹתוֹ, וּמִשְׁתַּעֲשֵׁעַ עִמּוֹ וּמַשְׁלִיטוֹ בָעוֹלָם. וּמִנַּיִן לָנוּ שֶׁהַבֹּקֶר הַזֶּה הוּא שֶׁל אַבְרָהָם? שֶׁכָּתוּב (בראשית יט) וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר..
Zohar Acharei Mot
Continued from previous DZ
146
Rabbi Yosi explains the words of Rabbi Yitzhak, saying that when the day shines, all those forces seeking judgments, that is, those drawn from the left line where the judgments are abundant and they are always wailing, with words of praise for the coming morning, which is the Light of Chassadim. When this morning is aroused, all receive the Light, the judgment is calmed, and they say praises. This is what is meant by
Job 38:7
“בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים”
“When the morning stars sang together, And all the sons of God shouted for joy?”
At that time, joy and blessings are found in the world, as the Holy One, Blessed be He, awakens Abraham, who represents Chessed, to life and delight with him and grants him dominion over the world. This represents the governance of the day. And how do we know that this morning is Abraham’s, that is, Chessed, as it is written, “וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר” (Genesis 22:3) “And Abraham got up early in the morning.
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Daily Zohar 4542
Hebrew translation:
- פָּתַח וְאָמַר, מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה – זוֹ הַתּוֹרָה. שֶׁכָּל מִי שֶׁזּוֹכֶה לַעֲסֹק בַּתּוֹרָה וּמַרְוֶה מִמֶּנָּה אֶת הַנֶּפֶשׁ, מַה כָּתוּב? וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק. הַקָּדוֹשׁ בָּרוּךְ הוּא מַכְרִיז עָלָיו כַּמָּה טוֹבוֹת לְהֵיטִיב לוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. זֶהוּ שֶׁכָּתוּב וּשְׁמוּעָה טוֹבָה. מֵאֵיזֶה מָקוֹם? מֵאֶרֶץ מֶרְחָק, מִמָּקוֹם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה רָחוֹק מִמֶּנּוּ בַּתְּחִלָּה, מִמָּקוֹם שֶׁהָיָה אָדָם בְּשִׂנְאָה עִמּוֹ בַּתְּחִלָּה, שֶׁכָּתוּב (איוב כ) וְאֶרֶץ מִתְקוֹמָמָה לוֹ, מֵאוֹתוֹ מָקוֹם שֶׁמַּקְדִּימִים לוֹ שָׁלוֹם, זֶהוּ שֶׁכָּתוּב מֵאֶרֶץ מֶרְחָק. וְכָתוּב, (ירמיה לא) מֵרָחוֹק ה’ נִרְאָה לִי וְאַהֲבַת עוֹלָם אֲהַבְתִּיךְ עַל כֵּן מְשַׁכְתִּיךְ חָסֶד.
- וְיָצָא אֶל הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי ה’ וְכִפֶּר עָלָיו. רַבִּי יְהוּדָה פָּתַח וְאָמַר, (תהלים נ) מִזְמוֹר לְאָסָף אֵל אֱלֹהִים ה’ דִּבֶּר וַיִּקְרָא אָרֶץ מִמִּזְרַח שֶׁמֶשׁ עַד מְבֹאוֹ. לָמַדְנוּ, אֶלֶף וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים רִבּוֹא בַּעֲלֵי שִׁירָה מְזַמְּרִים לַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁמֵּאִיר הַיּוֹם. וְאֶלֶף וַחֲמֵשׁ מֵאוֹת וְאַרְבָּעִים וּשְׁמוֹנָה בַּצָּהֳרָיִם. וְאֶלֶף וַחֲמֵשׁ מֵאוֹת וְתִשְׁעִים אֶלֶף רִבּוֹא בְּאוֹתָהּ שָׁעָה שֶׁנִּקְרֵאת בֵּין הָעַרְבַּיִם..
Zohar Acharei Mot
Continued from previous DZ
144
He opened and said, “Cold water on a weary soul, this is the Torah, for whoever merits to engage in Torah and quenches his soul from it, what is written, ‘good news from a distant land.’ The Holy One, Blessed be He, proclaims many good things to bestow upon him in this world and the next world. This is what ‘good news’ means. From what place is it good? From a distant land, that is, from a place where the Holy One, Blessed be He, was initially distant from him, from a place where He was initially in hate with him as it is written.
Job 20:27
“יְגַלּוּ שָׁמַיִם עֲוֹנוֹ וְאֶרֶץ מִתְקוֹמָמָה לוֹ”
“The heavens will reveal his iniquity, And the earth will rise up against him.”
From this place, they hasten peace to him. This is what ‘from a distant land’ means. And it is written;
Jeremiah 31:2
“מֵרָחוֹק יְהוָה נִרְאָה לִי וְאַהֲבַת עוֹלָם אֲהַבְתִּיךְ עַל כֵּן מְשַׁכְתִּיךְ חָסֶד”
“From far, YHVH has appeared to me, saying: “Yes, I have loved you with an everlasting love; Therefore with lovingkindness I have drawn you.”
(The end of this Zohar text is missing).
145
Psalm 50:1
“מִזְמוֹר לְאָסָף אֵל אֱלֹהִים יְהוָה דִּבֶּר וַיִּקְרָא אָרֶץ מִמִּזְרַח שֶׁמֶשׁ עַד מְבֹאוֹ.”
“A Psalm of Asaph. The Mighty One, God the LORD, Has spoken and called the earth From the sun’s rising to its going down.”
Rabbi Yehuda quoted this verse and said, we have learned that when the day shines, fifteen million five hundred thousand singers sing praises to the Holy One, Blessed be He. And one thousand five hundred and forty-eight when the moon shines, that is, at night. 15,900,000 sing praise when the sun starts descending in the west.
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Daily Zohar 4541
Hebrew translation:
- הַפָּסוּק הַזֶּה אֵין רֹאשׁוֹ סוֹפוֹ וְאֵין סוֹפוֹ רֹאשׁוֹ, וּכְשֶׁהִסְתַּכַּלְתִּי בוֹ, הַכֹּל כָּלוּל אֶחָד עִם אֶחָד, בֵּין מִסּוֹפוֹ לְרֹאשׁוֹ, בֵּין מֵרֹאשׁוֹ לְסוֹפוֹ. שְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה. מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק, וְזֶה וָזֶה נַחַת רוּחַ. כְּמוֹ שֶׁזֶּה נַחַת רוּחַ, כָּךְ זֶה נַחַת רוּחַ.
- עַד שֶׁהָיוּ יוֹשְׁבִים, בָּא אִישׁ אֶחָד וְאָמַר, אִשְׁתּוֹ שֶׁל רַבִּי שִׁמְעוֹן נִרְפְּאָה מֵחָלְיָהּ. וְהַחֲבֵרִים שָׁמְעוּ קוֹל, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מָחַל לְאוֹתָם חֲטָאֵי הַדּוֹר. אָמַר רַבִּי שִׁמְעוֹן, הֲרֵי הִתְקַיֵּם כָּאן הַפָּסוּק, וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק, כָּךְ זֶה נַחַת רוּחַ, כְּמוֹ מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה. אָמַר לָהֶם, נָקוּם וְנֵלֵךְ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַרְחִישׁ לָנוּ נִסִּים..
Zohar Acharei Mot
Continued from previous DZ
142
He explains his words in this verse, “Its beginning is not its end, and its end is not its beginning,” that is, they are two separate matters, and when I look at it, they are included one in the other, from its end to its beginning and from its beginning to its end. For it is written,
Proverbs 25:25
“מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק”
“As cold water to a weary soul, So is good news from a far country.”
Where cold water on a weary soul is a distinct matter, and good news from a distant land is a distinct matter, and they are included one in the other because both are a relief to the spirit, just as one is a relief, so is the other a relief. And this is the middle line that includes both matters. As mentioned above.
143
While they were sitting, a man came and said, “Rabbi Shimon’s wife has been healed from her illness.” And the friends heard a voice that the Holy One, Blessed be He, forgives the sins of the generation. Rabbi Shimon said, “Here the scripture is fulfilled, ‘good news from a distant land is like cold water to a weary soul.’ It is a relief to the spirit, like cold water on a weary soul.” He told them, “Let us rise and go, for the Holy One, Blessed be He, performs miracles for us.”
Friday would be a good day to make a Donation, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
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The post Daily Zohar # 4541 – Acharei Mot – Good news from a distant land appeared first on Daily Zohar.
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Daily Zohar 4540
Hebrew translation:
- עַד שֶׁהָיוּ הוֹלְכִים, יָשְׁבוּ בְשָׂדֶה אַחַת וְהִתְפַּלְלוּ. יָרַד עָנָן אֶחָד שֶׁל אֵשׁ וְהִקִּיף אוֹתָם. אָמַר רַבִּי שִׁמְעוֹן, הֲרֵינִי רוֹאֶה שֶׁרְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כָּאן. נֵשֵׁב. יָשְׁבוּ וְהָיוּ אוֹמְרִים דִּבְרֵי תוֹרָה. פָּתַח וְאָמַר, (משלי כה) מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק. הֲרֵי הִסְתַּכַּלְתִּי בְּדִבְרֵי שְׁלֹמֹה הַמֶּלֶךְ, וְאֶת כֻּלָּם אָמַר בְּחָכְמָה.
- בֹּא רְאֵה, שְׁלֹשָׁה סִפְרֵי חָכְמָה הוֹצִיא שְׁלֹמֹה לָעוֹלָם, וְכֻלָּם בְּחָכְמָה עֶלְיוֹנָה. שִׁיר הַשִּׁירִים – חָכְמָה, קֹהֶלֶת – תְּבוּנָה, וּמִשְׁלֵי – דַּעַת. כְּנֶגֶד שְׁלֹשֶׁת אֵלֶּה עָשָׂה שְׁלֹשָׁה סְפָרִים. שִׁיר הַשִּׁירִים כְּנֶגֶד חָכְמָה כָּךְ הוּא. קֹהֶלֶת כְּנֶגֶד תְּבוּנָה כָּךְ הוּא. מִשְׁלֵי כְּנֶגֶד דַּעַת. בַּמֶּה זֶה נִרְאֶה? אֶלָּא כָּל אוֹתָם הַכְּתוּבִים הֵם בִּשְׁנֵי גְוָנִים, רֹאשׁ וָסוֹף, שְׁנֵי גְוָנִים נִרְאִים. וּכְשֶׁמִּסְתַּכְּלִים בַּכְּתוּבִים, זֶה כָּלוּל בָּזֶה וְזֶה כָּלוּל בָּזֶה, מִשּׁוּם כָּךְ שָׁקוּל כְּנֶגֶד הַדַּעַת..
Zohar Acharei Mot
Continued from previous DZ
140
While they were walking, they sat down in a field and prayed. A cloud descended, surrounding them. Rabbi Shimon said this is where the Holy One, Blessed be He, wanted them to stay. They sat and discussed the words of the Torah. He began and said,
Proverbs 25:25
“מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה וּשְׁמוּעָה טוֹבָה מֵאֶרֶץ מֶרְחָק.”
“As cold water to a weary soul, So is good news from a far country.”
Behold, I am contemplating the words of King Solomon, and all of them were spoken with wisdom.
141
Come and see, Solomon brought forth three books of wisdom to the world, all with supreme wisdom. Song of Songs represents Chokmah, Ecclesiastes represents Binah, and Proverbs represents Da’at. These three books correspond to the three lines. How do we see this? He answers that these scriptures have two aspects, in that at the beginning and end of the writing, it appears that there are two distinct aspects, that is, it speaks from two aspects, which is the aspect of two lines, right and left. And when looking at the scriptures, one is included in the other, and the other is included in the first. The two matters in the text are included in each other; because of this, it is considered to correspond to Da’at. This is the middle line that consists of both right and left together. From here, we see that all his words are in the secret three lines, so his books are divided into three lines: Chokmah, Binah, and Da’at.
Lesson;
1 Kings 5:9
“וַיִּתֵּן אֱלֹהִים חָכְמָה לִשְׁלֹמֹה וּתְבוּנָה הַרְבֵּה מְאֹד וְרֹחַב לֵב כַּחוֹל אֲשֶׁר עַל שְׂפַת הַיָּם.”
“God endowed Solomon with wisdom and discernment in great measure, with understanding as vast as the sands on the seashore.”
King Solomon was the wisest of all people, and every word he released to the world contained divine wisdom as its source. This Zohar connects his writings to the upper three sefirot: Chokmah, Binah, and Da’at.
When we encounter wise individuals, we are presented with a unique opportunity for personal growth. Each word they utter is a testament to the wisdom carved from their life experiences. Like Solomon, who shared profound truths about life and the human condition, these wise souls offer insights that can enrich our understanding. By closely examining and reflecting upon their words, we can gain a deeper appreciation of life’s complexities and the subtleties of human behavior. This approach broadens our knowledge and enhances our ability to think critically and empathetically about the world around us, empowering us to navigate life’s challenges with wisdom and grace.
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Daily Zohar 4539
Hebrew translation:
- מַה כָּתוּב? וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנֹת בְּנֵי יִשְׂרָאֵל, וְכָתוּב וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנֹתָם. כֵּיוָן שֶׁהוּא רוֹאֶה אֶת הַשָּׂעִיר הַזֶּה, תְּשׁוּקָתוֹ אֵלָיו וּלְהִתְתַּקֵּן עִמּוֹ, וְלֹא יוֹדֵעַ מֵאוֹתָם הַחֲטָאִים שֶׁנּוֹטֵל הַשָּׂעִיר. הוּא שָׁב אֶל יִשְׂרָאֵל, רוֹאֶה אוֹתָם בְּלִי חֲטָאִים, בְּלִי פְשָׁעִים, שֶׁהֲרֵי כֻּלָּם שׁוֹרִים עַל רֹאשׁ הַשָּׂעִיר, עוֹלֶה לְמַעְלָה וּמְשַׁבֵּחַ אוֹתָם לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת עֵדוּת אוֹתוֹ הַמְקַטְרֵג, וְהוֹאִיל וּתְשׁוּקָתוֹ לְרַחֵם עַל עַמּוֹ, אַף עַל גַּב שֶׁהוּא יוֹדֵעַ אֶת כָּל הַמַּעֲשֶׂה, הוּא חָס עַל יִשְׂרָאֵל.
- וְהַכֹּל שׁוֹרֶה עַל זֶה, כְּדֵי שֶׁלֹּא יְעוֹרֵר אֶת סוֹד הַדִּין מִלְמַעְלָה, וְזֶה יִתְחַזֵּק וְיֻשְׁמְדוּ בְּנֵי הָעוֹלָם, שֶׁהֲרֵי זֶה בָּא מִצַּד הַדִּין הַקָּשֶׁה, וְאִם זֶה יִתְעוֹרֵר, הוּא מִתְעוֹרֵר בַּחֲטָאֵי בְּנֵי הָאָדָם, שֶׁהֲרֵי אֵין לוֹ הִתְעוֹרְרוּת לַעֲלוֹת לְמַעְלָה לְעוֹרֵר דִּין קָשֶׁה רַק מִשּׁוּם חֲטָאֵי בְּנֵי אָדָם. שֶׁהֲרֵי בְּשָׁעָה שֶׁאָדָם עוֹשֶׂה חֵטְא, זֶה מִתְאַסֵּף, וְכַמָּה אֲלָפִים מְסַיְּעִים שֶׁלּוֹ, וּמִתְכַּנְּסִים שָׁם וְנוֹטְלִים אוֹתוֹ וְעוֹלִים לְמַעְלָה. הָרַחֲמָן יַצִּילֵנוּ. וְעַל הַכֹּל נוֹתֵן הַקָּדוֹשׁ בָּרוּךְ הוּא עֵצָה לְיִשְׂרָאֵל לְהִנָּצֵל מִכָּל הַצְּדָדִים, וְעַל זֶה כָּתוּב, (תהלים קמה) אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ אַשְׁרֵי הָעָם שֶׁה’ אֱלֹהָיו. (עד כאן הרעיא מהימנא)..
Zohar Acharei Mot
Continued from previous DZ
138
Leviticus 16:21,22
“וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנֹת בְּנֵי יִשְׂרָאֵל וְאֶת כָּל פִּשְׁעֵיהֶם לְכָל חַטֹּאתָם וְנָתַן אֹתָם עַל רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד אִישׁ עִתִּי הַמִּדְבָּרָה.”
“Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man.”
“וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנֹתָם אֶל אֶרֶץ גְּזֵרָה וְשִׁלַּח אֶת הַשָּׂעִיר בַּמִּדְבָּר.”
“The goat shall bear on itself all their iniquities to an uninhabited land, and he shall release the goat in the wilderness.”
Once the Sitra Achra (Other Side) saw this goat, it desired it and wanted to take part with it, and it does not know of the sins that the goat has taken upon itself. The other side returns to Israel and sees them without sins and transgressions, for they all rest upon the head of the goat. It ascends and praises them before the Holy One, Blessed be He. And the Holy One, Blessed be He, sees the accuser’s testimony. And since it desired to have mercy on his people, even though He knows all their deeds, He has mercy on Israel.
139
And all the rectification rests in this, that the secret of judgment from above should not be aroused, strengthened, and wants to eradicate the people of the world because it comes from harsh judgment. And if this judgment is aroused, it is aroused by the people’s sins, for it has no reason to ascend and arouse harsh judgment except for the sins of the people. For when a person commits a sin, the judgment arouses and gathers thousands of helpers with it, and they assemble there, take him, and elevate him above. May the Merciful One save us. And the Holy One, Blessed be He, has advised Israel to save themselves from all sides. Therefore, it is written,
Psalm 144:15
“אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ אַשְׁרֵי הָעָם שֶׁיֲהֹוָה אֱלֹהָיו.”
“Happy are the people who are in such a state; Happy are the people whose God is YHVH!”
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Daily Zohar 4538
Hebrew translation:
- וְהָעָם הַקָּדוֹשׁ נוֹתְנִים לוֹ כְּמוֹ שֶׁהוּא צָרִיךְ שָׂעִיר, וְסוֹד זֶה – (בראשית כז) הֵן עֵשָׂו אָחִי אִישׁ שָׂעִיר. כְּמוֹ שֶׁהוּא בְּצַד הַקְּדֻשָּׁה זָכָר וּנְקֵבָה, אַף כָּךְ בְּצַד הַטֻּמְאָה זָכָר וּנְקֵבָה. מָשָׁל אוֹמְרִים, זְרֹק עֶצֶם לְכֶלֶב, וְהוּא יְלַחֵךְ אֶת עֲפַר רַגְלְךָ.
- שָׁאֲלוּ אֶת בֶּן זוֹמָא, הַאִם לְסָרֵס כֶּלֶב? אָמַר לָהֶם, (ויקרא כב) וּבְאַרְצְכֶם לֹא תַעֲשׂוּ, כֹּל שֶׁבְּאַרְצְכֶם לֹא תַעֲשׂוּ. כְּמוֹ שֶׁהָעוֹלָם צָרִיךְ אֶת זֶה, כָּךְ צָרִיךְ הָעוֹלָם אֶת זֶה. וְעַל זֶה נֶאֱמַר, (בראשית א) וְהִנֵּה טוֹב מְאֹד – זֶה מַלְאַךְ הַמָּוֶת, אֵין לְבַטְּלוֹ מִן הָעוֹלָם, שֶׁהָעוֹלָם צָרִיךְ אוֹתוֹ. אַף עַל גַּב שֶׁכָּתוּב בּוֹ (ישעיה נב) וְהַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה וְגוֹ’, לֹא יִתְבַּטְּלוּ מִן הָעוֹלָם. הַכֹּל צָרִיךְ, טוֹב וָרָע.
- וּמִשּׁוּם כָּךְ יֵשׁ לָנוּ בַּיּוֹם הַזֶּה לִזְרֹק עֶצֶם לַכֶּלֶב, עַד שֶׁהוּא גּוֹרֵר, יִכָּנֵס מִי שֶׁיִּכָּנֵס לְהֵיכַל הַמֶּלֶךְ, וְאֵין מִי שֶׁיִּמְחֶה בְיָדוֹ. אַחַר כָּךְ יְכַשְׁכֵּשׁ בִּזְנָבוֹ..
Zohar Acharei Mot
Continued from previous DZ
135
The holy people give it what it needs, “שעיר,” namely a goat, and this is what “Esau my brother is a hairy (שעיר) man” implies. He represents the aspect of the Sitra Achra (Other Side). And it has male and female aspects; just as there are male and female aspects on the side of holiness, so too are there on the side of impurity. It’s like saying, “Throw a bone to a dog, and it will lick the dust from your feet.” Similarly, they give a goat to the Sitra Achra, and it becomes an advocate.
136
They asked Ben Zoma, “Is it permissible for us to castrate a dog?” He said to them,
Leviticus 22:24
“וּמָעוּךְ וְכָתוּת וְנָתוּק וְכָרוּת לֹא תַקְרִיבוּ לַיהוָה וּבְאַרְצְכֶם לֹא תַעֲשׂוּ.”
“You shall not offer to YHVH what is bruised or crushed, or torn or cut; nor shall you make any offering of them in your land.”
It means you shall not do anything in your land, even to a dog. Just as the world needs this, the world also needs that. That is, there is nothing on earth that does not have a purpose. Therefore, we have learned, “וְהִנֵּה טוֹב מְאֹד” “And behold, it was very good,” this refers to the Angel of Death, who should not be eliminated from the world because the world needs him. Even though it is written about the Angel of Death,
Isaiah 56:11
“וְהַכְּלָבִים עַזֵּי נֶפֶשׁ לֹא יָדְעוּ שָׂבְעָה וְהֵמָּה רֹעִים לֹא יָדְעוּ הָבִין כֻּלָּם לְדַרְכָּם פָּנוּ אִישׁ לְבִצְעוֹ מִקָּצֵהוּ.”
“Yes, they are greedy dogs That never have enough. And they are shepherds Who cannot understand; They all look to their own way, Every one for his own gain, From his own territory.”
It is not good for them to be eradicated from the world. Everything is needed, both good and evil.
137
For this reason, on this day, we are to throw a bone to a dog, the goat for Azazel. While it is dragging the bone, someone may enter the king’s palace, and there will be none to harm him, because the accuser is preoccupied with his gift, and afterward, it will still wag its tail at him. That is, it will act as an advocate.
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Daily Zohar 4537
Hebrew translation:
- לָמַדְנוּ, בְּאוֹתוֹ יוֹם כַּמָּה פְתָחִים פְּתוּחִים כְּנֶגֶד יִשְׂרָאֵל לְקַבֵּל תְּפִלּוֹתֵיהֶם. אַשְׁרֵי חֶלְקָם שֶׁל יִשְׂרָאֵל, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְטַהֵר אוֹתָם וּלְזַכּוֹת אוֹתָם, זֶהוּ שֶׁכָּתוּב כִּי בַיּוֹם הַזֶּה וְגוֹ’. בַּיּוֹם הַזֶּה מִתְעַטֵּר הַכֹּהֵן בְּכַמָּה עֲטָרוֹת. בַּיּוֹם הַזֶּה עֲבוֹדַת הַכֹּהֵן נִכְבָּדָה וּגְדוֹלָה מִכָּל הָעֲבוֹדוֹת. לְכֻלָּם נוֹתֵן חֵלֶק בְּאוֹתָם הַקָּרְבָּנוֹת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. בַּיּוֹם הַזֶּה מִתְעַטֵּר (מִתְעוֹרֵר) הַחֶסֶד בָּעוֹלָם עַל יְדֵי הַכֹּהֵן, מַקְרִיב אֶת הַקָּרְבָּנוֹת עַל חֲטָאֵי הָעָם, עַל חֶטְאוֹ בָּרִאשׁוֹנָה, וְאַחַר כָּךְ עַל חֲטָאֵי הָעָם. הוּא מַקְרִיב עוֹלוֹת עָלָיו וְעַל הָעָם, וַהֲרֵי בֵּאַרְנוּ אֶת הַדְּבָרִים.
- מִצְוָה זוֹ, שֶׁיַּעֲבֹד הַכֹּהֵן הַגָּדוֹל אֶת עֲבוֹדַת אוֹתוֹ הַיּוֹם כְּמוֹ שֶׁצָּרִיךְ, וְלִשְׁלֹחַ שָׂעִיר לַעֲזָאזֵל. הַסּוֹד הַזֶּה כְּמוֹ שֶׁנֶּאֱמַר, כְּדֵי שֶׁיִּפָּרֵד מֵהָעָם הַקָּדוֹשׁ וְלֹא יִתְבַּע אֶת חֲטָאֵיהֶם לִפְנֵי הַמֶּלֶךְ וְלֹא יְקַטְרֵג עֲלֵיהֶם, שֶׁהֲרֵי אֵין לוֹ תֹּקֶף וְשִׁלְטוֹן (בָּהּ) אֶלָּא רַק כְּשֶׁמִּתְחַזֵּק הָרֹגֶז מִלְמַעְלָה, וּבְאוֹתוֹ דוֹרוֹן מִתְהַפֵּךְ אַחַר כָּךְ לְאַפּוֹטְרוֹפּוֹס עֲלֵיהֶם, וְעַל כֵּן נִדְחֶה מִלִּפְנֵי הַמֶּלֶךְ. וַהֲרֵי בֵּאַרְנוּ, מִשּׁוּם שֶׁהוּא קֵץ כָּל בָּשָׂר..
Zohar Acharei Mot
Continued from previous DZ
133
We learned on this day how many gates are open for Israel to receive their prayers. Fortunate is the portion of Israel that the Holy One, blessed be He, desires to give them merits and purify them. This comes from reading;
Leviticus 16:30
“כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְהוָה תִּטְהָרוּ.”
“For on that day, the priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before the YHVH.”
On this sacred day, the priest is adorned with many crowns, symbolizing the weight and significance of his service. His role on this day is not just precious, but it surpasses all other services. It is a day when everyone is given a part in the sacrifices of the Holy One, blessed be He, as previously mentioned in #118. On this day, the world is adorned with Chessed through the priest, who offers sacrifices for the sins of the people. First, he offers for his own sins and then for the sins of the people. And he offers burnt offerings for himself and for the people. These matters have already been explained.
134
This Mitzvah is that the High Priest must perform the service of that day as required and send the goat to Azazel. This secret is that the Sitra Achra (Other Side) is separated from the holy people and does not bring their sins before the Holy King, nor does it accuse them, because it has power and governance only when anger is strengthened from above. And with this gift of the goat for Azazel, it is subsequently transformed into their protector, and thus, it is repelled from before the King. And indeed, we have explained that this is because it represents “קֵץ כָּל בָּשָׂר” “the end of all flesh”, who is the Sat-n (Genesis 6:13).
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Daily Zohar 4351
Hebrew translation:
- יַעֲקֹב שִׁמֵּשׁ בִּנְשׁוֹתָיו בַּגּוּף, אַחַר כָּךְ נִדְבַּק רוּחַ בְּרוּחַ. מֹשֶׁה נִפְרַד מֵאִשְׁתּוֹ וְשִׁמֵּשׁ כְּשֶׁהוּא בַּגּוּף בְּאוֹתָהּ רוּחַ קְדוֹשָׁה. אַחַר כָּךְ נִדְבַּק רוּחַ בְּרוּחַ עֶלְיוֹנָה טְמִירָה שֶׁל מַעְלָה, וְכָל הַדְּרָגוֹת הָיוּ נִדְבָּקִים כֻּלָּן כְּאֶחָד. רוּחוֹ שֶׁל מֹשֶׁה הִיא מֵהַיּוֹבֵל, גּוּפוֹ מֵהַשְּׁמִטָּה. רוּחוֹ שֶׁל יַעֲקֹב לְהִתְדַּבֵּק בַּשְּׁמִטָּה. גּוּף שֶׁל נְשׁוֹתָיו הָיָה בָּעוֹלָם הַזֶּה.
- כָּל אוֹתָם מְאוֹרוֹת עֶלְיוֹנִים בַּדְּמוּת שֶׁלָּהֶם לְמַטָּה בָּאָרֶץ [נ”א בִּדְמוּתָם לְמַטָּה מֵהֶם בִּדְמוּתָם לְמַטָּה בָּאָרֶץ], וְכֻלָּם תְּלוּיִים בִּרְקִיעַ הַשָּׁמַיִם. כָּאן סוֹד שֶׁל שְׁנֵי שֵׁמוֹת כְּלוּלִים כְּאֶחָד וְתִקּוּנָם שְׁלֹשָׁה, וְחוֹזְרִים לְאֶחָד זֶה כְּנֶגֶד זֶה. וְהוּא שֵׁם גָּלוּף חָקוּק כְּלוּלִים בְּסוֹד זֶה שֶׁל הָאֱמוּנָה..
Zohar Beresheet
Continued from previous DZ
157
Jacob connected to his wives in the body, and then after leaving the world, his soul ascended and connected to the Nukva. Moses separated from his wife, Tzipora, in this world, and while in the body, he tied his Ruach with the Holy Spirit, Nukva of Zeir Anpin. After his passing, his soul was attached to the supernal level of Ruach, Binah, as explained above. The levels from Binah with the Light of Ruach illuminate the levels from the Nukva, the body.
Moses’s soul is from the Jubilee, Binah, and his body is from the Shemita, the Nukva. The soul of Jacob, connected to the Shemita, is the aspect of Nukva of Zeir Anpin, and his body was with his wives in this world. For that reason, he couldn’t connect to the Nukva of Zeir Anpin in this world only after his passing.
158
All those upper lights are found in their image below in the land, and all of them depend on the heavens that illuminate their Light to the lower as it is written;
Genesis 1:17
“וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל הָאָרֶץ.”
“God set them in the firmament of the heavens to give light on the earth,”
It is the secret of the names מצפ” ץ מצפ” ץ that are considered as one, and their correction is in the three lines: Right, Left, and center. Then they face each other in the name “אחד” “One” and the secret of the verse;
Zecharia 14:9
“וְהָיָה יְהוָה לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד.”
“And YHVH shall be King over all the earth. On that day, it shall be— “YHVH is one (אֶחָד),” And His name one(אֶחָד).”
Lesson;
“All those upper lights found in their image below.”
To understand this, consider the soul as the Light from above and the body as the image of the soul manifested in this world. It is similar to a person wearing clothes. From his clothes, we can tell the shape of his body under the clothes.
Everything ‘corporeal’ in this world is an image formed and shaped by its inner Light. For this reason, at a high level, Kabbalists can read a person’s soul from his face.
As we enter the week leading up to Rosh Hashanah, it’s a special time. It is a day that Hashem takes a look at all our actions. The dedication we show in studying the Torah, Zohar, and other sacred texts shines brightly, adding positivity to our lives. We also earn merits that Hashem considers when evaluating our last year and deciding the shape of the coming year for us.Let’s take this time to delve deeper into our studies, fostering a stronger bond with Hashem and spreading more Light in a world that now feels shadowed.
Tzedakah and giving tithes play a vital role, positively shaping our connection to Hashem. Let’s generously share our blessings, especially with channels of Light that strengthen our spiritual bond.The Daily Zohar reflects the gifts of wisdom I’ve received from Hashem and wish to share with all. The Daily Zohar studies are free for everyone worldwide, and our projects depend on the generosity of people like you.
Consider showing appreciation if you’ve found value in the Daily Zohar. Just like any other source that enlightens your path, it’s wonderful to give back. A donation button below is a simple way to express gratitude for the Light that shines through the Daily Zohar to you and many around the world.Remember, it’s always best to give according to your ability, reflecting how much you benefit and connect to the Light source.
💜DonateMay Hashem bless you and yours with all the blessings written in the Torah, strong health, long life, and sustenance.
With unconditional love to all, Shannah Tova and Chatima Tova
Zion
THE ULTIMATE KABBALISTIC GUIDE TO ROSH HASHANAH
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Daily Zohar 4350
Hebrew translation:
- מֹשֶׁה שִׁמֵּשׁ בַּלְּבָנָה בְּעוֹד שֶׁהוּא בַּגּוּף וְצִוָּה אוֹתָהּ לִרְצוֹנוֹ, וּכְשֶׁנִּפְטַר מֵהָעוֹלָם הַזֶּה, עָלָה בַּעֲלִיָּה עֶלְיוֹנָה בְּרוּחַ הַקֹּדֶשׁ, וְחָזַר בְּרוּחַ לַיּוֹבֵל הָעֶלְיוֹן (בִּינָה), וְשָׁם נִדְבַּק בְּאוֹתָם שִׁשִּׁים רִבּוֹא שֶׁהָיוּ שֶׁלּוֹ. מַה שֶּׁלֹּא הָיָה כֵּן לְיַעֲקֹב, שֶׁהוּא חָזַר בְּרוּחַ לְתוֹךְ הַשְּׁמִטָּה מַה שֶּׁלֹּא הָיָה כָּךְ בְּחַיָּיו, [הֱיוֹת] כֵּיוָן שֶׁבַּיִת אַחֵר הָיָה לוֹ.
- וְאֶרֶץ הַקְּדוֹשָׁה נִתְתַּקְנָה בַּתִּקּוּן [הָעוֹלָם שֶׁלְּמַטָּה] בַּכֹּחַ שֶׁלְּמַעְלָה. וְעַל זֶה לֹא רָאוּי לִהְיוֹת כֻּלָּם כְּאֶחָד. אֵלֶּה שֶׁל הָעוֹלָם הָעֶלְיוֹן הָיוּ לְבַדָּם כֻּלָּם בְּרוּחַ, וְאֵלֶּה שֶׁל הָעוֹלָם הַתַּחְתּוֹן הָיוּ כֻלָּם לְבַדָּם בְּגוּף, וְלֹא רְאוּיִים לִהְיוֹת אֵלֶּה וְאֵלֶּה בְּתוֹךְ הַלְּבָנָה, אֶלָּא אֵלֶּה תּוֹךְ הַלְּבָנָה וְאֵלֶּה בַּחוּץ, לְהָאִיר אֵלֶּה מִתּוֹךְ אֵלֶּה.
- וְכֻלָּם שֶׁנִּכְנְסוּ בָּאָרֶץ, דְּמוּת הָרִאשׁוֹנִים הָיוּ, וְלֹא הָיוּ בַּעֲלִיָּה עֶלְיוֹנָה כְּמוֹתָם, בִּגְלַל שֶׁלֹּא יִהְיֶה דוֹר וְלֹא הָיָה מִקֹּדֶם כְּמוֹ אוֹתָם רִאשׁוֹנִים שֶׁנִּרְאָה לָהֶם זִיו כְּבוֹד רִבּוֹנָם פָּנִים בְּפָנִים..
Zohar Beresheet
Continued from previous DZ
154
Moses unified Zeir Anpin and the Nukva when he was in a body in this world, and the Nukva followed his will. When he passed away, he ascended to the uppermost level with his Holy Spirit (Ruach HaKodesh רוח הקודש), uniting his Ruach to the level of Jubilee, Binah. There, he was attached to the six hundred thousand souls of the generation of the desert that were part of his aspect.
It was not the case with Jacob because, after his death, he did not ascend to Binah like Moses, but rather his Ruach returned to the Shemita (שְּׁמִטָּה), that is, to the Nukva of Zeir Anpin.
During his lifetime, he was not attached to the Nukva of Zeir Anpin as he was after his death because, during his life, he had a wife, which is a different aspect of Nukva. For that reason, he could not ultimately unite with the Nukva of Zeir Anpin as he connected after his death.
155
The power of the Mother, Binah, supported and established the Holy Land at the lower level. For that reason, it is not appropriate to have the aspect of Moses and the souls connected to him at the same time as with Jacob and the souls attached to him at the level of the Nukva below.
Those on the upper level of Binah are on the outside, and those on the lower level are inside the Nukva and the aspect of the body and the Holy Land. The body needs the illumination of Ruach, so the souls on the outside, from Binah, illuminate the body that is the souls in the Holy Land.
156
All those who entered the Land had the image of those from the generation of the desert but were not at the same higher level as them because there would be no other generation like the one that left Egypt and saw the Light radiation of their master seen face to face.
As we enter the week leading up to Rosh Hashanah, it’s a special time. It is a day that Hashem takes a look at all our actions. The dedication we show in studying the Torah, Zohar, and other sacred texts shines brightly, adding positivity to our lives. We also earn merits that Hashem considers when evaluating our last year and deciding the shape of the coming year for us.Let’s take this time to delve deeper into our studies, fostering a stronger bond with Hashem and spreading more Light in a world that now feels shadowed.Tzedakah and giving tithes play a vital role, positively shaping our connection to Hashem. Let’s generously share our blessings, especially with channels of Light that strengthen our spiritual bond.The Daily Zohar reflects the gifts of wisdom I’ve received from Hashem and wish to share with all. The Daily Zohar studies are free for everyone worldwide, and our projects depend on the generosity of people like you.
Consider showing appreciation if you’ve found value in the Daily Zohar. Just like any other source that enlightens your path, it’s wonderful to give back. A donation button below is a simple way to express gratitude for the Light that shines through the Daily Zohar to you and many around the world.
Remember, it’s always best to give according to your ability, reflecting how much you benefit and connect to the Light source.
💜DonateMay Hashem bless you and yours with all the blessings written in the Torah, strong health, long life, and sustenance.
With unconditional love to all, Shannah Tova and Chatima Tova
Zion
THE ULTIMATE KABBALISTIC GUIDE TO ROSH HASHANAH
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Daily Zohar 4349
Hebrew translation:
- מֹשֶׁה הָיָה בַּחוּץ, וְלֹא נִכְנַס לְשָׁם לֹא גוּפוֹ וְלֹא עַצְמוֹתָיו. אֶלָּא נִכְנְסָה הַשְּׁכִינָה לָאָרֶץ. אַחַר שֶׁמֹּשֶׁה מֵת וְחָזְרָה לְבַעְלָהּ הָרִאשׁוֹן, וַדַּאי הוּא יַעֲקֹב. מִכָּאן נְקֵבָה שֶׁנִּשֵּׂאת לִשְׁנַיִם בְּאוֹתוֹ הָעוֹלָם, הִיא חוֹזֶרֶת לָרִאשׁוֹן. מֹשֶׁה הָיָה בַּחוּץ, כֵּיוָן שֶׁבַּעְלָהּ הָרִאשׁוֹן הָיָה בָּאָרֶץ.
- מֹשֶׁה זָכָה בְּחַיָּיו מַה שֶּׁלֹּא זָכָה בּוֹ יַעֲקֹב. יַעֲקֹב שִׁמֵּשׁ בָּהּ בְּאוֹתוֹ עוֹלָם, וּמֹשֶׁה בָּעוֹלָם הַזֶּה. וְאִם תֹּאמַר שֶׁזֶּה הָיָה הַחִסָּרוֹן שֶׁל מֹשֶׁה – לֹא כָּךְ! אֶלָּא כְּשֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, מִצַּד הַיּוֹבֵל הָיָה, וְכָל אוֹתָם שִׁשִּׁים רִבּוֹא הָיוּ מֵעוֹלָם הָעֶלְיוֹן. וּבְאוֹתָהּ הַדְּמוּת הָלְכוּ בַמִּדְבָּר, וְאֶחָד מֵהֶם לֹא נִכְנַס לָאָרֶץ, אֶלָּא בְּנֵיהֶם תּוֹלְדוֹתֵיהֶם כָּרָאוּי, שֶׁהֵם תִּקּוּן הַלְּבָנָה, וְכָל מַעֲשֵׂי הָאָרֶץ הָיוּ תִקּוּן הַלְּבָנָה..
Zohar Beresheet
DZ 4349
Continued from previous DZ
152
Moshe was outside the Holy Land, and neither his body nor his bones entered the Land. But after Moses died, the Shechina entered the Land and returned to her first husband, Jacob. Because Moses was in the aspect of the inner level of Zeir Anpin, he could be with the Nukva only during his life but not after his death. The spiritual law is that if a woman is married to two men, she returns to her first husband after her death. Moses was buried outside the Land of Israel because the first husband of the Nukva, Jacob, was inside the Land.
153
Moses had merits in his life that Jacob did not have. Jacob unified Zeir Anpin with the Nukva in the upper world only after his death. Moses caused the unification of Zeir Anpin and Nukva in this world.
Not unifying Zeir Anpin and Nukva after his death is not considered a shortcoming for Moses. Because when Israel came out of Egypt, it was from the aspect of the Jubilee, which is Binah. All six hundred thousand people of the generation that left Egypt were with souls from the upper world, Binah. None of them entered the Land, but their children did because their correction was related to the Nukva, working the Land of Israel.
Lesson;
The souls of Israel come from Zeir Anpin, and because the Nukva is corrected in the upper world, Binah, the soul’s roots of Israel are also in Binah. They could not be redeemed from the level of Zeir Anpin, and to redeem them, the Holy One, Blessed be He, drew souls from Binah to the entire generation that left Egypt. This is the secret of;
Jeremiah 31:10
“כִּי פָדָה יְהוָה אֶת יַעֲקֹב וּגְאָלוֹ מִיַּד חָזָק מִמֶּנּוּ.”
“For YHVH has redeemed Jacob, And ransomed him from the hand of one stronger than he.”
From the pure essence of the souls of Israel, the impurity of Egypt was stronger than the holiness of Israel, but Hashem illuminated their souls with the Light of Binah to elevate and redeem them.
{||}
Daily Zohar 4348
Hebrew translation:
- יַעֲקֹב בְּיוֹסֵף לָקַח אֶת הַבַּיִת, שֶׁכָּתוּב (בראשית לז) אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף. מֹשֶׁה לֹא שִׁמֵּשׁ בָּהּ עַד שֶׁלָּקַח אוֹתוֹ אֶת יוֹסֵף. כְּשֶׁיָּצְאָה הַשְּׁכִינָה מֵהַגָּלוּת, לֹא יָכוֹל לְהִזְדַּוֵּג בָּהּ, רַק בְּיוֹסֵף, שֶׁכָּתוּב (שמות יג) וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ. לָמָּה כָּתוּב עִמּוֹ? אֶלָּא גוּף לֹא מִזְדַּוֵּג בִּנְקֵבָה עַד שֶׁמִּזְדַּוֵּג עִם הַבְּרִית. וְעַל זֶה מֹשֶׁה לָקַח לוֹ אֶת יוֹסֵף עִמּוֹ. כֵּיוָן שֶׁהָיָה עִמּוֹ, שִׁמֵּשׁ בִּנְקֵבָה כָּרָאוּי. וְלָכֵן יַעֲקֹב מֹשֶׁה וְיוֹסֵף הוֹלְכִים כְּאֶחָד.
- יַעֲקֹב מֵת, וְגוּפוֹ הִכְנִיסוּ אוֹתוֹ לָאָרֶץ הַקְּדוֹשָׁה. יוֹסֵף מֵת, גּוּפוֹ לֹא נִקְבַּר בְּאֶרֶץ הַקֹּדֶשׁ, אֶלָּא עַצְמוֹתָיו. מֹשֶׁה [מֵת] – לֹא זֶה וְלֹא זֶה, לָמָּה? אֶלָּא יַעֲקֹב בַּעְלָהּ הָרִאשׁוֹן שֶׁל הַגְּבִירָה הָיָה. מֵת יַעֲקֹב – הִזְדַּוְּגָה בְּמֹשֶׁה. וּבְעוֹד שֶׁמֹּשֶׁה הָיָה בָּעוֹלָם הַזֶּה, צִוָּה אוֹתָהּ כָּרָאוּי, וְהוּא הָיָה בַּעְלָהּ הַשֵּׁנִי.
- אֶת יַעֲקֹב הִכְנִיסוּ לָאָרֶץ הַקְּדוֹשָׁה כְּשֶׁגּוּפוֹ שָׁלֵם, בִּגְלַל שֶׁהוּא גוּף. יוֹסֵף – עַצְמוֹתָיו וְלֹא גוּפוֹ, בִּגְלַל שֶׁעֲצָמוֹת הֵם צְבָאוֹת וּמַחֲנוֹת שֶׁלְּמַעְלָה, וְכֻלָּם יוֹצְאִים מֵאוֹתוֹ צַדִּיק. וְהַצַּדִּיק נִקְרָא צְבָאוֹת. מָה הַטַּעַם? בִּגְלַל שֶׁכָּל צְבָאוֹת וּמַחֲנוֹת עֶלְיוֹנִים יוֹצְאִים מִמֶּנּוּ, וְעַל זֶה עַצְמוֹתָיו, שֶׁהֵן צְבָאוֹת, נִכְנְסוּ לָאָרֶץ..
Zohar Beresheet
Continued from previous DZ
149
Genesis 37:2
“…אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף”,“This is the history of Jacob. Joseph…”
These words reveal that Jacob, through Joseph, connected to the house, which is the Nukva of Zeir Anpin. This indicates that they were holding each other.
Moses could not unify with the Nukva until he connected to Joseph, as we read in (Exodus 13:19) “וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ” “And Moses took the bones of Joseph with him.”
When the Shechina came out of the exile in Egypt, Moses was at the inner level of Zeir Anpin, and he could unify with her, but only through Joseph.
It is written “עִמּוֹ,” “with him” because, for a complete unification, the body needs to connect first with Yessod to the Nukva. Joseph was the Yessod Jacob and Moses required to connect to the Nukva, Malchut.
150
When Jacob died, his body was brought into the Holy Land. When Joseph died, his body was not buried in the Holy Land; only his bones when Israel left Egypt. Moses was buried outside the Holy Land. Why? Jacob was the first husband of the Nukva, and after Jacob’s death, the Nukva unified with Moses as her worthy husband.
151
Jacob was brought into the Holy Land with his body intact because he is a body, Tiferet, a chariot of Zeir Anpin. Joseph’s bones and not his body were brought to the Holy Land because the bones are the aspect of the armies and camps from above that come out from Yessod, tzaddik, called “צְבָאוֹת” “armies.”
What’s the point? Because all armies and superior camps came out of him and entered the Holy Land.
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Daily Zohar 4347
Hebrew translation:
- וְעוֹד, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא כָּלַל אוֹתוֹ אַחַר כָּךְ בְּהוֹד, מָתַי? לְאַחַר שֶׁמָּשַׁח מְלָכִים. וְעַל זֶה הוּא שָׁקוּל כְּמֹשֶׁה וְאַהֲרֹן. מַה מֹּשֶׁה וְאַהֲרֹן בִּשְׁנֵי צְדָדִים שֶׁלְּמַעְלָה – גַּם הוּא לְמַטָּה כְּמוֹ שֶׁאוֹתָם שְׁנֵי הַצְּדָדִים, וּמִי הֵם? נֵצַח וְהוֹד, כְּמוֹ שֶׁמֹּשֶׁה וְאַהֲרֹן שֶׁלְּמַעְלָה. וְכָל הַדְּרָגוֹת אֲחוּזוֹת זוֹ בְּזוֹ, שֶׁכָּתוּב (שם צט) מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקוֹרְאֵי שְׁמוֹ. שֶׁהֲרֵי שִׁשָּׁה צְדָדִים נִכְלְלוּ וַאֲחוּזוֹת זוֹ בְּזוֹ.
- כְּמוֹ שֶׁאֵלֶּה אֲחוּזִים, מֹשֶׁה וְאַהֲרֹן וּשְׁמוּאֵל – כָּךְ גַּם אֲחוּזִים יַעֲקֹב מֹשֶׁה וְיוֹסֵף. יַעֲקֹב בַּעַל הַבַּיִת. מֵת יַעֲקֹב – נָטַל מֹשֶׁה אֶת הַבַּיִת, וְצִוָּה אוֹתָהּ בְּחַיָּיו. יוֹסֵף עַל יְדֵי יַעֲקֹב וּמֹשֶׁה הָיָה צַדִּיק. [וּשְׁנֵיהֶם לֹא שִׁמְּשׁוּ הַבַּיִת אֶלָּא בְּיוֹסֵף, בִּגְלַל שֶׁהָיָה צַדִּיק..
Zohar Beresheet
Continued from previous DZ
147
The Holy One, blessed be He, later included Samuel in the level of Hod. It was when he anointed Shaul and David as kings. For that reason, Samuel is considered as Moses and Aharon together. As Moses and Aaron were Netzach and Hod above for Right and Left, Samuel was also below on the two sides, Netzach and Hod, like Moses and Aaron above. He elevated Netzach, Hod, and Yessod from the lower part of Zeir Anpin to be included in levels of Chessed, Gevurah, and Tiferet of Zeir Anpin.
By the Tikun that Samuel did, all levels of Zeir Anpin connected into the face of Adam (man), Malchut, as it is written;
Psalm 99:6
“מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ קֹרִאים אֶל יְהוָה וְהוּא יַעֲנֵם.”
“Moses and Aaron were among His priests, And Samuel was among those who called on His name; They called upon YHVH, and He answered them.”
148
In the same way, Moses, Aaron, and Samuel were held together, and so were Jacob, Moses, and Joseph. Jacob is the center line and considered the owner of the house, Malchut. When Jacob died, Moses took over the house and commanded it during his lifetime. Joseph Yessod was righteous, and because of that, Jacob and Moses needed him to connect to Malchut.
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Daily Zohar 4346
Hebrew translation:
- וַיִּגַּע בְּכַף יְרֵכוֹ. כְּשֶׁבָּא אֵצֶל יַעֲקֹב, לָקַח כֹּחַ מֵאוֹתוֹ פְּנוֹת עֶרֶב בַּדִּין הַקָּשֶׁה. וְיַעֲקֹב הָיָה נִכְלָל בּוֹ וְלֹא יָכֹל לוֹ. וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף יְרֵכוֹ. לָקַח תֹּקֶף הַדִּין מִשָּׁם, בִּגְלַל שֶׁיָּרֵךְ הוּא מִחוּץ לַגּוּף. שֶׁיַּעֲקֹב הָיָה גוּף, וְגוּפוֹ הָיָה כָּלוּל בְּסוֹד שֶׁל שְׁתֵּי דְרָגוֹת בְּסוֹד שֶׁנִּקְרָא אָדָם. כֵּיוָן שֶׁלָּקַח תֹּקֶף מִחוּץ לַגּוּף, מִיָּד – וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב.
- וְלֹא הִתְנַבֵּא אִישׁ מִשָּׁם עַד שֶׁבָּא שְׁמוּאֵל, וְעַל זֶה נֵצַח יִשְׂרָאֵל כָּתוּב בּוֹ, כִּי לֹא אָדָם הוּא. יְהוֹשֻׁעַ נִתְנַבֵּא מֵהוֹדוֹ שֶׁל מֹשֶׁה, שֶׁכָּתוּב (במדבר כז) וְנָתַתָּ מֵהוֹדְךָ עָלָיו. הוֹד. וְזוֹ דַרְגָּה חֲמִישִׁית. נֵצַח – יֶרֶךְ שְׂמֹאל שֶׁל יַעֲקֹב. וְלָכֵן בָּא דָוִד וְכָלַל אוֹתוֹ בַּיָּמִין, שֶׁכָּתוּב (תהלים טז) נְעִמוֹת בִּימִינְךָ נֶצַח. יְמִינְךָ לֹא כָתוּב אֶלָּא בִּימִינְךָ.
- מָה הַטַּעַם נֶחְלְשָׁה יֶרֶךְ יַעֲקֹב? בִּגְלַל שֶׁהִתְקָרֵב אֵלָיו צַד הַטֻּמְאָה וְלָקַח מִמֶּנּוּ כֹּחַ, וְהִתְעַכֵּב עַד שְׁמוּאֵל. וְעַל זֶה בָּא לְהַזְכִּיר שֶׁזֶּהוּ יָרֵךְ שֶׁל יִשְׂרָאֵל, שֶׁכָּתוּב וְגַם נֵצַח יִשְׂרָאֵל. וְעַל זֶה כָּל דְּבָרָיו הָיוּ בַדִּין בָּרֵאשִׁית וּלְבַסּוֹף..
Zohar Beresheet
Continued from previous DZ
144
Genesis 32:26
“וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף יְרֵכוֹ וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ.”
“Now when He saw that He did not prevail against him, He touched the socket of his hip; and the socket of Jacob’s hip was out of joint as He wrestled with him.”
When Esau’s minister came to Jacob, Jacob took reinforcements from the force of the evening, which is the aspect of the Left line, and Isaac’s correction.
Jacob was included in the Left line so the minister of Esau could not hurt him. Jacob represents the sefira of Tiferet, which consists of the levels of Adam, male, and female. The thighs are considered outside the body. When the angel wrestled with Jacob, he wanted to knock him down, so he touched Jacob’s thigh, which was outside Jacob’s body and a weak point of Jacob. At that moment, Jacob took strength from the forces of judgments of the Left and overcame the angel. Because Jacob drew force from the outside, he was hurt; as we read, “the socket of Jacob’s hip was out of joint.”
145
No one prophesied from the level of Netzach until Samuel came and corrected it. And so it is written next to “Netzach Yisrael,” “will not lie nor relent for He is not a man (Adam).”
Netzach is outside the body, meaning below the level of Tiferet. There is no connection to the two levels of Adam below Tiferet.
No one corrected it until Samuel elevated it and included it in the Right; therefore, it is said, “will not lie.” The level of Hod remained weak because even Samuel could not correct it, but it will be corrected in the future at the end of the Tikun. It is implied when we read that after the fight with the angel, “and he limped on his thigh” (Genesis 32:32).
Joshua was before the Prophet Samuel came. And so he could not prophesize from Netzach because of the weakness on the Left, caused by the angel’s touch, as explained above. Joshua prophesied from Moshe’s Sefirah of Hod, as it is written;
Numbers 27:20
“וְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל.”
“And you shall put some of your splendor (Hod) on him (Joshua), so that all the congregation of the sons of Israel may obey him.”
146
He asks why Jacob’s hip weakened?, and replies, Because the impure side came close to him, and he took strength from it. The negative side holds where there is a lack of holiness. And in this case, it was delayed until Samuel came. This is why it is written; “And also, Netzach Israel…”.
Zeir Anpin has two levels: in the level of smallness, “קטנות,” it is called “Jacob,” and in a state of maturity, “גדלות,” it is called “Israel.”
Samuel corrected Netzach by elevating it from the level of “Jacob” to the level of “Israel” (1 Samuel 15:29).
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Daily Zohar 4345
Hebrew translation:
- שֵׁנִי, אוֹר שֶׁהוֹלֵךְ לִהְיוֹת חָשׁוּךְ לְעֵת פְּנוֹת עֶרֶב. הַסּוֹד שֶׁל תְּפִלַּת יִצְחָק לְהַתְקִין דַּרְגָּה זוֹ, שֶׁכָּתוּב (בראשית כד) וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עֶרֶב. הִסְתַּכְּלוּת שֶׁל עֶרֶב, וַחֲשׁוּכִים כֻּלָּם אֶצְלוֹ. בִּפְנוֹת הָעֶרֶב הַזֶּה הִסְתַּכֵּל יַעֲקֹב בְּאוֹתוֹ מְמֻנֶּה שֶׁל עֵשָׂו.
- שְׁלִישִׁי, אוֹר שֶׁכּוֹלֵל שְׁנֵי אֵלּוּ, אוֹר שֶׁמֵּאִיר בִּרְפוּאָה, סוֹד הַכָּתוּב בְּיַעֲקֹב (בראשית לב) וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ וְגוֹ’. וַדַּאי כְּשֶׁנִּכְלָל בְּאוֹתוֹ פְּנוֹת עֶרֶב. מִכָּאן וָהָלְאָה וְהוּא צֹלֵעַ עַל יְרֵכוֹ. זֶהוּ נֵצַח יִשְׂרָאֵל.
- עַל יְרֵכוֹ, יְרֵכוֹ כָּתוּב וְלֹא יְרֵכָיו, זוֹ דַּרְגָּה רְבִיעִית, שֶׁלֹּא הִתְנַבֵּא אִישׁ מִשָּׁם עַד שֶׁבָּא שְׁמוּאֵל, וְעָלָיו כָּתוּב (שמואל-א טו) וְגַם נֵצַח יִשְׂרָאֵל וְגוֹ’. אָז נִתְקַן שֶׁהָיָה חַלָּשׁ כְּשֶׁהִסְתַּכֵּן יַעֲקֹב אָבִינוּ עִם הַמְמֻנֶּה שֶׁל עֵשָׂו..
Zohar Beresheet
Continued from previous DZ
141
The second Light that becomes darker by evening is the secret of Isaac’s afternoon prayer to correct that level, as it is written;
Genesis 24:63
“וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה גְמַלִּים בָּאִים.”
“And Isaac went out to meditate in the field in the evening, and he lifted his eyes and looked, and there, the camels were coming.”
At the time before the evening, darkness begins to spread. Isaac ‘went out’ of this realm of the Left to draw Chassadim with his meditation.
At the same time of the day before the evening, Jacob saw the minister of Esau, that on him it was said;
Genesis 32:25
“וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר.”
“Then Jacob was left alone, and a Man wrestled with him until the breaking of day.”
142
The third Light includes the previous two, a light that illuminates healing. It is the secret of;
Genesis 32:32
“וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת פְּנוּאֵל וְהוּא צֹלֵעַ עַל יְרֵכוֹ.”
“Just as he crossed over Penuel, the sun rose on him, and he limped on his thigh.”
The Chassadim brings the Light of healing to the Left. The third Light is the aspect of the middle line that controls the Right and the Left and brings the Light of Tiferet, the attribute of Jacob. From this point on, Jacob limped on his thigh, which is the aspect of Netzach, as it is said Netzach Israel, meaning the aspect of Netzach of Israel, who is Jacob. The two legs have the aspects of Netzach and Hod.
143
“On his thigh” is written in a single form, not his thighs. This is the fourth level that no one prophesied from there until Samuel came, and on it is written;
1 Samuel 15:29
“וְגַם נֵצַח יִשְׂרָאֵל לֹא יְשַׁקֵּר וְלֹא יִנָּחֵם כִּי לֹא אָדָם הוּא לְהִנָּחֵם.”
“And also the Strength (נֵצַח, Netzach) of Israel will not lie nor relent. For He is not a man, that He should relent.”
Netzach is above Hod, meaning that Hod is included in it. When Jacob put himself in danger fighting the angel of Esau, it was the point that Netzach was corrected on the Right and Hod on the Left.
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Daily Zohar 4344
Hebrew translation:
- בְּרֹאשׁ הַכֹּל. א רֹאשׁ וָסוֹף שֶׁל כָּל הַדְּרָגוֹת. הָרֹשֶׁם שֶׁנִּרְשָׁמִים בּוֹ כָּל הַדְּרָגוֹת, וְלֹא נִקְרָא אֶלָּא אֶחָד. לְהַרְאוֹת שֶׁאַף עַל גַּב שֶׁיֵּשׁ בּוֹ דְּמֻיּוֹת רַבּוֹת, אֵינוֹ אֶלָּא אֶחָד. וַדַּאי הִיא הָאוֹת שֶׁעֶלְיוֹנִים וְתַחְתּוֹנִים תְּלוּיִים בָּהּ.
- רֵאשִׁית שֶׁל אָלֶ”ף, סֵתֶר שֶׁל סוֹד הַמַּחֲשָׁבָה הָעֶלְיוֹנָה. וְאוֹתָהּ הִתְפַּשְּׁטוּת שֶׁל אוֹתוֹ רָקִיעַ עֶלְיוֹן, הַכֹּל נִסְתָּר בְּאוֹתוֹ הָרֹאשׁ. בִּגְלַל שֶׁכְּשֶׁיּוֹצֵאת א’ מֵרָקִיעַ הַזֶּה, בִּדְמוּת שֶׁל סוֹד רֹאשׁ הַמַּחֲשָׁבָה יוֹצֵאת. בְּאוֹתוֹ אֶמְצַע שֶׁל אָלֶ”ף כְּלוּלִים בּוֹ שֵׁשׁ דְּרָגוֹת, סוֹד שֶׁל כָּל הַחַיּוֹת הַנִּסְתָּרוֹת הָעֶלְיוֹנוֹת [ס”א שֶׁעוֹלוֹת] [ס”א שֶׁתְּלוּיוֹת] מִתּוֹךְ הַמַּחֲשָׁבָה.
- אוֹר אֶחָד שֶׁמֵּאִיר וְנִגְנָז, זֶה אוֹר שֶׁל אוֹת ט שֶׁל בְּרֵאשִׁית. חֹם הַיּוֹם שֶׁהָיָה יוֹשֵׁב אַבְרָהָם פֶּתַח הָאֹהֶל, שֶׁהוּא פֶּתַח מִלְּמַטָּה לְמַעְלָה, וְחֹם הַיּוֹם מֵאִיר עַל אוֹתוֹ פֶּתַח וּמֵאִיר מִשָּׁם..
Zohar Beresheet
Continued from previous DZ
138
At the beginning of everything, the letter א Alef was formed as the head and the bottom of all levels. All levels were written with this letter as one. The א is numerically 1 to indicate that although it has many forms, it includes all the levels because all levels come out from the א, making all the upper and lower levels depend on the letter א.
Lesson;
The letter א, Alef, when spelled אלף, it has the numerical value of 111 to show us that the 1st letter is unique and wondrous. The letter Alef can be rearranged to show the word פלא, meaning “wonder,” also 1000 is אלף. The final letters that come after the 22 letters are ךםןףץ. The last letter is numerically 900, and when it completes the circle, it becomes 1000, returning to the first letter א 1.
The letter is the spelled form of the small and narrow hole that comes from the endless, which is the letter Yod that begins the א, is spelled יוד, Yod, Vav, dalet. The letter Alef is Yod at the top, Vav in the middle (diagonally), and a small Dalet or Yod below the Vav.
139
The top of the א that is the Yod of the letter א is the secret of the supernal thought of Creation. It alludes to the elevation of Malchut to the place of Binah of Father and Mother, called the supernal thought. These levels brought down to Israel Sava and Tevuna, and only the vessels of Keter and Chokmah were left in Father and Mother.
When the א emerges from this firmament, it comes in the form of the secret of the beginning of the thought. The Vav in the middle of the א Alef includes the levels of Chessed, Gevurah, Tiferet, Netzach, Hod, and Yessod, which is the secret of all the living creatures above, at the level of the thought.
140
One light that shone and concealed is the light of the letter ב of Beresheet, “בראשית” “In the Beginning.” The third part of the letter א Alef is the lower Yod, which is the dagesh in the letter ב of “בראשית.” It represents the opening from the bottom up, that is, the aspect of the Light of Chessed of Abraham, as in the opening of Abraham’s tent;
Genesis 18:1
“וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם.”
“Then YHVH appeared to him by the terebinth trees of Mamre as he was sitting in the tent door in the heat of the day.”
Friday would be a good day to make a Donation, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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Daily Zohar 4269
Hebrew translation:
- דָּבָר אַחֵר כִּזְרַע גַּד הוּא – כִּזְרַע גָּד לָבָן, וְנִקְפֶּה כְּשֶׁיּוֹרֵד לָאֲוִיר, וְנִטְחַן (וְהִתְגַּשֵּׁם) (וְנִבְלַע) בַּגּוּף, וַהֲרֵי פֵּרְשׁוּהָ הַחֲבֵרִים. וְעֵינוֹ כְּעֵין הַבְּדֹלַח, כְּמוֹ אוֹתוֹ בְּדוֹלַח שֶׁהוּא לָבָן, כְּגוֹן הַיָּמִין (לֹבֶן הָעַיִן) שֶׁלְּמַעְלָה. (כִּזְרַע גָּד, כָּךְ לֹא נִקְרְאוּ בְאֶרֶץ מִצְרַיִם, אֲבָל לְכָךְ מְכַשְּׁפִים זֶרַע כִּזְרַע גָּד הוּא, כִּזְרַע גָּד לָבָן, וְכֹחוֹ כַּאֲשֶׁר יוֹרֵד מִלְמַעְלָה לְמַטָּה).
- אָמַר רַבִּי יִצְחָק, מַה שּׁוֹנֶה (שֶׁאָמַר) מֹשֶׁה בְּדָבָר זֶה (חָלַשׁ) לְמַעְלָה כִּנְקֵבָה, שֶׁכָּתוּב אִם כָּךְ אַתְּ עֹשֶׂה לִּי? אַתְּ?! אַתָּה צָרִיךְ לוֹ לִהְיוֹת! אֶלָּא לְמָקוֹם שֶׁהַמָּוֶת שׁוֹרֶה בּוֹ הוּא אָמַר, וְאוֹתוֹ מָקוֹם שֶׁל הַנְּקֵבָה הוּא. בִּגְלַל זֶה אָמַר הָרְגֵנִי נָא הָרוֹג, וְזֶה עֵץ הַמָּוֶת. וַהֲרֵי בֵּאַרְנוּ שֶׁבְּעֵץ הַחַיִּים לֹא שׁוֹרֶה הַמָּוֶת. וְעַל כָּךְ חָזַר לְגַבֵּי אִילַן הַמָּוֶת וְאָמַר אַתְּ, וְלֹא אָמַר אַתָּה, וְכָךְ צָרִיךְ לוֹ..
Zohar Behaalotcha
Continued from previous DZ
135
Another interpretation of “like coriander seed (גַּד)” is like a white seed that freezes when it descends into the air and is swallowed by the body. The friends have already explained that it looks like a white crystal, like the white of the eye above that, represents the Right above, which is Chessed, which is called white.
Lesson;
The Manna came from the upper spiritual source of Chessed. From pure energy, it became solid as it descended to earth. Because it’s a highly spiritual source, people could consume it and have their desired taste.
136
Numbers 11:15
“וְאִם כָּכָה אַתְּ עֹשֶׂה לִּי הָרְגֵנִי נָא הָרֹג אִם מָצָאתִי חֵן בְּעֵינֶיךָ וְאַל אֶרְאֶה בְּרָעָתִי.”
“If You treat me like this, please kill me here and now—if I have found favor in Your sight—and do not let me see my wretchedness!”
Rabbi Yitzchak asked, what is the difference that Moshe said, “If You (אַתְּ) treat me like this” in a feminine form? He should have said “You” and “אַתָּה” in a masculine form. He explains that Moses was referring to a place where there is death, which aspect of a female is Malchut. For that reason, he said,” Kill me here and now” That is the tree of death. There is no death in the Tree of Life; therefore, he referred to the Tree of Death with a feminine form that is Malchut. He did not say you in a masculine form because the Tree of Life has no death.
Lesson;
The mixed multitude didn’t like the Manna and pushed the Israelites to cry with them to Moses to bring back the menu they had in Egypt.
The lack of appreciation for the kindness and chassadim that Hashem bestowed upon them created a separation that angered Hashem, and Moses was upset from hearing their complaints.
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Daily Zohar 4268
Hebrew translation:
- אֶלָּא וַדַּאי לֹא הֶחֱזִיר פָּנָיו מֵהֶם. וּמֶה עָשָׂה בְּשָׁעָה שֶׁהָאָרוֹן הִתְחִיל לְהַשְׁרוֹת? אָמַר מֹשֶׁה שׁוּבָה ה’, וְאָז שׁוֹרֶה הָאָרוֹן, וְהַשְּׁכִינָה עוֹמֶדֶת בְּצַד אַחֵר, וְהַפָּנִים מוּל יִשְׂרָאֵל וּמוּל הָאָרוֹן. (וּמִשּׁוּם כָּךְ) וְאָז הַכֹּל נִכְלָל (לְתוֹכָהּ) לַכִּוּוּן, לָאָרוֹן וּלְיִשְׂרָאֵל. אֶלָּא שֶׁיִּשְׂרָאֵל גָּרְמוּ אַחַר כָּךְ, שֶׁכָּתוּב וַיְהִי הָעָם כְּמִתְאֹנֲנִים.
- אָמַר רַבִּי אֶלְעָזָר, אֲנִי שֶׁאָמַרְתִּי מִסִּפְרוֹ שֶׁל רַב יֵיבָא סָבָא, שֶׁאָמַר שֶׁבֵּין מִצַּד זֶה וּבֵין מִצַּד זֶה חָזַר. אָמַר לוֹ, נָאֶה אָמַר, אֲבָל זֶה שֶׁאָמַרְנוּ, כָּךְ תִּמְצָא בְּסִפְרוֹ שֶׁל רַב הַמְנוּנָא סָבָא, וְכָךְ זֶה בְּוַדַּאי.
- וְהַמָּן כִּזְרַע גַּד הוּא. אָמַר רַבִּי יוֹסֵי, לְהַעֲמִיד זֶרַע וַחֲיָלוֹת בָּאָרֶץ, כְּמוֹ שֶׁנֶּאֱמַר (בראשית מט) גָּד גְּדוּד יְגוּדֶנּוּ. מַה זֶּרַע גָּד נָטְלוּ חֶלְקָם בְּאֶרֶץ אַחֶרֶת, כָּךְ הַמָּן שָׁרָה עַל יִשְׂרָאֵל מִחוּץ לָאָרֶץ הַקְּדוֹשָׁה..
Zohar Behaalotcha
Continued from previous DZ
132
What is certain is that Malcut did not turn her face away from Israel. When the Ark started its rest, Moses said;
Numbers 10:36
“וּבְנֻחֹה יֹאמַר שׁוּבָה יְהוָה רִבְבוֹת אַלְפֵי יִשְׂרָאֵל.”
“And when it rested, he said: “Return, O YHVH, To the many thousands of Israel.”
With these words, Moses tells that the illumination of Chokmah stopped and the Light of Chassadim of Zeir Anpin is revealed. Now that the Ark is rested, the Shechina can be on the Right side that is Chassadim and receive the upper three sefirot from Chassadim of Zeir Anpin. Her face is now toward Israel and the Ark. She receives the Chassadim from the Ark and brings them to Israel and then she is included from everything, from the Ark and from Israel. But later Israel caused the Malchut to return her rear to them, as it is written;
Numbers 11:1
“וַיְהִי הָעָם כְּמִתְאֹנְנִים רַע בְּאָזְנֵי יְהוָה וַיִּשְׁמַע יְהוָה וַיִּחַר אַפּוֹ וַתִּבְעַר בָּם אֵשׁ יְהוָה וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה.”
“Now when the people complained, it displeased the YHVH; for YHVH heard it, and His anger was aroused. So the fire of the LORD burned among them, and consumed some in the outskirts of the camp.”
Because of that, the letter Nun reversed, and therefore it is written as a reversed Nun between “And the people were like mourners” and “And the people were like mourners.”
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133
Rabbi Elazar said, what I said is from the book of Rabbi Yaiva Saba who said this, that between the two sides, the letter Nun turns her face. When the Ark was traveling, the Nun turned her face to the Ark and her back to Israel. You said it well that the letters Nuns are written as they should, but what I said that she turned her back to Israel is not because of the rest but because of what is written after, “the people complained”, can be found in the book of Rabbi HaManuna Saba.
134
Numbers 11:7
“וְהַמָּן כִּזְרַע גַּד הוּא וְעֵינוֹ כְּעֵין הַבְּדֹלַח.”
“Now the manna was like coriander seed (גַּד), and its color like the color of bdellium”
Rabbi Yossi said “like a coriander (גַּד) seed”, meaning like a regiment, that is to maintain a seed and armies in the land.
Genesis 49:19
“גָּד גְּדוּד יְגוּדֶנּוּ וְהוּא יָגֻד עָקֵב.”
“Gad, a troop shall tramp upon him, But he shall triumph at last.”
The tribe of Gad (גַּד) took their share outside the Holy Land, beyond the Jordan river. So it was with the manna that came to Israel outside of the Holy Land. That is, in the wilderness.
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Daily Zohar 4266
Hebrew translation:
- אָמַר רַבִּי יְהוּדָה, כָּל כֹּהֵן שֶׁלֹּא יוֹדֵעַ סוֹד זֶה, וּלְמִי מְבָרֵךְ, וּמַהִי הַבְּרָכָה שֶׁמְּבָרֵךְ – אֵין בִּרְכָתוֹ בְּרָכָה, וְהַיְנוּ מַה שֶּׁכָּתוּב (מלאכי ב) כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ. מַה זֶּה דַּעַת? דַּעַת סְתָם. וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ, עֶלְיוֹנִים יְבַקְשׁוּ מִפִּיהוּ. וּמַה יְבַקְשׁוּ מִפִּיהוּ? תּוֹרָה. תּוֹרָה סְתָם. אֵיךְ אֲחוּזָה תוֹרָה שֶׁלְּמַעְלָה שֶׁנִּקְרֵאת תּוֹרָה סְתָם? שֶׁלָּמַדְנוּ, תּוֹרָה שֶׁבִּכְתָב וְתוֹרָה שֶׁבְּעַל פֶּה בְּאוֹתָם כְּתָרִים עֶלְיוֹנִים שֶׁנִּקְרְאוּ כָּךְ. מָה הַטַּעַם? כִּי מַלְאַךְ ה’ צְבָאוֹת הוּא. וְלָמַדְנוּ שֶׁצָּרִיךְ הַכֹּהֵן לְכַוֵּן בְּאוֹתָם דְּבָרִים שֶׁלְּמַעְלָה לְיַחֵד אֶת הַשֵּׁם הַקָּדוֹשׁ כְּפִי שֶׁצָּרִיךְ.
- אָמַר רַבִּי שִׁמְעוֹן, לָמַדְנוּ בְּסִפְרָא דִּצְנִיעוּתָא, שֵׁם הַקָּדוֹשׁ גָּלוּי וּמְכֻסֶּה, שֶׁגָּלוּי הֲרֵי כָּתוּב בְּיוֹ”ד הֵ”א וָא”ו הֵ”א. שֶׁמְּכֻסֶּה כָּתוּב בְּאוֹתִיּוֹת אֲחֵרוֹת, וְאוֹתוֹ שֶׁמְּכֻסֶּה הוּא הַנִּסְתָּר (אֲחֵרִים, וְאוֹתוֹ שֶׁמְּכֻסֶּה הוּא נִסְתָּר) שֶׁל הַכֹּל. אָמַר רַבִּי יְהוּדָה, וַאֲפִלּוּ אוֹתוֹ שֶׁמְּגֻלֶּה מְכֻסֶּה בְּאוֹתִיּוֹת אֲחֵרוֹת, בִּגְלַל אוֹתוֹ טְמִיר הַטְּמִירִים בִּפְנִים.
- שֶׁהֲרֵי כָּאן צָרִיךְ הַכֹּהֵן לְצָרֵף שֵׁם הַקָּדוֹשׁ וּלְהוֹרִיד רַחֲמִים, (כֻּלָּם) שֶׁכֻּלָּם כְּלוּלִים בְּדִבּוּר שֶׁל עֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת (שֶׁכֻּלָּן מִדּוֹת) (בִּשְׁנֵי כְתָרִים) כִּתְרֵי הָרַחֲמִים. וּבְאוֹתִיּוֹת אֵלּוּ שֵׁל הַשֵּׁם הַזֶּה סְתוּמִים עֶשְׂרִים וּשְׁתַּיִם מִדּוֹת הָרַחֲמִים, וּשְׁלֹשׁ עֶשְׂרֵה שֶׁל הָעַתִּיק נִסְתָּר וְגָנוּז מֵהַכֹּל. וְתֵשַׁע שֶׁהִתְגַּלּוּ מִזְּעֵיר אַנְפִּין (בִּזְעֵיר אַנְפִּין), וּמִתְחַבְּרִים כֻּלָּם בְּצֵרוּף שֵׁם אֶחָד שֶׁהָיָה הַכֹּהֵן מְכַוֵּן כְּשֶׁפָּרַס יָדָיו בְּעֶשְׂרִים וּשְׁתַּיִם אוֹתִיּוֹת חֲקוּקוֹת..
Zohar Naso
160,
Rabbi Yitzchak said, every priest who does not know this secret, and to whom he blesses, his blessing is not a blessing. And it is written;
Malachi 2:7
“כִּי שִׂפְתֵי כֹהֵן יִשְׁמְרוּ דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ יְהוָה צְבָאוֹת הוּא.”
“For the lips of a priest should keep knowledge, And people should seek the law (Torah) from his mouth; For he is the messenger of YHVH of hosts.”
What is “knowledge”? He said. That is, the Sefira of Daat that unifies Chokmah and Binah. The Torah from his mouth? He wonders; the upper ones will ask from his mouth, and what will they ask of him? The Torah? that they will ask him to know how the Torah above, that is, the written Torah, Zeir Anpin, unites with the oral Torah that is Malchut. What is the reason for that? He explains, because as the scripture concludes “For he is the messenger of YHVH of hosts”. We learned that the priest should meditate on these things and unify the Holy Name as it should be.
161
Rabbi Shimon said, we studied in Sifra Ditzniuta that the Holy Name is revealed and concealed. The revealed is written in יוד-הא-ואו-הא. The concealed is written in other letters. And that which is concealed is hidden from all. Rabbi Yitzchak said, and even the one that was revealed is covered with other letters because it is the hidden one of all the hidden ones inside.
162
Because here, the priest has to bring the holy name and draw mercy, All of which are included in the 22 letters of the crowns of mercy that is teh secret of 22 letters, אנקתם פסתם פספסים דיונסים, which is brought in the blessing of priests. And with these letters of this name are sealed 22 attributes of Mercy, which are the 13 of the Dikna of Atika, which is hidden and concealed from all, and the 9 connections of the Dikna that are revealed by Zeir Anpin. Together they are 22, and all 22 attributes of Mercy come together with one name that the priest meditates on when he raises his hands, that is, in the name of 22 אנקתם פסתם פספסים דיונסים.
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Daily Zohar 4265
Hebrew translation:
- לָמַדְנוּ, כֹּהֵן שֶׁפּוֹרֵשׂ יָדָיו, צָרִיךְ שֶׁהָאֶצְבָּעוֹת לֹא יִתְחַבְּרוּ זוֹ בָּזוֹ, כְּדֵי שֶׁיִּתְבָּרְכוּ כְתָרִים קְדוֹשִׁים כָּל אֶחָד וְאֶחָד לְבַדּוֹ כְּמוֹ שֶׁרָאוּי לוֹ, מִשּׁוּם שֶׁשֵּׁם הַקָּדוֹשׁ צָרִיךְ לְהִתְפָּרֵשׁ בְּאוֹתִיּוֹת רְשׁוּמוֹת שֶׁלֹּא לְעָרֵב זֶה בָּזֶה, וְלֹא יִתְכַּוֵּן (וּלְהִתְכַּוֵּן) בְּאוֹתָם דְּבָרִים.
- אָמַר רַבִּי יִצְחָק, רוֹצֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיִּתְבָּרְכוּ עֶלְיוֹנִים כְּדֵי שֶׁיִּתְבָּרְכוּ תַחְתּוֹנִים, וְיִתְבָּרְכוּ עֶלְיוֹנִים שֶׁהֵם קְדוֹשִׁים בִּקְדֻשָּׁה עֶלְיוֹנָה עַל יְדֵי הַתַּחְתּוֹנִים, שֶׁהֵם קְדוֹשִׁים בִּקְדֻשָּׁה עֶלְיוֹנָה, שֶׁהֵם קְדוֹשִׁים מִכָּל קְדוֹשִׁים שֶׁלְּמַטָּה, שֶׁכָּתוּב (תהלים קמה) וַחֲסִידֶיךָ יְבָרְכוּכָה..
Zohar Naso
Continued from previous DZ
158
We learned that a priest who raise his hands to bless, should not have his fingers connected to each other, so that the holy sefirot are properly blessed each by itself. Because the Holy Name should be expressed by the holy letters so as not to mix them. This should be the priest’s meditation.
159
Rabbi Yitzchak said, the Holy One, Blessed be He, wanted the upper levels to be blessed so that the lower ones would be blessed. Because after the upper Sefirot are filled with abundance of the blessings, they bless the lower ones. The upper Sefirot that are holy will be blessed by the lower ones that are holy in higher holiness, and they are holier than all the holies below, that are the priests, as It is written “And Your godly ones (Chassidecha, חֲסִידֶיךָ) shall bless You” (Psalm 145:10)
Lesson;
The upper sefirot are holy but until the priests below don’t raise their hands to bless the people, the holiness is not expressed below. The blessings of the Kohanim activate the flow of Light from above that fulfill all the Sefirot below.
The Kabbalists recommended to meditate on the following 22 letters during the blessing of the priests. They can be found in some prayer books.
אנקתם פסתם פספסים דיונסים
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Daily Zohar 4264
Hebrew translation:
- לָמַדְנוּ, כֹּהֵן שֶׁרוֹצֶה לִפְרֹשׂ יָדָיו, צָרִיךְ שֶׁיִּתּוֹסֵף קְדֻשָּׁה עַל קְדֻשָּׁתוֹ, שֶׁצָּרִיךְ לְקַדֵּשׁ יָדָיו עַל יַד הַקָּדוֹשׁ. מִי יָד שֶׁל הַקָּדוֹשׁ? זֶה לֵוִי, שֶׁצָּרִיךְ כֹּהֵן לִטֹּל קְדֻשָּׁה שֶׁל מַיִם מִיָּדָיו, שֶׁכָּתוּב וְקִדַּשְׁתָּ אֶת הַלְוִיִּם. הֲרֵי הֵם קְדוֹשִׁים. וְכָתוּב בַּלְוִיִּם, (במדבר יח) וְגַם אֶת אַחֶיךָ מַטֵּה לֵוִי וְגוֹ’. שֵׁבֶט אָבִיךָ – כְּלָל. מִכָּאן שֶׁכָּל כֹּהֵן שֶׁפּוֹרֵשׂ יָדָיו, צָרִיךְ לְהִתְקַדֵּשׁ עַל יְדֵי קָדוֹשׁ, לְהוֹסִיף קְדֻשָּׁה עַל קְדֻשָּׁתוֹ. וְלָכֵן לֹא יִטֹּל קְדֻשָּׁה שֶׁל מַיִם מִבֶּן אָדָם אַחֵר שֶׁאֵינֶנּוּ קָדוֹשׁ.
- וּבְסִפְרָא דִצְנִיעוּתָא לָמַדְנוּ, לֵוִי שֶׁהִתְקַדֵּשׁ כֹּהֵן עַל יָדוֹ, צָרִיךְ הוּא לְהִתְקַדֵּשׁ בַּתְּחִלָּה. וְלָמָּה לֵוִי? שֶׁיִּתְקַדֵּשׁ עַל יְדֵי כֹהֵן אַחֵר. לָמַדְנוּ, כֹּהֵן אַחֵר לֹא צָרִיךְ, שֶׁהֲרֵי כֹּהֵן שֶׁאֵינוֹ שָׁלֵם, לֹא צָרִיךְ זֶה הַכֹּהֵן הַשָּׁלֵם לְהִפָּגֵם עַל יְדֵי פָגוּם שֶׁלֹּא שָׁלֵם. אֲבָל לֵוִי שֶׁהוּא שָׁלֵם וְרָאוּי לַעֲלוֹת לַדּוּכָן וְלַעֲבֹד בְּאֹהֶל מוֹעֵד, הֲרֵי הוּא שָׁלֵם, וַהֲרֵי נִקְרָא קָדוֹשׁ, שֶׁכָּתוּב וְקִדַּשְׁתָּ אֶת הַלְוִיִּם. אָמַר רַבִּי תַנְחוּם, אַף נִקְרָא טָהוֹר, שֶׁכָּתוּב וְטִהַרְתָּ אֹתָם. וּמִשּׁוּם כָּךְ צָרִיךְ לְהוֹסִיף כֹּהֵן קְדֻשָּׁה עַל קְדֻשָּׁתוֹ..
Zohar Naso
Continued from previous DZ
156
We learned that a priest who wants to raise his hands, should add sanctification to his sanctity, that is, his hands should be sanctified by the hand of a holy, who is a levite from whose hands the priest should take the holy water. Because it is written;
Numbers 8:6
“קַח אֶת הַלְוִיִּם מִתּוֹךְ בְּנֵי יִשְׂרָאֵל וְטִהַרְתָּ אֹתָם.”
“Take the Levites from among the children of Israel and sanctify them.”
Numbers 18:2
“וְגַם אֶת אַחֶיךָ מַטֵּה לֵוִי שֵׁבֶט אָבִיךָ הַקְרֵב אִתָּךְ וְיִלָּווּ עָלֶיךָ וִישָׁרְתוּךָ וְאַתָּה וּבָנֶיךָ אִתָּךְ לִפְנֵי אֹהֶל הָעֵדֻת.”
“Also bring with you your brethren of the tribe of Levi, the tribe of your father, that they may be joined with you and serve you while you and your sons are with you before the tabernacle of witness.”
The Levites were sanctified, and every priest who carries his hand to bless Israel, must be sanctified by a Levite, who will add sanctification to his sanctity. A priest shall not take the sanctity of the water from another person who is not holy.
157
We learned in the book, Sifra Ditzniuta, that the Levite, that the priest is sanctified by his hands, he needs to sanctify himself first. He asks, why a Levite, and why not sanctified by another priest. He replies, saying that another priest can not sanctify his fellow priest, because he can be a priest with a blemish, who is forbidden to work, and the good priest does not need to be flawed by an incomplete one, but a Levite who is whole, and worthy to work in the Holy Tabernacle is called holy, as it is written; “and you shall sanctified the Levites”. Rabbi Tanchum said, they are called pure, because it is written above “purify them” (numbers 8:6). And for this reason the priest should add holiness to his holiness and be included from the side of the Levites that can purify and sanctify him.
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Daily Zohar 4263
Hebrew translation:
- וְלָמַדְנוּ, בְּאוֹתוֹ זְמַן לַחַשׁ וּשְׁתִיקָה יֵשׁ בְּכָל הָעוֹלָמוֹת. לְמֶלֶךְ שֶׁרוֹצֶה לְהִזְדַּוֵּג בַּמַּלְכָּה וְרוֹצֶה לְהִכָּנֵס אֵלֶיהָ בְּלַחַשׁ, וְכָל הַשַּׁמָּשִׁים מִתְעוֹרְרִים בְּאוֹתוֹ זְמַן וּמִתְלַחֲשִׁים: הֲרֵי הַמֶּלֶךְ בָּא לְהִזְדַּוֵּג בַּמַּלְכָּה. מִי הַמַּלְכָּה? זוֹ כְּנֶסֶת יִשְׂרָאֵל. מִי כְּנֶסֶת יִשְׂרָאֵל? כְּנֶסֶת יִשְׂרָאֵל סְתָם.
- לָמַדְנוּ, אָמַר רַבִּי יִצְחָק, כֹּהֵן צָרִיךְ לִזְקֹף יָמִין עַל שְׂמֹאל, שֶׁכָּתוּב (ויקרא ט) וַיִּשָּׂא אַהֲרֹן אֶת יָדָו אֶל הָעָם וַיְבָרֲכֵם. יָדוֹ כָּתוּב, וְלֹא יָדָיו, מִשּׁוּם שֶׁשֶּׁבַח הַיָּמִין עַל הַשְּׂמֹאל. אָמַר רַבִּי אֶלְעָזָר, סוֹד הוּא, מִשּׁוּם שֶׁכָּתוּב (בראשית ג) וְהוּא יִמְשָׁל בָּךְ..
Zohar Naso
Continued from previous DZ
154
We learned at that time, that the priests raise their hands, a whisper and silence were made in all the worlds. Like when a king who wanted to mate with the queen and come to her secretly, all the servants at that time whisper, after all, the king has come to mate with the queen. Who is the queen? She is the Congregation of Israel, which is Malchut.
155
Rabbi Yitzchak said, we learned that the priest should carry his right hand over his left, as it is written;
Leviticus 9:22
“וַיִּשָּׂא אַהֲרֹן אֶת ידו [יָדָיו] אֶל הָעָם וַיְבָרְכֵם וַיֵּרֶד מֵעֲשֹׂת הַחַטָּאת וְהָעֹלָה וְהַשְּׁלָמִים.”
“Then Aaron lifted his hand toward the people, blessed them, and came down from offering the sin offering, the burnt offering, and peace offerings.”
“His hand” is written, not his hands. which is because the right hand is praised over the left. Rabbi Elazar said, it is a secret because it is written, “And he shall rule over you.” (Genesis 3:16) referring to the man (Adam) that is the aspect of Right to rule over Eve, female, aspect of the Left.
Lesson;
In every action we do, we should use the aspect of Right (Chessed, sharing, positivity) to be able to control the Left that is judgment.
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Show DZ reading video
Daily Zohar 4262
Hebrew translation:
- וּבְשָׁעָה שֶׁהַכֹּהֲנִים פּוֹרְשִׂים יְדֵיהֶם, שֶׁבָּאִים מֵחֶסֶד, מִתְעוֹרֵר חֶסֶד שֶׁלְּמַעְלָה וּמִתְחַבֵּר בַּכֹּ”ה הַזֹּאת, וּמִתְבַּשֶּׂמֶת וּמִתְבָּרֶכֶת בְּפָנִים מְאִירוֹת לִבְנֵי יִשְׂרָאֵל, וּמַעֲבִירִים מֵהֶם דִּינִים. זֶהוּ שֶׁכָּתוּב כֹּה תְבָרֲכוּ אֶת בְּנֵי יִשְׂרָאֵל, וְלֹא אֶת שְׁאָר הָעַמִּים.
- בִּגְלַל כָּךְ כֹּהֵן וְלֹא אַחֵר. כֹּהֵן, כְּדֵי שֶׁיִּתְעוֹרֵר הַכֶּתֶר הַזֶּה שֶׁלּוֹ, חֶסֶד, עַל יָדוֹ, שֶׁנִּקְרָא חָסִיד, שֶׁכָּתוּב (דברים לג) לְאִישׁ חֲסִידֶךָ. וְהוּא בָּא מִצַּד הַחֶסֶד. וְכָתוּב (תהלים קמה) וַחֲסִידֶיךָ יְבָרְכוּכָה. אַל תִּקְרֵי יְבָרְכוּכָה, אֶלָּא יְבָרְכוּ כֹ”ה. כֹּה תְבָרֲכוּ – בַּשֵּׁם הַמְפֹרָשׁ. כֹּה תְבָרֲכוּ – בִּלְשׁוֹן הַקֹּדֶשׁ.
- לָמַדְנוּ, אָמַר רַבִּי יְהוּדָה, בְּשָׁעָה שֶׁהַכֹּהֵן שֶׁלְּמַטָּה קָם וּפוֹרֵשׂ יָדָיו, כָּל הַכְּתָרִים (סְפִירוֹת) הַקְּדוֹשִׁים שֶׁלְּמַעְלָה מִתְעוֹרְרִים וּמְתֻקָּנִים לְהִתְבָּרֵךְ, וּמְאִירִים מֵעֹמֶק הַבְּאֵר שֶׁנִּמְשָׁךְ לָהֶם מֵאוֹתוֹ עֹמֶק שֶׁיּוֹצֵא תָמִיד, וְלֹא פוֹסְקִים הַבְּרָכוֹת הַנּוֹבְעוֹת מַבּוּעִים לְכָל הָעוֹלָמוֹת, וּמִתְבָּרְכִים וּמֻשְׁקִים מִכֻּלָּם..
Zohar Naso
Continued from previous DZ
151
At the time when the priests spread their hands with the aspect of Chessed it awaken the Chessed from the upper level and connect with “כֹּה” that is the force of the Shechina in Malchut, and spread the Light and blessings with bright face for the children of Israel, and judgments are removed from them. It is said;
Numbers 6:23
“דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם.”
“Speak to Aaron and his sons, saying, ‘This is the way (כֹּה) you shall bless the children of Israel. Say to them:”
The blessings come to the children of Israel, and not for the other nations.
152
And for this reason a priest blesses, and not another, so that the sefira of Chessed would arise by the priest because he is called a ‘Chassid’, it is written;
Psalm 145:10
“יוֹדוּךָ יְהוָה כָּל מַעֲשֶׂיךָ וַחֲסִידֶיךָ יְבָרְכוּכָה.”
“All Your works shall praise You, O YHVH, And Your godly ones (Chassidecha, חֲסִידֶיךָ) shall bless You.”
We should read the word “יְבָרְכוּכָה” “shall bless you” as “יְבָרְכוּ כֹּה”, which means the blessing are through “כֹּה” referring to the holy name in the Holy Language.
153
Rabbi Yehuda said, we learned that when the priest below stands up and spreads his hands, all the holy sefirot above wake up and prepare for the blessings. They illuminate from the depth of the well that is Binah. That light is drawn to them from that dept that always comes out. The blessings that emanate are made from the springs that spread out and do not stop to nourish and bless all the worlds.
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Show DZ reading video
Daily Zohar 4261
Hebrew translation:
- אֶלָּא כָּךְ לָמַדְנוּ, כָּתוּב (תהלים כז) אִם תַּחֲנֶה עָלַי מַחֲנֶה לֹא יִירָא לִבִּי אִם תָּקוּם עָלַי מִלְחָמָה בְּזֹאת אֲנִי בוֹטֵחַ. בְּזֹאת, זֶה שֶׁאָמַרְנוּ. זֹאת חֶבֶל חֶלְקוֹ לִירַשׁ וְלַעֲשׂוֹת לוֹ נְקָמוֹת. וְשָׁנִינוּ, עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת דָּוִד מֶרְכָּבָה קְדוֹשָׁה עִם הָאָבוֹת, כְּתָרִים עֶלְיוֹנִים קְדוֹשִׁים שֶׁל הַכֹּל, שֶׁיָּרְשׁוּ הָאָבוֹת. וְלָמַדְנוּ שֶׁדָּוִד הוֹרִישׁ מַלְכוּת לְבָנָיו, וּבִמְקוֹם מַלְכוּת הָעֶלְיוֹנָה הִתְחַזֵּק וְיָרַשׁ הוּא וּבָנָיו מַלְכוּת זוֹ שֶׁלֹּא תַעֲבֹר מִשִּׁלְטוֹנָם לְדוֹרֵי דוֹרוֹת.
- וְלָמַדְנוּ, בְּשָׁעָה שֶׁכֶּתֶר הַמַּלְכוּת הַזֶּה הִתְעוֹרֵר לִבְנֵי דָוִד, אֵין מִי שֶׁיַּעֲמֹד לְפָנָיו. וְרָאִיתִי אֲנִי דָנִיֵּאל לְבַדִּי אֶת הַמַּרְאָה, מִשּׁוּם שֶׁמִּבְּנֵי דָוִד הָיָה, שֶׁכָּתוּב (דניאל א) וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה וְגוֹ’. וְהוּא רָאָה וְשָׂמַח בָּזֶה שֶׁהוּא מִצַּד יְרֻשַּׁת חֵלֶק חֶבֶל אָבִיו, וּמִשּׁוּם שֶׁהָיָה שֶׁלּוֹ הוּא סָבַל, וַאֲחֵרִים לֹא סָבְלוּ. שֶׁאָמַר רַבִּי שִׁמְעוֹן, בְּשָׁעָה שֶׁהַכֹּ”ה הַזֹּאת מִתְעוֹרֶרֶת בְּדִינֶיהָ, לֹא יְכוֹלִים בְּנֵי הָעוֹלָם לַעֲמֹד לְפָנֶיהָ..
Zohar Naso
Continued from previous DZ
149
Psalm 27:3
“אִם תַּחֲנֶה עָלַי מַחֲנֶה לֹא יִירָא לִבִּי אִם תָּקוּם עָלַי מִלְחָמָה בְּזֹאת אֲנִי בוֹטֵחַ.”
“Though an army may encamp against me, My heart shall not fear; Though war may rise against me, In this (בְּזֹאת) I will be confident.”
We learned that “זֹאת” “this” is the Shechina in Malchut that King David drew strength from to take vengeance on his enemies.
The Holy One, Blessed be He, made him a holy chariot like the patriarchs. He received the holy upper crowns that they inherited. We learned that David left his sons after him the kingdom (Malchut) for generations. He drew strength from the supernal Malchut to keep their strong rule for generations.
150
We learned at the time that the sefira of Malchut arose for the sons of David, no one could rise before them. And this is what was said,
Daniel 10:7
“וְרָאִיתִי אֲנִי דָנִיֵּאל לְבַדִּי אֶת הַמַּרְאָה וְהָאֲנָשִׁים אֲשֶׁר הָיוּ עִמִּי לֹא רָאוּ אֶת הַמַּרְאָה אֲבָל חֲרָדָה גְדֹלָה נָפְלָה עֲלֵיהֶם וַיִּבְרְחוּ בְּהֵחָבֵא.”
“And I, Daniel, alone saw the vision, for the men who were with me did not see the vision, but a great terror fell upon them so that they fled to hide themselves.”
Daniel saw the vision, which was his connection to Malchut. The others couldn’t see his vision and make a connection, and so they fled because Daniel was one of the sons of David, as it is written,
Daniel 1:6
“וַיְהִי בָהֶם מִבְּנֵי יְהוּדָה דָּנִיֵּאל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה.”
“Now from among those of the sons of Judah were Daniel, Hananiah, Mishael, and Azariah.”
Only Daniel could see the vision and his connection to Malchut as the verse said, “I, Daniel, alone saw the vision”. He was happy to see it and benefit from what David did to connect his descendants to the control of Malchut for generations.
The others could not bear it and were afraid. Rabbi Shimon said when the force of judgment in Malchut (כה) arises, no one in the world can stand before it.
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Daily Zohar 4260
Hebrew translation:
- אָמַר רַבִּי יְהוּדָה, כֵּיוָן שֶׁהָיָה נִכְנָס, וְטִמְטֵם אֶת עֵינָיו שֶׁלֹּא לְהִסְתַּכֵּל בְּמַה שֶּׁלֹּא צָרִיךְ, וְהָיָה שׁוֹמֵעַ קוֹל כַּנְפֵי הַכְּרוּבִים מְזַמְּרִים וּמְשַׁבְּחִים, הָיָה יוֹדֵעַ הַכֹּהֵן שֶׁהַכֹּל הָיָה בְשִׂמְחָה, וְיֵּצֵא בְשָׁלוֹם. וְעִם כָּל זֶה, בִּתְפִלָּתוֹ הָיָה יוֹדֵעַ, שֶׁהַמִּלִּים יוֹצְאִים בְּשִׂמְחָה וּמִתְקַבְּלִים וּמִתְבָּרְכִים כָּרָאוּי, וְאָז הִיא שִׂמְחָה בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים.
- רַבִּי אֶלְעָזָר שָׁאַל אֶת רַבִּי שִׁמְעוֹן אָבִיו. אָמַר לוֹ, לָמָּה בַּמָּקוֹם הַזֶּה הַיּוֹם הַזֶּה תָּלוּי וְלֹא בְדַרְגָּה אַחֶרֶת, שֶׁרָאוּי הוּא לִהְיוֹת בְּדַרְגָּה שֶׁשָּׁם שׁוֹרֶה הַמֶּלֶךְ יוֹתֵר מֵהַכֹּל? אָמַר לוֹ רַבִּי שִׁמְעוֹן, אֶלְעָזָר בְּנִי, כָּךְ הוּא וַדַּאי, וְיָפֶה שָׁאַלְתָּ..
Zohar Emor
Continued from previous DZ
252
Rabbi Yitzchak said, the high priest enters the Holy of Holies and closes his eyes so as not to look where he did not need to. He would hear the sound of the wings of the cherubim singing and praising. Then he would know that everything is in happiness and he would come out in peace. And even with all this, he knew during his prayer that the words that came out of his mouth are with joy, and are received and blessed properly, and then joy spreads in the upper and the lower levels.
253
Rabbi Elazar asked Rabbi Shimon his father, why does Yom Kippur, depends on the level of Binah, and Malchut elevates to her, which is the secret of the Left, and not to another level? It would be proper to have it in the same level that the king is in it most of all, meaning that Malchut would mate with her husband, Zeir Anpin that is the secret of the Right. Rabbi Shimon said to him, Elazar my son, surely it is so that it should be dependent on Binah, and you asked well.
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Daily Zohar 4259
Hebrew translation:
- אַחַר שֶׁמַּגִּיעַ לַוְּאַחַת הַזּוֹ, שֶׁהִיא אֵם הַכֹּל, מִכָּאן מַתְחִיל לִמְנוֹת בְּזִוּוּג, וּמוֹנֶה וְאוֹמֵר: אַחַת וּשְׁתַּיִם, אַחַת וְשָׁלֹשׁ, אַחַת וְאַרְבַּע, אַחַת וְחָמֵשׁ, אַחַת וָשֵׁשׁ, אַחַת וָשֶׁבַע. כְּדֵי לִמְשֹׁךְ וּלְהַשְׁפִּיעַ לָאַחַת הַזּוֹ, שֶׁהִיא הָאֵם (הַיָּם) הָעֶלְיוֹנָה, בִּדְרָגוֹת יְדוּעוֹת, לַכֶּתֶר (לַנָּהָר לָאִמָּא) שֶׁל אִמָּא הַתַּחְתּוֹנָה, וּלְהַמְשִׁיךְ נְהָרוֹת עֲמֻקִּים מִמְּקוֹמָם לִכְנֶסֶת יִשְׂרָאֵל. וְעַל כֵּן בַּיּוֹם הַשֵּׁנִי שְׁנֵי אוֹרוֹת מְאִירִים כְּאֶחָד, הָאֵם הָעֶלְיוֹנָה מְאִירָה לָאֵם הַתַּחְתּוֹנָה, וְעַל כֵּן כָּתוּב יוֹם הַכִּפּוּרִים, כְּמוֹ שֶׁנִּתְבָּאֵר.
- אָמַר רַבִּי יִצְחָק, שַׁרְשֶׁרֶת אַחַת קְשׁוּרָה לְרַגְלֵי הַכֹּהֵן בְּשָׁעָה שֶׁהָיָה נִכְנָס, שֶׁאִם יָמוּת שָׁם, יוֹצִיאוּהוּ מִבַּחוּץ. וּבַמֶּה יוֹדְעִים? בְּאוֹתָהּ זְהוֹרִית נוֹדַע וְהֻכַּר, כְּשֶׁלֹּא נֶהְפַּךְ צִבְעוֹ. בְּאוֹתָהּ שָׁעָה נוֹדַע שֶׁהַכֹּהֵן נִמְצָא בִּפְנִים בְּחֵטְא. וְאִם יֵצֵא בְשָׁלוֹם, בַּזְּהוֹרִית יִוָּדַע וְיֻכַּר, שֶׁיֵּהָפֵךְ צִבְעוֹ לְלָבָן, אֲזַי שִׂמְחָה הִיא בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים. וְאִם לֹא, כֻּלָּם נִמְצְאוּ בְצַעַר, וְהָיוּ כֻלָּם יוֹדְעִים שֶׁלֹּא הִתְקַבְּלוּ תְפִלּוֹתֵיהֶם..
Zohar Emor
Continued from previous DZ
250
After arriving at “אחת ואחת” “One and One”, which is the mother of all, that is Binah, he begins to count from here, from Binah, while adding, and counts and says, “One and two”, meaning that he connects Binah with two, which are Chessed and Gevurah. “One and three”, which connects Binah with Chessed, Gevurah, and Tiferet. “One of the four”, which connects Binah with the previous three, adding Tiferet. “One past five”, which connects the previous four, and Netzach. “One and six”, which connects Binah with the previous, adding Yessod. “One and seven”, which connects Binagh with all the seven sefirot to connect Binah with the Keter of Malchut. This process, draws the Light from Binah, the supernal mother, to the lower mother, which is the Malchut.
Since the two Lights of the Upper Mother, Binah, and the Lower Mother, Malchut, illuminate on this day, it is called in a plural form, Yom Hakipurim.
251
Rabbi Yitzchak said that one chain was a chain tied to the feet of the priest when he entered the Holy of Holies, that if he died there they would pull him outside. Because it was forbidden to enter into that holy place. How did they know if he was alive or not? It was known from the scarlet thread (לשון של זהורית) which was connected to the priest when he was inside the Holy of Holies. If the color of the thread turned white, a joy spread among the uppers and the lowers. If not, everyone was in sorrow, and they knew that their prayers were not accepted.
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Daily Zohar 4258
Hebrew translation:
- רַבִּי אַבָּא אָמַר, כָּל אוֹתָם עֲווֹנוֹת וַחֲטָאִים נִדְבָּקִים בּוֹ, כְּמוֹ שֶׁכָּתוּב (מיכה ז) וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כָּל חַטֹּאתָם. וְאַחַר כָּךְ כֻּלָּם חוֹזְרִים עַל רָאשֵׁי עַמּוֹ, זֶהוּ שֶׁכָּתוּב (ויקרא טז) וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנֹתָם אֶל אֶרֶץ גְּזֵרָה. בַּיּוֹם הַזֶּה מִתְעַטֵּר הַכֹּהֵן בַּעֲטָרוֹת עֶלְיוֹנוֹת, וְהוּא עוֹמֵד בֵּין עֶלְיוֹנִים וְתַחְתּוֹנִים, וּמְכַפֵּר עָלָיו וְעַל בֵּיתוֹ, וְעַל הַכֹּהֲנִים, וְעַל הַמִּקְדָּשׁ, וְעַל כָּל יִשְׂרָאֵל.
- לָמַדְנוּ, בְּשָׁעָה שֶׁנִּכְנָס עִם דַּם הַפַּר, מְכַוֵּן בְּרֹאשׁ הָאֱמוּנָה, וּמַזֶּה בְאֶצְבָּעוֹ, כַּכָּתוּב וְהִזָּה אֹתוֹ עַל הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת. וְאֵיךְ עוֹשֶׂה? טוֹבֵל בְּרָאשֵׁי (בְּדִבּוּק) הָאֶצְבָּעוֹת, וּמַזֶּה כְמַצְלִיף בְּטִפּוֹת הָאֶצְבַּע לְצִדֵּי הַטַּבּוּר (הַשִּׁפּוּעַ) (הַכַּפֹּרֶת), מַזֶּה וּמִתְכַּוֵּן, וּמַתְחִיל לִמְנוֹת: אַחַת, אַחַת וְאַחַת. אַחַת לְבַדָּהּ, וְאַחַת שֶׁכּוֹלֶלֶת הַכֹּל. אַחַת הַשֶּׁבַח שֶׁל הַכֹּל, הָאַחַת שֶׁהַכֹּל חוֹזְרִים כְּנֶגְדָּהּ, אַחַת הָרֹאשׁ שֶׁל הַכֹּל. אַחַר כָּךְ אַחַת וְאַחַת, שֶׁהֵם שׁוֹרִים כְּאֶחָד, בְּרָצוֹן וּבְאַחֲוָה, וְלֹא נִפְרָדִים לְעוֹלָמִים..
Zohar Emor
Continued from previous DZ
248
Rabbi Aba said, all these transgressions and sins are first cling to the goat as it is written, “ וְתַשְׁלִיךְ בִּמְצֻלוֹת יָם כָּל חַטֹּאותָם.” “You will cast all our sins Into the depths of the sea” *(Micah 7:19), and,
Leviticys 16:22 “וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנֹתָם אֶל אֶרֶץ גְּזֵרָה וְשִׁלַּח אֶת הַשָּׂעִיר בַּמִּדְבָּר.”
“The goat shall bear on itself all their iniquities to an uninhabited land, and he shall release the goat in the wilderness.”
On this day, the priest is adorned in the upper crowns, and he stands between the uppers and the lowers and makes atonement for him, his house, the priests, and all of Israel.
249
We learned that when the priest entered with the bull’s blood, he was meditating on the head of the faith, that is, the upper three sefirot, Keter, Chokmah, and Binah, and he sprinkled with his finger, as it is said,
Leviticus 16:15
“וְשָׁחַט אֶת שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת דָּמוֹ אֶל מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת.”
“Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the bull’s blood, and sprinkle it on the mercy seat and before the mercy seat.”
And how did he do it. He dipped the top of his finger in the blood the finger, and he sprinkled the blood as if whipping the finger on the side of the curtain of the holy place; that is, he did not drop the drops on the curtain but on the side of it, and the drops fall on the ground. He meditated and began to count, one, one, and one. “One,” that includes everything, “one and one,” that is Chokmah and Binah that are together with harmony and never separate from each other.
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https://vimeo.com/818597886 Daily Zohar 4257
Hebrew translation:
- אָמַר רַבִּי יוֹסֵי, אוֹי לוֹ לָעָם שֶׁל עֵשָׂו בְּשָׁעָה שֶׁשּׁוֹלְחִים אֶת הַשָּׂעִיר הַזֶּה לְאוֹתוֹ הַמַּלְשִׁין שֶׁמְּמֻנֶּה עֲלֵיהֶם, שֶׁבִּגְלָלוֹ בָּא לְשַׁבֵּחַ אֶת יִשְׂרָאֵל, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַחֲזִיר אֶת כָּל הַחֲטָאִים עַל רֹאשׁ עַמּוֹ, מִשּׁוּם שֶׁכָּתוּב (תהלים קא) דֹּבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי. אָמַר רַבִּי יְהוּדָה, אִלְמָלֵא הָיוּ יוֹדְעִים אֻמּוֹת הָעוֹלָם מֵהַשָּׂעִיר הַזֶּה, לֹא מַשְׁאִירִים אֶת יִשְׂרָאֵל יוֹם אֶחָד בָּעוֹלָם.
- בֹּא רְאֵה, כָּל אוֹתוֹ יוֹם הוּא מִתְעַסֵּק עִם אוֹתוֹ שָׂעִיר, וּמִשּׁוּם כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְכַפֵּר לְיִשְׂרָאֵל וּמְטַהֵר אוֹתָם מֵהַכֹּל, וְלֹא נִמְצֵאת קָטֵגוֹרְיָה לְפָנָיו. אַחַר כָּךְ הוּא בָּא וּמְשַׁבֵּחַ אֶת יִשְׂרָאֵל, וְאָז שׁוֹאֵל אוֹתוֹ, כְּמוֹ שֶׁנֶּאֱמַר, וַיֹּאמֶר ה’ אֶל הַשָּׂטָן מֵאַיִן תָּבֹא. מֵשִׁיב בְּתִשְׁבַּחְתָּם שֶׁל יִשְׂרָאֵל, וְהַקָּטֵגוֹר נַעֲשֶׂה סָנֵגוֹר וְהוֹלֵךְ לוֹ.
- אָז הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְשִׁבְעִים הַשָּׂרִים שֶׁסְּבִיב הַכִּסֵּא: רְאִיתֶם אֶת הַמַּלְשִׁין הַזֶּה, אֵיךְ עוֹמֵד עַל בָּנַי תָּמִיד? (מַסְכִּימִים) הֲרֵי שָׂעִיר אֶחָד שֶׁנִּמְצָא (שֶׁנִּשְׁלַח) אֶצְלוֹ בְּפֶתֶק עִם כָּל חֲטָאֵיהֶם וְכָל טָעֻיּוֹתֵיהֶם, וְכָל מַה שֶּׁחָטְאוּ וְחָבוּ לְפָנַי, וְהוּא קִבֵּל אוֹתָם. אֲזַי כֻּלָּם מַסְכִּימִים שֶׁיַּחְזְרוּ אוֹתָם הַחֲטָאִים עַל עַמּוֹ..
Zohar Emor
Continued from previous DZ
245
Rabbi Yitzchak said, Woe to Esau’s people when they send this goat to the informer in charge of them. That is, Sam-el, the minister of Esau, for whom he came to praise Israel, and the Holy One, Blessed be He put all the sins on on the head of his people because it is written;
Psalm 101:7
“לֹא יֵשֵׁב בְּקֶרֶב בֵּיתִי עֹשֵׂה רְמִיָּה דֹּבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי.”
“He who works deceit shall not dwell within my house; He who tells lies shall not continue in my presence.”
Rabbi Yehuda said if the Gentiles had known about this goat, they would not have let Israel be in the world for one day.
246
All that day, the prosecutor is messing with that goat, and then the Holy One, Blessed be He, makes atonement for Israel and cleanses them from everything, and no prosecutor is found before him. Then he comes and praises Israel. Then God asked him, as it is said;
“וַיֹּאמֶר יְהוָה אֶל הַשָּׂטָן מֵאַיִן תָּבֹא.” “And YHVH said to Satan, “From where do you come?” (Job 1:7), and he replies with the praise of Israel, and the prosecutor becomes an advocate, and then he goes.
247
Then the Holy One, Blessed be He, asks the seventy ministers who surround his throne, which is the secret of the supernal court, have you seen this telltale, how he will always tell on my sons. There is one goat with him, with all the sins of Israel written on it, their abominations, and all the crimes they have made before me. He accepted all their sins upon himself. So they all agreed that all sins would be upon his people.
Lesson;
Before the scapegoat is sent to the desert, Aaron confesses all the sins of Israel. The scapegoat carries the sins to the desert and is accepted by the other side. This action transferred the sins to the other side, and Israel was cleansed.
Leviticus 16:21
“וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנֹת בְּנֵי יִשְׂרָאֵל וְאֶת כָּל פִּשְׁעֵיהֶם לְכָל חַטֹּאתָם וְנָתַן אֹתָם עַל רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד אִישׁ עִתִּי הַמִּדְבָּרָה.”
“Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man.”
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Daily Zohar 4235
Hebrew translation:
- אָמַר לוֹ רַבִּי אַבָּא, אִם כָּךְ, כָּתוּב וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים. אָמַר לוֹ, כָּאן שׁוֹנֶה, שֶׁשָּׁם לַשְּׂעִירִים הָיוּ מַקְרִיבִים קָרְבָּן, וּמִשּׁוּם כָּךְ לֹא כָתוּב וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם שְׂעִירִים, אֶלָּא לַשְּׂעִירִים, שֶׁשָּׁם לַשְּׂעִירִים הָיוּ עוֹשִׂים פֻּלְחָן וְשִׁלְטוֹן, וְכָאן – וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנֹתָם, וְהַקָּרְבָּן אֵינוֹ נַעֲשֶׂה אֶלָּא לַקָּדוֹשׁ בָּרוּךְ הוּא. בֹּא וּרְאֵה שֶׁבִּגְלַל הַקָּרְבָּן מִתְבַּשְּׂמִים עֶלְיוֹנִים וְתַחְתּוֹנִים וְהַדִּין לֹא שׁוֹלֵט וְשׁוֹרֶה עַל יִשְׂרָאֵל.
- לָמַדְנוּ, וְשִׁלַּח בְּיַד אִישׁ עִתִּי הַמִּדְבָּרָה. מַהוּ אִישׁ עִתִּי? אֶלָּא סוֹד הַדָּבָר כָּךְ הוּא – בְּכָל מַה שֶּׁנַּעֲשֶׂה, צָרִיךְ אָדָם מְזֻמָּן לְאוֹתוֹ דָבָר. יֵשׁ אָדָם שֶׁהַבְּרָכָה מִתְקַיֶּמֶת עַל יָדוֹ יוֹתֵר מֵאַחֵר. בֹּא וּרְאֵה מַה כָּתוּב בְּכֹהֵן, טוֹב עַיִן הוּא יְבֹרָךְ, אַל תִּקְרֵי יְבֹרָךְ אֶלָּא יְבָרֵךְ, כִּי הוּא מְזֻמָּן שֶׁתִּתְקַיֵּם בְּרָכָה עַל יָדוֹ בָּזֶה. (וְשׁוֹרָה הַבְּרָכָה בְּהַשְׁגָּחָתוֹ)..
Zohar Acharei Mot
Continued from previous DZ
123
Leviticus 17:7
“וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה זֹּאת לָהֶם לְדֹרֹתָם.”
“They shall no more offer their sacrifices to the goats (demons), after whom they have played the harlot. This shall be a statute forever for them throughout their generations.”
Rabbi Abba quotes this verse and asks how you say that the scapegoat corresponds to the goat above. He told him that it was different here because the verse refers to those who offer sacrifices to the goats. It is not written, “They will no longer offer goats as sacrifices,” but “sacrifices to the goats.” They service their goats and give them control. In this case, the goat carries the sins of Israel, and the sacrifice is only to the Holy One, Blessed be He, and for that sacrifice, the upper and lowers receive Light and judgments have no control over Israel.
124
We studied “וְשִׁלַּח בְּיַד אִישׁ עִתִּי הַמִּדְבָּרָה” “and send it away into the wilderness by the hand of a suitable man,” and he asks what a “אִישׁ עִתִּי” “suitable man” is and replies the secret is that the person doing the task should be ready for it.
There is a person for whom the blessing takes place later than another because of how he was prepared for the work.
About the priest, it is written;
Proverbs 22:9
“טוֹב עַיִן הוּא יְבֹרָךְ כִּי נָתַן מִלַּחְמוֹ לַדָּל.”
“He who has a generous eye will be blessed, For he gives of his bread to the poor.”
Instead of “will be blessed,” we should read “will bless” because the priest has a ‘טוֹב עַיִן’ ‘generous eye’, he is worthy to channel blessings and fulfillment.
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Daily Zohar 4234
Hebrew translation:
- לָמַדְנוּ, בְּאוֹתָה שָׁעָה שֶׁכָּתוּב וְלָקַח אַהֲרֹן אֶת שְׁנֵי הַשְּׂעִירִים וְגוֹ’, הֵם מִתְעוֹרְרִים בְּאוֹת יוֹם לְמַעְלָה וְרוֹצִים לִשְׁלֹט (לְשַׁטּוֹת) וְלָצֵאת לָעוֹלָם. כֵּיוָן שֶׁהַכֹּהֵן מַקְרִיב אֶת אֵלּוּ לְמַטָּה, אָז נִקְרָבִים אוֹתָם שֶׁלְּמַעְלָה, וְאָז עוֹלִים הַגּוֹרָלוֹת בְּכָל הַצְּדָדִים. הַכֹּהֵן נוֹתֵן גּוֹרָלוֹת לְמַטָּה, הַכֹּהֵן נוֹתֵן גּוֹרָלוֹת לְמַעְלָה. כְּמוֹ שֶׁאֶחָד נִשְׁאָר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַטָּה, וְאֶת הָאֶחָד מוֹצִיאִים לְאוֹתוֹ הַמִּדְבָּר, כָּךְ גַּם לְמַעְלָה אֶחָד נִשְׁאָר עִם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֶחָד יוֹצֵא לְשׁוֹטֵט בָּעוֹלָם לְאוֹתוֹ הַמִּדְבָּר הָעֶלְיוֹן, וְאֶחָד נִקְשָׁר בְּאֶחָד.
- כָּתוּב וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי יָדָו עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו וְגוֹ’. מִשּׁוּם כָּךְ וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי יָדָו, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הִסְכִּים עַל יָדוֹ. עַל רֹאשׁ הַשָּׂעִיר הַחַי, הַחַי דַּוְקָא, לְהַכְלִיל אוֹתוֹ שֶׁלְּמַעְלָה.
- וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנֹת, כְּמוֹ שֶׁכָּתוּב (ויקרא ה) וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ. וּבֵאַרְנוּ עָלֶיהָ, שֶׁנִּטְהָר הָאָדָם וְנִשְׁאָר עָלֶיהָ כָּל אוֹתוֹ הַחֵטְא. אַף כָּאן וְהִתְוַדָּה עָלָיו, אַחַר שֶׁהִתְוַדָּה הַכֹּהֵן בַּעֲבוּרָם שֶׁל יִשְׂרָאֵל – עָלָיו, כְּלוֹמַר, כֻּלָּם יִשָּׁאֲרוּ עָלָיו..
Zohar Acharei Mot
Continued from previous DZ
120
Leviticus 16:7
“וְלָקַח אֶת שְׁנֵי הַשְּׂעִירִם וְהֶעֱמִיד אֹתָם לִפְנֵי יְהוָה פֶּתַח אֹהֶל מוֹעֵד.”
“He shall take the two goats and present them before the LORD at the door of the tabernacle of meeting.”
We learned that on the day Aaron took the two goats, he awakened the aspects of the two goats above, which are judgments from the male and female sides. The two want to connect with each other and come out to rule the world.
Since the priest brings the two goats in the Holy Temple, the ones above approach each other. Then the lots come out on both sides, The priest that is Chessed gives the lots below. The priest above gives lots, and one of the goats was dedicated to the Holy One, Blessed be He, “גּוֹרָל אֶחָד לַיהוָה”. The goat below, which is the scapegoat, is taken to the desert. The goat with the Holy One above in the center line wanders in the desert above that is the aspect of judgments revealed with the Light of Chokmah. When the two goats above connect and illuminate each other, the judgments from the male and female sides are canceled.
121
Leviticus 16:21
“וְסָמַךְ אַהֲרֹן אֶת שְׁתֵּי ידו [יָדָיו] עַל רֹאשׁ הַשָּׂעִיר הַחַי וְהִתְוַדָּה עָלָיו אֶת כָּל עֲוֹנֹת בְּנֵי יִשְׂרָאֵל וְאֶת כָּל פִּשְׁעֵיהֶם לְכָל חַטֹּאתָם וְנָתַן אֹתָם עַל רֹאשׁ הַשָּׂעִיר וְשִׁלַּח בְּיַד אִישׁ עִתִּי הַמִּדְבָּרָה.”
“Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man.”
Aharon lay his hands on the head of the living goat and confessed upon him. Aaron’s hands are the secret of the Right and Left lines so that the Holy One, blessed be He, who is the Middle line, would accept his actions. Using the words “הַשָּׂעִיר הַחַי” “the living goat” is accurate because it comes to include the goat above that revealed the upper three sefirot of Chokmah, which is called “חַי” (chai) “living”.
122
“and confessed upon him all the iniquities” as it is written;
Leviticus 5:5
“וְהָיָה כִי יֶאְשַׁם לְאַחַת מֵאֵלֶּה וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ.”
“‘And it shall be, when he is guilty in any of these matters, that he shall confess that he has sinned in that thing;”
The confession of the sin is transferred to the lamb, and the person is cleansed from his sin. When the priest puts his hands on the goat and confesses the sins of Israel, the goat carries the sins with him to the desert.
Lesson;
Just before Yom Kippur, we do Kaparot to transfer our sins to the chicken. We also give Tzedaka to redeem our souls because Tzedaka is the aspect of Chai חי, which is a connection to “Life”. It is a good habit to give Tzedaka when we do something that is not according to the Torah laws. Even a small amount of tzedakah makes a significant cleansing. But we should never buy our sins with money. We give Tzedaka and commit to not repeating the negative action.
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Daily Zohar 4233
Hebrew translation:
- לָמַדְנוּ, כַּמָּה קְבוּצוֹת מְחַבְּלִים מִזְדַּוְּגִים (מִזְדַּמְּנִים), שֶׁהֵם תַּחַת יָדוֹ, וּמְמֻנִּים לְרַגֵּל אֶת הָאָרֶץ עַל כָּל אוֹתָם שֶׁעוֹבְרִים עַל דִּבְרֵי הַתּוֹרָה, וְאוֹתוֹ יוֹם לֹא מָצוּי הַמַּלְשִׁין (פִּתְחוֹן) לְדַבֵּר עַל יִשְׂרָאֵל. כְּשֶׁמַּגִּיעַ הַשָּׂעִיר הַזֶּה אֶל הָהָר, כַּמָּה שִׂמְחָה עַל שִׂמְחָה מִתְבַּשְּׂמִים כֻּלָּם בּוֹ. וְאוֹתוֹ שׁוֹמֵר שֶׁיּוֹצֵא, חוֹזֵר וְאוֹמֵר אֶת תִּשְׁבַּחְתָּם שֶׁל יִשְׂרָאֵל, הַקָּטֵגוֹר נַעֲשֶׂה סָנֵגוֹר.
- וּבֹא רְאֵה, לֹא זֶה לְבַדּוֹ הוּא, אֶלָּא בְּכָל מָקוֹם שֶׁרוֹצִים יִשְׂרָאֵל לְהִטָּהֵר מֵחֲטָאֵיהֶם, הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לָהֶם עֵצָה לִקְשֹׁר אֶת בַּעֲלֵי הַדִּין וּלְבַשֵּׂם אוֹתָם בְּאוֹתָם קָרְבָּנוֹת וְעוֹלוֹת שֶׁקְּרֵבִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָז לֹא יְכוֹלִים לְהָרַע. וְאוֹתוֹ יוֹם יוֹתֵר עַל הַכֹּל, כְּמוֹ שֶׁיִּשְׂרָאֵל מְבַשְּׂמִים לְמַטָּה אֶת הַכֹּל, כָּךְ מְבַשְּׂמִים אֶת כָּל אֵלּוּ שֶׁלָּהֶם יֵשׁ הַלְשָׁנָה (פִּתְחוֹן), וְהַכֹּל הוּא קָרְבָּן וַעֲבוֹדָה שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא..
Zohar Acharei Mot
Continued from previous DZ
118
We learned that several battalions of judgment forces are under that goat. They are appointed to spy on the people and find those who transgress the words of the Torah.
On Yom Kippur, the Day of Atonement, the goat is not acting as a prosecutor to speak against Israel. When this scapegoat comes to the mountain, everyone feels much joy upon joy, and the same goat that was looking for the transgression of Israel returns with words of praise for Israel, and the prosecutor becomes an advocate.
119
Wherever Israel needs to be cleansed from their transgressions, the Holy One, Blessed be He, gives them advice and ways to bind and block the forces of judgments from bringing accusations on them. Also, ways to satisfy them with sacrifices and offerings, which are brought before the Holy One, Blessed be He, and then they cannot harm them, especially on the day of Yom Kippur. Just as Israel below sweeten judgments by the two goats, the other side benefits from the sacrifices and the service for the Holy One, Blessed be He.
Lesson;
Yom Kippur is a day of atonement with restrictions that limit our desires for the self alone. Because of that, the other side, represented by the goat, is busy receiving the Light of Chassadim from the services of the priests. Nowadays, they are replaced with our five long prayers.
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Daily Zohar 4232
Hebrew translation:
- לָמַדְנוּ, וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִים גֹּרָלוֹת. וְנָתַן אַהֲרֹן, מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד. עַל שְׁנֵי הַשְּׂעִירִים, בְּדִיּוּק עַל, כְּדֵי שֶׁתִּתְבַּשֵּׂם הַגְּבִירָה. גּוֹרָל אֶחָד לַה’ וְגוֹרָל אֶחָד לַעֲזָאזֵל, וַהֲרֵי שְׁנֵי שְׂעִירִים הֵם. אָז לָמָּה אֶחָד לַה’? אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: יֵשֵׁב זֶה אֶצְלִי, וְאֶחָד יֵלֵךְ וִישׁוֹטֵט בָּעוֹלָם, שֶׁאִלְמָלֵא שְׁנֵיהֶם מִזְדַּוְּגִים, לֹא יָכוֹל הָעוֹלָם לִסְבֹּל.
- יָצָא זֶה, הוֹלֵךְ וּמְשׁוֹטֵט בָּעוֹלָם, וּמוֹצֵא אֶת יִשְׂרָאֵל בְּכַמָּה עֲבוֹדוֹת, בְּכַמָּה דְרָגוֹת, בְּכַמָּה הַנְהָגוֹת טוֹבוֹת, וְלֹא יָכוֹל לָהֶם, בֵּין כֻּלָּם שָׁלוֹם, וְלֹא יָכוֹל לְהִכָּנֵס עִמָּהֶם בְּמַלְשִׁינוּת. (הוֹלֵךְ וּמְשׁוֹטֵט בָּעוֹלָם וּמוֹצֵא אֶת יִשְׂרָאֵל בַּצּוּרָה הַזּוֹ) (אַף יִשְׂרָאֵל לְמַטָּה כָּךְ בַּצּוּרָה הַזּוֹ) אֶת הַשָּׂעִיר הָאַחֵר שׁוֹלְחִים אוֹתוֹ עִם מַשָּׂא שֶׁל כָּל חֲטָאֵי יִשְׂרָאֵל..
Zohar Acharei Mot
Continued from previous DZ
116
Leviticus 16:8
“וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִם גּוֹרָלוֹת גּוֹרָל אֶחָד לַיהוָה וְגוֹרָל אֶחָד לַעֲזָאזֵל.”
“Then Aaron shall cast lots for the two goats: one lot for YHVH and the other lot for the scapegoat.”
Aaron was chosen to do this task because he was from the side of Chessed and could bring completion to Malchut with Chassadim from the RIght. “Cast lots on for the two goats” alludes to Malchut, above the two goats and benefitting from them.
He asks why one goat to Hashem when the two represent judgments. He answers that the Holy One, Blessed be He, keeps one goat with him, and one will go and wander in the world because if they join together, the world will not be able to endure.
117
This goat wanders the world and finds Israel in the service of Hashem. They follow the Torah laws, and he cannot harm them. They have peace between them, and he cannot spread gossip, meaning he cannot inflict judgment on them. This goat is sent with the burden of all the transgressions of Israel.
Lesson;
The two goats come from the Left side of judgments. When two judgments come together, they have destructive force. Shimmon and Levi were brothers on the Left and with great power. They killed all the males in the city of Shechem (Genesis 34:25). When they came down to Egypt, Joseph immediately separated Shimon from Levi so they won’t destroy Egypt.
Our lesson is to avoid conflicts, especially when the other side is hostile because it would be as if two consuming fires joined together. The destructive force is greater. Our ego is the instigator, and we should not let it guide us toward judgments.
Aaron was from the Right, which is Chessed. He separated the goats so that he could sweeten the judgments on Israel on Yom Kippur.
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Daily Zohar 4231
Hebrew translation:
- הָלְכוּ. בְּעוֹדָם הוֹלְכִים פָּגְשׁוּ בְאִישׁ אֶחָד שֶׁהָיָה בָּא, וּבְנוֹ שֶׁהָיָה חוֹלֶה קָשׁוּר עַל הַחֲמוֹר. אָמְרוּ לוֹ, מִי אַתָּה? אָמַר לָהֶם, יְהוּדִי, וְזֶה הוּא בְּנִי שֶׁקָּשׁוּר עַל הַחֲמוֹר. אָמְרוּ לוֹ, לָמָּה הוּא קָשׁוּר? אָמַר לָהֶם, מְגוּרַי הֵם בִּכְפָר אֶחָד, שֶׁהוּא מִבְּנֵי הָרוֹמָאִים, וּבְנִי הַזֶּה הָיָה לוֹמֵד תּוֹרָה בְּכָל יוֹם, וְהָיָה חוֹזֵר הַבַּיְתָה וְלוֹמֵד אֶת אוֹתָם הַדְּבָרִים, וְשָׁלֹשׁ שָׁנִים הָיוּ מְגוּרַי בַּבַּיִת הַהוּא וְלֹא רָאִיתִי דָבָר. וְכָעֵת יוֹם אֶחָד נִכְנַס בְּנִי לַבַּיִת לַחֲזֹר עַל הַדְּבָרִים, עָבְרָה רוּחַ אַחַת לְפָנָיו וְהִזִּיקָה לוֹ, הִתְעַקְּמוּ פִיו וְעֵינָיו, וְיָדָיו הִתְעַקְּמוּ וְלֹא יָכֹל לְדַבֵּר. וּבָאתִי לִמְעָרַת הַמְּצֹרָעִים שֶׁל סְרוֹנְיָא אוּלַי יְלַמְּדוּ אוֹתִי דָּבָר שֶׁל רְפוּאָה.
- אָמַר לוֹ רַבִּי יְהוּדָה, וּבְאוֹתוֹ הַבַּיִת הַאִם יָדַעְתָּ מִקֹּדֶם לָכֵן אִם נִזּוֹק בּוֹ אִישׁ אַחֵר? אָמַר לוֹ, יָדַעְתִּי, שֶׁהֲרֵי מִכַּמָּה יָמִים נִזּוֹק בּוֹ אִישׁ אֶחָד, וְהָיוּ אוֹמְרִים שֶׁהָיָה חוֹלֶה, וּמֵהֶם אוֹמְרִים שֶׁרוּחַ שֶׁל הַבַּיִת, וְאַחַר כָּךְ נִכְנְסוּ בוֹ כַּמָּה אֲנָשִׁים וְלֹא נִזּוֹקוּ. אָמְרוּ, זֶהוּ שֶׁאוֹמְרִים הַחֲבֵרִים, אוֹי לְאוֹתָם שֶׁעוֹבְרִים עַל דִּבְרֵיהֶם..
Zohar Tazria
Continued from previous DZ
171
While they were walking, they met a man, and his sick son was tied to a donkey. They asked him who you are, and he told them, I am a Jew, and this is my son tied to the donkey. They asked why he was tied up. He said, I live in a village, which belongs to Romi, and this son used to study Torah every day and returned to his home and engaged in the studies. For three years, I lived in the same house, and I didn’t see anything to worry about. And one day, my son came home to repeat the things he had learned, and a spirit passed in front of him and harmed him. His mouth, eyes, and hands became crooked, and he could not speak. I come now to the cave of the lepers of Saronia, maybe they will tell me about healing him.
172
Rabbi Yitzchak said to him, did you know if another person was damaged in that house before? He replied, I know that a few days ago, one person was harmed in it, and they said that it was an illness, and some of them said that the spirit in the house harmed him. And then, several people entered it and were not harmed. Rabbi Yehuda and Rabbi Hezekiah said, that is what the friends said, a house that is not built righteously is haunted by the spirit of impurity, which harms its inhabitants (#150)—woe to those who ignore their advice.
Friday would be a good day to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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Show DZ reading video
Daily Zohar 4230
Hebrew translation:
- אָמַר רַבִּי יוֹסֵי, בֶּגֶד הַצֶּמֶר אוֹ הַפִּשְׁתִּים לָמָּה? אָמַר רַבִּי יִצְחָק, בַּכֹּל שׁוֹרֶה וּבַכֹּל שׁוֹלֵט. וְיֵשׁ כְּמוֹ זֶה, שֶׁכָּתוּב (משלי לא) דָּרְשָׁה צֶמֶר וּפִשְׁתִּים. וּמִשּׁוּם כָּךְ שִׁלְטוֹנוֹ שֶׁל אוֹתוֹ נֶגַע שֶׁיּוֹצֵא מִמָּקוֹם עֶלְיוֹן, זֶה שׁוֹלֵט בַּכֹּל, בִּשְׁנֵי גְוָנִים, בְּצֶמֶר וּבְפִשְׁתִּים. וּמִשּׁוּם כָּךְ, זֹאת תּוֹרַת נֶגַע הַצָּרַעַת בֶּגֶד הַצֶּמֶר אוֹ הַפִּשְׁתִּים.
- רַבִּי יִצְחָק הָיָה הוֹלֵךְ לַבָּצִיר שֶׁל אָבִיו. רָאָה אִישׁ אֶחָד שֶׁסָּטָה עִם קֶשֶׁר שֶׁל מַשָּׂא עַל כְּתֵפוֹ. אָמַר לוֹ, קָנִים שֶׁל עֵצִים שֶׁעַל כְּתֶפְךָ לְשֵׁם מָה? לֹא אָמַר לוֹ דָּבָר. הָלַךְ אַחֲרָיו. רָאָה שֶׁנִּכְנַס לִמְעָרָה אַחַת, נִכְנַס אַחֲרָיו. רָאָה קִיטוֹר שֶׁל עָשָׁן שֶׁהָיָה עוֹלֶה מִתַּחַת לָאָרֶץ, וְנִכְנַס הָאִישׁ הַהוּא לְנֶקֶב אֶחָד וְהִתְכַּסָּה מִמֶּנּוּ. פָּחַד רַבִּי יִצְחָק, וְיָצָא לְפִי הַמְּעָרָה.
- בְּעוֹדוֹ יוֹשֵׁב, עָבְרוּ רַבִּי יְהוּדָה וְרַבִּי חִזְקִיָּה. רָאָה אוֹתָם וְקָרַב אֲלֵיהֶם. סִפֵּר לָהֶם אֶת הַמַּעֲשֶׂה. אָמַר רַבִּי יְהוּדָה, בָּרוּךְ הָרַחֲמָן שֶׁהִצִּילְךָ. זוֹהִי מְעָרַת הַמְּצֹרָעִים שֶׁל סְרוֹנְיָא, וְכָל יוֹשְׁבֵי הַקִּרְיָה הַהִיא הֵם מְכַשְּׁפִים, וּבָאִים לַמִּדְבָּר לַנְּחָשִׁים הַשְּׁחֹרִים, שֶׁהֵם בְּנֵי עֶשֶׂר שָׁנִים אוֹ יוֹתֵר, לַעֲשׂוֹת כְּשָׁפִים, וְלֹא נִשְׁמָרִים מֵהֶם וְנַעֲשִׂים מְצֹרָעִים, וְכָל מִינֵי כְשָׁפִים שֶׁלָּהֶם הֵם בַּמְּעָרָה הַזּוֹ..
Zohar Tazria
Continued from previous DZ
168
Leviticus 13:59
“זֹאת תּוֹרַת נֶגַע צָרַעַת בֶּגֶד הַצֶּמֶר אוֹ הַפִּשְׁתִּים אוֹ הַשְּׁתִי אוֹ הָעֵרֶב אוֹ כָּל כְּלִי עוֹר לְטַהֲרוֹ אוֹ לְטַמְּאוֹ.”
“This is the law of the leprous plague in a garment of wool or linen, either in the warp or woof, or in anything made of leather, to pronounce it clean or to pronounce it unclean.”
Rabbi Yossi said, why specify woolen garment or linen? He had to say simply garments. Rabbi Yitzchak said, the scripture teaches us, that the skin plague affects and rule everything. Because wool comes from Binah and linen from Malchut, the skin lesion rules over both.
Proverbs 31:13
“דָּרְשָׁה צֶמֶר וּפִשְׁתִּים וַתַּעַשׂ בְּחֵפֶץ כַּפֶּיהָ.”
“She seeks wool and linen, And willingly works with her hands.”
This teaches us that the Malchut is used in both wool and linen. We are also learned that the control over everything comes from a higher place, that is judgments from Malchut of Binah, (#153). The control is over both types, wool and linen. That is why the scripture says, “This is the law of the leprous plague in a garment of wool or linen”
169
Rabbi Yitzchak was going to his father’s grape harvest. He saw a man with a load tied on his shoulders leaving the main road. He asked him, what is the purpose of the rope that adorns your shoulders? The man didn’t answer him, but Rabbi Yitzchak followed him, and saw that he enters a cave. He entered after him and saw steam and smoke rising from under the ground. That man entered through one hole, and disappeared. Rabbi Yitzchak was afraid and went out to the entrance of the cave.
170
While he was sitting, Rabbi Yehuda and Rabbi Hezekiah passed by. He saw them and approached them. He told them what happened, and Rabbi Yehuda said, Blessed is the Merciful who saved you. This cave belongs to lepers, from the city of Saronia, and all the inhabitants of that city are sorcerers. They come to the desert to do sorcery with black snakes, which are ten years old or more. They do not protect themselves from the snakes, and they become lepers. In this cave they do all kinds of magic.
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Daily Zohar 4229
Hebrew translation:
- רַבִּי יִצְחָק וְרַבִּי יְהוּדָה הָיוּ הוֹלְכִים בַּדֶּרֶךְ. אָמַר רַבִּי יְהוּדָה, כָּתוּב (מלכים-ב ה) וְצָרַעַת נַעֲמָן תִּדְבַּק בְּךָ וּבְזַרְעֲךָ לְעוֹלָם וְגוֹ’. אִם הוּא חָטָא, לָמָּה יִלְקוּ בָנָיו? אָמַר לוֹ, אֱלִישָׁע רָאָה יוֹתֵר מִשְּׁאָר הַנְּבִיאִים. רָאָה שֶׁלֹּא יֵצֵא מִגֵּיחֲזִי בֵּן מְעֻלֶּה, וְעַל כֵּן קִלֵּל אֶת כֻּלָּם.
- וְלֹא עוֹד, אֶלָּא אָמַר לוֹ: אֲנִי עָבַדְתִּי בְּשִׁמּוּשׁ עֶלְיוֹן אֵצֶל אֵלִיָּהוּ, וְזָכִיתִי בִּשְׁנֵי חֲלָקִים, שֶׁהֲרֵי עָבַדְתִּי אוֹתוֹ בֶּאֱמֶת. וְאַתָּה רָשָׁע פָּגַמְתָּ אוֹתִי, נִשְׁבַּעְתָּ לַשֶּׁקֶר וְחָמַדְתָּ, הֲרֵי עָבַרְתָּ עַל כָּל הַתּוֹרָה כֻּלָּהּ, וּמִי שֶׁעוֹבֵר עַל זֶה, מֵת הוּא לָעוֹלָם הַבָּא. אֲבָל מִשּׁוּם שֶׁעָבַדְתָּ אוֹתִי, הַשִּׁמּוּשׁ שֶׁלְּךָ לֹא יִהְיֶה לְחִנָּם; תִּהְיֶה מִיתָתְךָ בָּעוֹלָם הַזֶּה, וְלֹא בָּעוֹלָם הַבָּא. וּמִשּׁוּם כָּךְ, וְצָרַעַת נַעֲמָן תִּדְבַּק בְּךָ וּבְזַרְעֲךָ. (גּוֹן הַלָּבָן נוֹדָע, וְגוֹן הָאָדֹם נוֹדָע)..
Zohar Tazria
Continued from previous DZ
166
Rabbi Yitzchak and Rabbi Yehuda were walking on the road, Rabbi Yehuda said, it is written;
2 Kings 5:27
“וְצָרַעַת נַעֲמָן תִּדְבַּק בְּךָ וּבְזַרְעֲךָ לְעוֹלָם וַיֵּצֵא מִלְּפָנָיו מְצֹרָע כַּשָּׁלֶג.”
“Therefore, the leprosy of Naaman shall cling to you and to your descendants forever.” So he went out from his presence afflicted with leprosy, as white as snow.”
He asks, if he (Gehazi) sinned, why should his sons get hurt? He replied Elisha saw more than the other prophets. He saw that no decent son came out of Gehazi, and therefore he cursed them all.
167
Elisha also said to him, I worked as a servant of Hashem with Eliyahu, and I earned two parts, that is, double the spirit of Eliyahu, because I truly served him. And you are wicked; you put a flaw in me when you swore a lie and coveted the gift of Naaman. After all, you transgressed the entire Torah, and whoever transgresses that is dead in the world to come, but because you worked for me, your service will not be in vain, and your death will be in this world and not in the world to come. Because of that, Naaman’s leprosy will stick to you and your descendants.
Lesson;
This Zohar teaches us that we may carry the sins of our ancestors from previous lives.
We never complain to Hashem because he is always just and merciful. We must accept and make the necessary corrections. When we focus on Torah studies and do good deeds, we add ‘white’ to the ‘red’ until the red disappears.
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Show DZ reading video
Daily Zohar 4228
Hebrew translation:
- בְּעֵשָׂו כָּתוּב וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, וְעַל כֵּן שׁוֹרֶה בּוֹ מִינוֹ. וְאִם תֹּאמַר אַדְמוֹנִי כָּתוּב בְּעֵשָׂו, וְכָתוּב בּוֹ בְּדָוִד, (שמואל-א טז) וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי. אֶלָּא זֶה מִזֻּהֲמַת הַזָּהָב נַעֲשָׂה, וְזֶה נִדְבַּק בְּזֹהַר הַזָּהָב. כָּתוּב בְּעֵשָׂו, אַדְמוֹנִי כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר, יָצָא בְזֻהֲמַת הַהִתּוּךְ. בְּדָוִד כָּתוּב, עִם יְפֵה עֵינַיִם וְטוֹב רֹאִי.
- בֹּא וּרְאֵה מָה הַטַּעַם. הַגָּוֶן הַלָּבָן נוֹדָע, וְהַגָּוֶן הָאָדֹם נוֹדָע. אָדֹם בָּרִאשׁוֹנָה, וְהִנֵּה נִרְאֶה בּוֹ לָבָן, הֲרֵי טָהֳרָה נוֹלְדָה בּוֹ וּמַתְחִיל לְהִטָּהֵר. לָבָן בָּרִאשׁוֹנָה וְנִרְאֶה בּוֹ אָדֹם, הִנֵּה מַתְחִיל לְהִטָּמֵא. וְכָתוּב וְטִמְּאוֹ הַכֹּהֵן, שֶׁהִנֵּה נוֹלָד בּוֹ אָדֹם לְהִטָּמֵא. וְהַכֹּהֵן הָיָה יוֹדֵעַ בְּכָל אוֹתָם הַגְּוָנִים. וְלִפְעָמִים שֶׁנִּרְאֶה בּוֹ גָּוֶן שֶׁל טָהֳרָה, וְיַסְגִּירוֹ לִרְאוֹת אִם יִוָּלֵד בּוֹ גָּוֶן אַחֵר. וְאִם לֹא, מְטַהֵר אוֹתוֹ. זֶהוּ שֶׁכָּתוּב וְטִהֲרוֹ הַכֹּהֵן וְגוֹ’..
Zohar Tazria
Continued from previous DZ
164
In Esau, it is written;
Genesis 25:25
“וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר וַיִּקְרְאוּ שְׁמוֹ עֵשָׂו.”
“And the first came out red. He was like a hairy garment all over, so they called his name Esau.”
The red color indicated that Esau was connected to judgments. We also find the red color “אַדְמוֹנִי” related to David.
1 Samuel 16:12
“וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רֹאִי וַיֹּאמֶר יְהוָה קוּם מְשָׁחֵהוּ כִּי זֶה הוּא.”
“So he sent and brought him in. Now he was ruddy, with bright eyes, and good-looking. And YHVH said, “Arise, anoint him; for this is the one!”
He explained that Esau was made of contaminated gold, which represents harsh judgments. But, David clings to the radiation of gold, which is the left of Binah, called gold, and is mercy. In Esau, it is written red all over, that is, he came out of the waste left after melting gold.
About David, it is written, “with bright eyes, and good-looking,” alluding to the illumination of Chokmah, called eyes and sight, which extends from the left line of Binah and includes the right line.
165
What makes a reddish-white lesion impure? White is known to be Chessed, and red is judgment, therefore, if it was initially red and now appears with white in it, then the purification process began, and if it was white first and now red appears in it, then it begins to defile, and it is written;
Leviticus 13:8
“וְרָאָה הַכֹּהֵן וְהִנֵּה פָּשְׂתָה הַמִּסְפַּחַת בָּעוֹר וְטִמְּאוֹ הַכֹּהֵן צָרַעַת הִוא.”
“And if the priest sees that the lesion has indeed spread on the skin, then the priest shall pronounce him unclean. It is leprosy.”
The priest diagnoses the person as unclean because the red represents judgment. The priest knew all these types of skin lesions. When the priest sees an appearance of purity in him, he isolates the person to see if a different appearance started in it, and if not, he pronounces him clean as it is written;
Leviticus 13:17
“וְרָאָהוּ הַכֹּהֵן וְהִנֵּה נֶהְפַּךְ הַנֶּגַע לְלָבָן וְטִהַר הַכֹּהֵן אֶת הַנֶּגַע טָהוֹר הוּא.”
“And the priest shall examine him; and indeed, if the sore has turned white, then the priest shall pronounce him clean who has the sore. He is clean.”
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https://vimeo.com/V00000V
Daily Zohar 4227
Hebrew translation:
- וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בְעוֹר וְגוֹ’. רַבִּי יוֹסֵי אָמַר, כְּמוֹ מָקוֹם גָּבוֹהַּ שֶׁמַּקִּיף בְּבַהֶרֶת עַזָּה, מַרְאֶה שָׁנִינוּ, וּבְמַרְאֶה נִדּוֹן, בְּאוֹתָם הַגְּוָנִים. אָמַר רַבִּי יִצְחָק, שְׁלֹשׁ מֵאוֹת טְעָמִים יֵשׁ מִי שֶׁגּוֹרֵס בְּבַהֶרֶת עַזָּה, וְכֻלָּם לָמַדְתִּי מֵאָבִי, פְּרָט לְשַׂעֲרָה (לְבָנָה) אַחַת טְמֵאָה, עֵד אֶחָד. שְׁנַיִם, שְׁנֵי עֵדִים, וְטָהוֹר. מִכָּאן וָהָלְאָה, אֲפִלּוּ מֵאָה כִּשְׁנַיִם, וּשְׁנַיִם כְּמֵאָה. וְזֶה לָמַדְנוּ לְאַחַר שֶׁכָּתוּב, (דברים יט) לֹא יָקוּם עֵד אֶחָד בְּאִישׁ וְגוֹ’, עַל פִּי שְׁנַיִם עֵדִים וְגוֹ’.
- רַבִּי חִזְקִיָּה הָיָה יוֹשֵׁב לִפְנֵי רַבִּי שִׁמְעוֹן. אָמַר, כָּתוּב נֶגַע לָבָן אֲדַמְדָּם, אָז הוּא נֶגַע, שֶׁהֲרֵי הַלָּבָן לֹא עוֹמֵד בְּעֵינוֹ. פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, כָּתוּב אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים וְגוֹ’. אַשְׁרֵיהֶם יִשְׂרָאֵל, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה לְטַהֵר אוֹתָם בַּכֹּל כְּדֵי שֶׁלֹּא יִמָּצְאוּ בְדִין לְפָנָיו, וּבַעֲלֵי הַדִּין לֹא יִשְׁלְטוּ בָהֶם, שֶׁהֲרֵי הַכֹּל הוֹלֵךְ אַחַר מִינוֹ. אָדֹם לְאָדֹם, וְלָבָן לְלָבָן, יָמִין לְיָמִין, וּשְׂמֹאל לִשְׂמֹאל..
Zohar Tazria
Continued from previous DZ
162
Leviticus 13:38
“וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בְעוֹר בְּשָׂרָם בֶּהָרֹת בֶּהָרֹת לְבָנֹת.”
“If a man or a woman has bright spots on the skin of the body, specifically white bright spots,”
Rabbi Yossi said there is a great significance related to the “bright spot,” in which we learned three hundred halachot about it. The look of it was discussed in many ways. Rabbi Yitzchak said there are three hundred aspects to learn about the “bright spot,” and I learned all of them from my father, except for the case that one black hair makes it impure because it is one witness. Two black hairs are two witnesses, and it makes it pure. From here on, even a hundred hairs are like two, and two hairs are like a hundred, which I later learned because it is written;
Deuteronomy 19:15
“לֹא יָקוּם עֵד אֶחָד בְּאִישׁ לְכָל עָוֹן וּלְכָל חַטָּאת בְּכָל חֵטְא אֲשֶׁר יֶחֱטָא עַל פִּי שְׁנֵי עֵדִים אוֹ עַל פִּי שְׁלֹשָׁה עֵדִים יָקוּם דָּבָר.”
“One witness shall not rise against a man concerning any iniquity or any sin that he commits; by the mouth of two or three witnesses, the matter shall be established.”
163
Rabbi Hezekiah was sitting in front of Rabbi Shimon. He said it is written;
Leviticus 13:42
“וְכִי יִהְיֶה בַקָּרַחַת אוֹ בַגַּבַּחַת נֶגַע לָבָן אֲדַמְדָּם צָרַעַת פֹּרַחַת הִוא בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ.”
“And if there is on the bald head or bald forehead a reddish-white lesion, it is leprosy breaking out on his bald head or his bald forehead.”
White in “reddish-white lesion” alludes to Chessed but does not stand by itself. It rather leans towards the red that alludes to judgment. Rabbi Shimon opened and said, it is written;
Isaiah 1:18
“לְכוּ נָא וְנִוָּכְחָה יֹאמַר יְהוָה אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ אִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ.”
“Come now, and let us reason together,” Says YHVH, “Though your sins are like scarlet, They shall be as white as snow; Though they are red like crimson, They shall be as wool.”
Blessed are Israel, whom the Holy One Blessed be He wants to purify them completely so that they would not be found flawed before him, and those who hold judgment on them would not rule over them.
Because everything goes according to its kind, white is on the Right, which is Chessed. Red is on the Left, that is judgment.
{||}
Show DZ reading video
Daily Zohar 4226
Hebrew translation:
- אָמַר רַבִּי יְהוּדָה, אִם כָּךְ, בַּמֶּה מְפָרְשִׁים אֶת הַפָּסוּק שֶׁכָּתוּב, (שם ו) וּבָתִּים מְלֵאִים כָּל טוּב אֲשֶׁר לֹא מִלֵּאתָ? אִם רוּחַ טֻמְאָה שׁוֹרָה בְתוֹכָם, אֵיךְ מְלֵאִים כָּל טוּב? אָמַר רַבִּי אֶלְעָזָר, מְלֵאִים כָּל טוֹב – בְּמָמוֹן, בְּכֶסֶף וּבְזָהָב, וּבַכֹּל, כְּמוֹ שֶׁנֶּאֱמַר (בראשית מה) כִּי טוּב כָּל אֶרֶץ מִצְרַיִם. וְאָמַר רַבִּי יְהוּדָה, וְהִנֵּה כָּל בָּתֵּי הַמִּצְרִים הָיוּ מְלֵאִים כְּשָׁפִים וְתוֹעֵבוֹת? אֶלָּא עֲבוּר הָעֹשֶׁר שֶׁל הָאָרֶץ זֶה נֶאֱמַר. אַף כָּאן עֲבוּר הָעֹשֶׁר וְהַמָּמוֹן הוּא.
- שְׁתֵּי עֲשִׁירֻיּוֹת נָטְלוּ יִשְׂרָאֵל, אַחַת כְּשֶׁיָּצְאוּ מִגָּלוּת מִצְרַיִם, וְאַחַת כְּשֶׁנִּכְנְסוּ לָאָרֶץ. רַבִּי שִׁמְעוֹן אָמַר, כָּל זֶה וַדַּאי הָיָה לְקַדֵּשׁ אֶת הָאָרֶץ, וּלְהַעֲבִיר רוּחַ הַטֻּמְאָה מִן הָאָרֶץ וּמִתּוֹךְ יִשְׂרָאֵל. וּכְשֶׁהַבַּיִת הָיָה מְנֻתָּץ, הָיָה נִמְצָא בּוֹ מָמוֹן לִבְנוֹת אוֹתוֹ וּלְמַלֵּא אֶת בֵּיתוֹ, כְּדֵי שֶׁלֹּא יִצְטַעֵר עַל הַבַּיִת וְיִשְׁהוּ בְדִיּוּר שֶׁל קְדֻשָּׁה..
Zohar Tazria
Continued from previous DZ
160
Rabbi Yehuda said, If so, how to explain the verse in Deuteronomy 6:11
“וּבָתִּים מְלֵאִים כָּל טוּב אֲשֶׁר לֹא מִלֵּאתָ וּבֹרֹת חֲצוּבִים אֲשֶׁר לֹא חָצַבְתָּ כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא נָטָעְתָּ וְאָכַלְתָּ וְשָׂבָעְתָּ.”
“houses full of all good things, which you did not fill, hewn-out wells which you did not dig, vineyards and olive trees which you did not plant—when you have eaten and are full—”
If the spirit of impurity dwells within them, how are they full of all good? Rabbi Elazar said, “Full of all good things, with wealth, silver, gold, and everything.” as the wealth that was taken from Egypt. It is written,
Genesis 45:20
“וְעֵינְכֶם אַל תָּחֹס עַל כְּלֵיכֶם כִּי טוּב כָּל אֶרֶץ מִצְרַיִם לָכֶם הוּא.”
“Also, do not be concerned about your goods, for the best of all, the land of Egypt is yours.'”
Rabbi Yehuda said all the houses of the Egyptians were full of sorcerers and worshiping idols, and how did the scripture say, “All the best of Egypt”? But, he explained that it was told “good” for the wealth of the land of Egypt. Even here in the land they entered, it says “houses full of good things” for the wealth and money in them.
161
Israel took wealth twice, once when they left the exile in Egypt, and once when they entered the land, that is, when they broke down the affected houses. Rabbi Shimon said that the plagues that infected the houses were to sanctify the land and to remove the spirit of impurity from the land and from Israel (# 149), and with that, when the house was destroyed, each one found money in it, enough to build and fill the house, so that they would not regret destroying the first house, and live in a dwelling of holiness.
Lesson;
The house is the aspect of our vessel, and the stones are the aspect of the parts of our vessel that were infected with impurities.
We should never regret breaking down negative aspects in ourselves or our environments because, after their destruction, we can find a wealth of ‘gold’ that is the force of positive renewal.
Many people connected to the pure system by studying the Torah and following the righteous path feel their world is destroyed. Since they moved to the ‘Promised Land’ that is Holy, Hashem gives them opportunities to break down old and negative habits to purify themselves and inherit the wealth of the world to come.
To those who are ‘challenged,’ I say, stay on the path, and you will find ‘gold’ sooner or later, BUT NEVER GIVE UP!
{||}
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Daily Zohar 4225
Hebrew translation:
- וּבָא אֲשֶׁר לוֹ הַבַּיִת וְהִגִּיד וְגוֹ’ (ויקרא יד). וְהִגִּיד?! וַיֹּאמֶר הָיָה צָרִיךְ לִהְיוֹת, אוֹ וַיְדַבֵּר. מַה זֶּה וְהִגִּיד? אֶלָּא בְּכָל מָקוֹם דָּבָר שֶׁל חָכְמָה הוּא, וְהִנֵּה פֵּרְשׁוּהָ. כְּנֶגַע נִרְאָה לִי בַּבָּיִת. כְּנֶגַע?! נֶגַע הָיָה צָרִיךְ לִהְיוֹת! נִרְאָה לִי?! יֵשׁ לִי הָיָה צָרִיךְ לִהְיוֹת, שֶׁהֲרֵי כָּתוּב וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם, שֶׁיֵּרָאֶה לַכֹּל! לָמָּה כְּנֶגַע נִרְאָה לִי.
- אֶלָּא בְּשָׁעָה שֶׁזֶּה נִכְנָס, אַחֵר מִתְגַּלֶּה, וּמִתְגָּרִים זֶה בָּזֶה. וְעַל זֶה נִרְאָה לִי. אוֹתוֹ שֶׁהִתְכַּסָּה הִתְגַּלָּה, וְשֶׁהִתְגַּלָּה הִתְכַּסָּה, וְאַחַר כָּךְ נִרְאָה לוֹ בִּדְמוּת אוֹתוֹ הַנֶּגַע שֶׁל הַבַּיִת, וְאַחֵר מִתְכַּסֶּה. וְעַל זֶה וְהִגִּיד לַכֹּהֵן, שֶׁדְּבַר חָכְמָה הוּא.
- וְאָז בָּא הַכֹּהֵן, וְיַפִּילוּ הַבַּיִת, וִינַתְּצוּ לוֹ הָאֲבָנִים וְהָעֵצִים וְהַכֹּל. כֵּיוָן שֶׁנִּתְּצוּ וְטִהֲרוּ הַכֹּל, מִתְבָּרְכִים. אָז כָּתוּב (דברים ה) וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ. אֵלּוּ נִקְרָאִים טוֹבִים, שֶׁהֲרֵי הָרִאשׁוֹנִים אֵינָם טוֹבִים, וְאֵינָם בִּכְלָל שֶׁל קְדֻשָּׁה וְטָהֳרָה..
Zohar Tazria
Continued from previous DZ
157
Leviticus 14:35
“וּבָא אֲשֶׁר לוֹ הַבַּיִת וְהִגִּיד לַכֹּהֵן לֵאמֹר כְּנֶגַע נִרְאָה לִי בַּבָּיִת.”
“and he who owns the house comes and tells the priest, saying, ‘It seems to me that there is like a plague in the house’”
He asks why it is written “tells” “וְהִגִּיד”, it should say “וַיֹּאמֶר” “he spoke.” He replies we find wisdom everywhere. It says, “it seemed to me, there is like a plague in the home,” when it should have been said, “There is a plague in the home,” for it is written,”ונתתי נגע צרעת בבית ארץ אחוזתכם” “I put the leprous plague in a house in the land of your possession” (Leviticus 14:34), which means that it will be visible to all, and why here it says “כנגע נראה לי” “as a plague appears to me.”
158
He replies when the plague entered the house, it covered the impurity of the other side, that is, from the line that is the Light of Chokmah without Chassadim. The spirit of impurity that was in the house (as above #153) and the plague fought each other, and the impurity resurfaced. Therefore, it was written “and tells the priest” because it is a matter of Chokamah.
159
Then the priest came to knock down the house and scattered it, the trees, stones, and everything. Since they were freed from the impurity, and everything was purified, they are blessed, so it is written,
Deuteronomy 8:12
“פֶּן תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ.”
“lest—when you have eaten and are full, and have built good houses and dwell in them;”
The verse means that we need to build in righteousness to have good houses because the first houses in the land were not built in purity and holiness.
{||}
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Daily Zohar 4224
Hebrew translation:
- זֶה בָּאָרֶץ הַקְּדוֹשָׁה, כָּל שֶׁכֵּן בְּאֶרֶץ אַחֶרֶת, שֶׁרוּחַ הַטֻּמְאָה מְצוּיָה יוֹתֵר, וְיָכוֹל אָדָם לְהִנָּזֵק. אָמַר רַבִּי אֶלְעָזָר, וְכָל שֶׁכֵּן שֶׁנִּקְרָא בַקְּלִפּוֹת שֶׁל חֲבֵרָיו הָאֲחֵרִים לְהִמָּצֵא שָׁם, וַאֲפִלּוּ דְּפִיקוֹת בַּכֵּלִים לֹא מַעֲבִירִים אוֹתוֹ מִן הַבַּיִת. וּמִשּׁוּם כָּךְ הַפָּסוּק הַזֶּה מַכְרִיז וְאוֹמֵר, הוֹי בֹּנֶה בֵיתוֹ בְּלֹא צֶדֶק. הוֹי וַדַּאי שֶׁאוֹמְרִים כָּל יוֹם בַּבַּיִת הַהוּא.
- רַבִּי יוֹסֵי נִכְנַס יוֹם אֶחָד לְבַיִת אֶחָד, הִגִּיעַ לַסַּף (טָרַח בַּטִּפּוּס) וְנִכְנַס פְּנִימָה. שָׁמַע קוֹל אֶחָד שֶׁאוֹמֵר: הִתְכַּנְּסוּ וְהִכָּנְסוּ, הִנֵּה אֶחָד מֵהַיְרִיבִים שֶׁלָּנוּ. הִתְחַבְּרוּ וְנַזִּיק אוֹתוֹ לִפְנֵי שֶׁיֵּצֵא. אָמְרוּ, לֹא נוּכַל אֶלָּא אִם דִּיּוּרוֹ כָּאן. יָצָא רַבִּי יוֹסֵי וּפָחַד. אָמַר, וַדַּאי מִי שֶׁעוֹבֵר עַל דִּבְרֵי הַחֲבֵרִים, מִתְחַיֵּב בְּנַפְשׁוֹ.
- אָמַר לוֹ רַבִּי חִיָּיא, וַהֲרֵי הַגּוֹיִם וּשְׁאָר בְּנֵי אָדָם דָּרִים בְּתוֹכוֹ, וְנִשְׁלְמוּ. אָמַר לוֹ, הֵם מִצִּדָּם הֵם בָּאִים, אֲבָל מִי שֶׁיְּרֵא חֵטְא יָכוֹל לְהִנָּזֵק. וַאֲפִלּוּ הֵם, אִם יְעַכְּבוּ אֶת דִּיּוּרָם בּוֹ, לֹא יֵצְאוּ בְשָׁלוֹם. אָמַר לוֹ, וַהֲרֵי כָּתוּב (איוב כא) בָּתֵּיהֶם שָׁלוֹם מִפָּחַד. אָמַר לוֹ, כְּגוֹן שֶׁהָיָה מֵאַחֵר, וְנִבְנָה מִצֶּדֶק. וְהַפָּסוּק כָּךְ הוּא, בָּתֵּיהֶם שָׁלוֹם מִפָּחַד – כְּשֶׁבָּתֵּיהֶם שָׁלוֹם מִפַּחַד, שֵׁבֶט אֱלוֹהַּ לֹא שׁוֹרֶה עֲלֵיהֶם..
Zohar Tazria
Continued from previous DZ
154
Outside the Holy Land, the spirit of impurity is stronger in the houses where a person can be harmed by them. Rabbi Elazar said that the spirit of impurity in the house calls his friends, the Klipot, to be there. And even knocking on utensils, which used to expel spirits and pests from some places, does not remove the pests from that house. That is why the verse declares and says, “Woe to him who builds his house by unrighteousness” (Jeremiah 22:13), and this verse is repeated by the dwellers of that house.
155
Rabbi Yossi entered a house one day; after consideration by the threshold of the house, he entered the interior of the house. He heard one voice that said, gather together; here is one of our opponents; let us hurt him before he leaves. They answered him; we cannot harm him unless he lives here. Rabbi Yossi was afraid and left. He said to himself, certainly, whoever is not following the words of the learned friends, put himself at risk.
156
Rabbi Chiya said to him, but people of the other nations that sleep inside the house are not harmed. He said to him they come from their side, and therefore there is no harm to them. But he who fears sin can be harmed. And even they, if they continue to live in the house, do not get out safely. He said to him, but it is written,
Job 21:9
“בָּתֵּיהֶם שָׁלוֹם מִפָּחַד וְלֹא שֵׁבֶט אֱלוֹהַּ עֲלֵיהֶם.”
“Their houses are safe from fear; Neither is the rod of God upon them.”
He answered that is because the house was built righteously, and the wicked took it and lived in it, and the verse should read like this, “their houses are safe from fear, meaning because it was built righteously, then the rod of God is not upon them.
Lesson;
Before moving to a new dwelling place, it is better to check the ‘history’ of the place and avoid getting into a ‘sick bed’. New paint on the walls is important to disconnect from what the walls can ‘tell’/ reflect back on us. Inviting people at the beginning to make a meal, Torah study, and even a prayer with ten men adds great positivity and ‘washes’ away any impure spirit. Mezuzahs and regular Torah study at home and keep the protection at home.
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Daily Zohar 4223
Hebrew translation:
- כָּל שֶׁכֵּן מִי שֶׁבּוֹנֶה, וּרְצוֹנוֹ בְּצוּרָה אַחֶרֶת, מִשּׁוּם שֶׁמְּיַחֵד הַבַּיִת לַצַּד הָאַחֵר לְהִטָּמֵא בּוֹ, הֲרֵי וַדַּאי שׁוֹרָה בּוֹ רוּחַ שֶׁל טֻמְאָה, וְלֹא יוֹצֵא אוֹתוֹ אָדָם מִן הָעוֹלָם עַד שֶׁנֶּעֱנָשׁ בַּבַּיִת הַהוּא. וּמִי שֶׁדָּר בּוֹ יָכוֹל לְהִנָּזֵק, שֶׁהֲרֵי בַּדִּירָה הַהִיא שׁוֹרָה בָּהּ רוּחַ טֻמְאָה, וּמַזִּיקָה מִי שֶׁנִּמְצָא בָּהּ.
- וְאִם תֹּאמַר, בַּמֶּה יָדוּעַ? כְּגוֹן שֶׁנִּזּוֹק בַּבַּיִת הַהוּא אוֹתוֹ שֶׁבָּנָה אוֹתוֹ, אוֹ אַנְשֵׁי בֵיתוֹ, אוֹ בְּנִזְקֵי גוּף, אוֹ בְּנִזְקֵי מָמוֹן, הוּא וּשְׁנֵי אֲחֵרִים אַחֲרָיו. הֲרֵי וַדַּאי יִבְרַח אָדָם לְהַר, וְלֹא יָדוּר בּוֹ. יָדוּר בִּמְחִלַּת עָפָר, וְלֹא יָדוּר בּוֹ.
- וּמִשּׁוּם כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא חָס עַל יִשְׂרָאֵל, שֶׁהֵם לֹא יוֹדְעִים דָּבָר בְּכָל אוֹתָם הַבָּתִּים, וְהוּא אוֹמֵר: אַתֶּם לֹא יוֹדְעִים – אֲנִי יוֹדֵעַ, וְרָשַׁמְתִּי אוֹתָם בְּנֶגַע. נֶגַע דָּר בְּבַיִת, הִנֵּה נֶגַע אַחֵר תַּקִּיף שֶׁיּוֹצִיא אוֹתוֹ וְיַעֲבִיר אוֹתוֹ מִן הָעוֹלָם. וְאָז – וְנָתַץ אֶת הַבַּיִת אֶת אֲבָנָיו וְאֶת עֵצָיו. כֵּיוָן שֶׁהוֹלֵךְ לוֹ, מָה הַטַּעַם וְנָתַץ אֶת הַבַּיִת? אֶלָּא בְּכָל זְמַן שֶׁאוֹתוֹ בִּנְיָן יִהְיֶה קַיָּם – שֶׁלּוֹ הוּא, וְיָכוֹל לַחֲזֹר..
Zohar Tazria
Continued from previous DZ
151
Moreover, whoever builds, and his desire is not for holiness, because he dedicates his house to the other side, to defile it, the spirit of impurity dwells in it, and that person does not leave the world until he is punished in that house, and whoever lives in it could be harmed, because the spirit of impurity dwells in that home, and harms those who are in it.
152
How do we know if the builder drew the spirit of impurity into the house?. If the person who built it, or the members of his household, were harmed in that house, in their body or in monetary damages, and also if two others who lived in the house after the builder were damaged, then the person better run away to the mountain, or better live in a dirt cave and not live in that house.
153
For this reason, the Holy One, Blessed be He, had mercy on Israel because they did not know anything about all the houses that they found in the land, whether there was a spirit of impurity there or not, and the Holy One, Blessed be He said, you do not know, but I know, and I will mark them with illness. The illness sitting in the house is the other side. The affliction I sent into the house would be removed from the world and, with it, the other side. Then,
Leviticus 14:45
“וְנָתַץ אֶת הַבַּיִת אֶת אֲבָנָיו וְאֶת עֵצָיו וְאֵת כָּל עֲפַר הַבָּיִת וְהוֹצִיא אֶל מִחוּץ לָעִיר אֶל מָקוֹם טָמֵא.”
“And he shall break down the house, its stones, its timber, and all the plaster of the house, and he shall carry them outside the city to an unclean place.”
He asks, since the affliction on the house caused the other side to leave it, what’s the point of breaking down the house after the other side has already left? He replies that as long as that building stands, the other side can return to it.
Lesson;
The house is the aspect of our vessel. If we have some impurity, it’s hard for us to notice, but Hashem sees all and sends a challenge so we can examine
ourselves and notice what is needed to be removed. We should accept and evaluate the challenges facing us in order to identify the negativity in us that we need to remove.
When we connect to the pure system, we must do it with complete dedication and remove all bad habits, which is the aspect of breaking down the house. If we leave ‘room’ with our ‘junk,’ the other side can return quickly to its familiar environment.
We don’t look back to our negative past because it may catch up with us. We always move forward toward and with the Light.
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Daily Zohar 4222
Hebrew translation:
- בֹּא רְאֵה, אִם הַמַּעֲשֶׂה הַזֶּה הָיָה לִמְצֹא מַטְמוֹנִים בִּלְבַד, יַחֲזִירוּ הָאֲבָנִים אַחַר כָּךְ כְּמוֹת שֶׁהֵם לִמְקוֹמָם, וְהֶעָפָר לִמְקוֹמוֹ. אֲבָל הַפָּסוּק כּוֹתֵב, וְחִלְּצוּ אֶת הָאֲבָנִים. וְכָתוּב וְעָפָר אַחֵר יִקַּח. כְּדֵי שֶׁתַּעֲבֹר רוּחַ הַטֻּמְאָה, וְיִתְפַּנֶּה וְיִתְקַדֵּשׁ כָּעֵת כְּמִקֹּדֶם, וְיִמָּצְאוּ יִשְׂרָאֵל בִּקְדֻשָּׁה וּבְדִיּוּר קָדוֹשׁ, לְהַשְׁרוֹת בֵּינֵיהֶם שְׁכִינָה.
- וְעַל כֵּן, מִי שֶׁבּוֹנֶה בִּנְיָן, כְּשֶׁמַּתְחִיל לִבְנוֹת צָרִיךְ לְהַזְכִּיר בְּפִיו, שֶׁהֲרֵי לַעֲבוֹדַת הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא בּוֹנֶה, מִשּׁוּם שֶׁכָּתוּב (ירמיה כב) הוֹי בֹּנֶה בֵיתוֹ בְּלֹא צֶדֶק וְגוֹ’. וְאָז סִיּוּעַ שְׁמֵימִי שׁוֹרֶה עָלָיו, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַזְמִין עָלָיו קְדֻשָּׁה וְקוֹרֵא עָלָיו שָׁלוֹם. זֶהוּ שֶׁכָּתוּב (איוב ה) וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ וְגוֹ’. מַה זֶּה וּפָקַדְתָּ נָוְךָ? הֲרֵי פֵּרְשׁוּהָ. אֲבָל וּפָקַדְתָּ, לְהַפְקִיד דִּבּוּר בַּפֶּה כְּשֶׁהוּא בּוֹנֶה. וְאָז כָּתוּב וְלֹא תֶחֱטָא. וְאִם לֹא, הֲרֵי מַזְמִין לְבֵיתוֹ אֶת הַצַּד הָאַחֵר..
Zohar Tazria
Continued from previous DZ
149
If the breaking up of the affected houses was only to find treasures, then the stones should have been returned to their place as they were, and the dirt (עפר) should also have been returned to its place. But it is written, “take away the stones”;
Leviticus 14:40
“וְצִוָּה הַכֹּהֵן וְחִלְּצוּ אֶת הָאֲבָנִים אֲשֶׁר בָּהֵן הַנָּגַע וְהִשְׁלִיכוּ אֶתְהֶן אֶל מִחוּץ לָעִיר אֶל מָקוֹם טָמֵא.”
“Then the priest shall command that they take away the stones in which is the plague, and they shall cast them into an unclean place outside the city.”
Leviticus 14:42
“וְלָקְחוּ אֲבָנִים אֲחֵרוֹת וְהֵבִיאוּ אֶל תַּחַת הָאֲבָנִים וְעָפָר אַחֵר יִקַּח וְטָח אֶת הַבָּיִת.”
“Then they shall take other stones and put them in the place of those stones, and he shall take other mortar and plaster the house.”
They take other stones in order to remove and clear the spirit of impurity, and the land will now be sanctified as before, and Israel will be found in holiness and in a holy dwelling so that the Shechina will reign among them.
150
And therefore whoever builds a building, when he begins to build it, should say with his mouth that he is building it for the service of the Holy One, Blessed be He because it is written;
Jeremiah 22:13
“הוֹי בֹּנֶה בֵיתוֹ בְּלֹא צֶדֶק וַעֲלִיּוֹתָיו בְּלֹא מִשְׁפָּט בְּרֵעֵהוּ יַעֲבֹד חִנָּם וּפֹעֲלוֹ לֹא יִתֶּן לוֹ.”
“Woe to him who builds his house by unrighteousness And his chambers by injustice, Who uses his neighbor’s service without wages And gives him nothing for his work,”
Then the help of heaven comes upon him, upon his house, and the Holy One Blessed be He bestows his holiness upon him and brings upon him peace as it is written in Job 5:24
“וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ וּפָקַדְתָּ נָוְךָ וְלֹא תֶחֱטָא.”
“You shall know that your tent is in peace; You shall command your dwelling, and you will not sin.”
The words in the verse, “You shall command your dwelling,” means to say words to dedicate the house to Hashem while building it as above. “and you will not sin” means that if we don’t follow the above, the other side will come to reign in the house instead of the Shechina.
Lesson;
Psalm 127:1
“שִׁיר הַמַּעֲלוֹת לִשְׁלֹמֹה אִם יְהוָה לֹא יִבְנֶה בַיִת שָׁוְא עָמְלוּ בוֹנָיו בּוֹ אִם יְהוָה לֹא יִשְׁמָר עִיר שָׁוְא שָׁקַד שׁוֹמֵר.”
”A Song of Ascents. Of Solomon. Unless YHVH builds the house, They labor in vain who build it; Unless YHVH guards the city, The watchman stays awake in vain.”
Our homes are part of our individual vessels, so as we make personal connections to draw light into our lives, we should dedicate the home to serving Hashem. In our home, we have sacred books, study Torah, and avoid any aspect of negativity that could draw judgments from the other side.
We should treat our home as our bodies, be clean with Light, and always have Hashem in our minds. Hashem is Light, and when we have Light in and around us, darkness cannot enter.
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Daily Zohar 4221
Hebrew translation:
- וְעַל כֵּן רֵיחַ הַקָּרְבָּן הוּא קִיּוּם שֶׁל הַכֹּל וְקִיּוּם הָעוֹלָם. וְהַקָּרְבָּן עַל יַד הַכֹּהֵן שֶׁמַּקְרִיב הַכֹּל, וּמִשּׁוּם כָּךְ שִׁבְעָה יְמֵי הַשְׁלָמָה נִשְׁתַּלְּמוּ בוֹ, כְּדֵי שֶׁכֻּלָּם יִתְבָּרְכוּ בַעֲבוֹדָתוֹ, וְיִמָּצְאוּ שְׂמָחוֹת וּבְרָכוֹת לְמַעְלָה וּלְמַטָּה.
- כָּתוּב, (ישעיה כה) ה’ אֱלֹהַי אַתָּה אֲרוֹמִמְךָ וְגוֹ’. הַפָּסוּק הַזֶּה פֵּרְשׁוּהוּ, ה’ אֱלֹהַי אַתָּה, שֶׁצָּרִיךְ אָדָם לְהוֹדוֹת לַשֵּׁם הַקָּדוֹשׁ וּלְשַׁבֵּחַ אוֹתוֹ עַל הַכֹּל. וּמֵאֵיזֶה מָקוֹם הַשֶּׁבַח שֶׁלּוֹ? כְּמוֹ שֶׁבֵּאֲרוּהָ. וְכָאן מֵהָעֹמֶק שֶׁל הַכֹּל, שֶׁכָּתוּב כִּי עָשִׂיתָ פֶּלֶא. פֶּלֶא – כְּמוֹ שֶׁכָּתוּב (שם ט) וַיִּקְרָא שְׁמוֹ פֶּלֶא, וַהֲרֵי נֶאֱמַר. עֵצוֹת מֵרָחֹק, עֵצוֹת – כְּמוֹ שֶׁנֶּאֱמַר יוֹעֵץ. מֵרָחֹק – שֶׁכָּתוּב (ירמיה לא) מֵרָחוֹק ה’ נִרְאָה לִי. וְכָתוּב (משלי לא) מִמֶּרְחָק תָּבִיא לַחְמָהּ.
- אֱמוּנָה אֹמֶן – כְּמוֹ שֶׁנֶּאֱמַר (דברים לב) אֵל אֱמוּנָה וְאֵין עָוֶל. וּפֵרְשׁוּהָ אֱמוּנָה בַּלַּיְלָה, כְּמוֹ שֶׁנֶּאֱמַר (תהלים צב) וֶאֱמוּנָתְךָ בַּלֵּילוֹת. וְכָתוּב (איכה ג) חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ. וְעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְטַהֵר אֶת יִשְׂרָאֵל מֵחֲטָאֵיהֶם, כְּמוֹ שֶׁכָּתוּב (יחזקאל לו) וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם. בָּרוּךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן.
Zohar Tzav
Continued from previous DZ
191
The smell of the sacrifice sustains everything in existence in the world. The priest brings all offerings, and for that reason, the seven filling days (שבעת ימי מילואים) become complete. The seven days correspond to the seven sefirot of Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, and Malchut, and when they are in a complete state, everyone is blessed in his work, and joy and blessings are found above and below.
192
Isaiah 25:1
“יְהוָה אֱלֹהַי אַתָּה אֲרוֹמִמְךָ אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן.”
“O YHVH, You are my God. I will exalt You, I will praise Your name, For You have done wonderful things; Your counsels from afar are faithfulness and truth.”
“You are YHVH God”, means that the people should give thanks to the Holy Name and praise Him for everything. And from where comes his praise?. As explained, it is from the depth of all, which is Keter, as it is said, “For You have done wonderful things (פֶּלֶא also, miracle)”. It is written; “וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ” “And His name will be called Wonderful, Counselor” (Isaiah 9:5), referring to Keter.
Jeremiah 31:2
“מֵרָחוֹק יְהוָה נִרְאָה לִי וְאַהֲבַת עוֹלָם אֲהַבְתִּיךְ עַל כֵּן מְשַׁכְתִּיךְ חָסֶד.”
“YHVH has appeared to me from afar, saying: “Yes, I have loved you with an everlasting love; Therefore, with lovingkindness, I have drawn you.”
Proverbs 31:14
“הָיְתָה כָּאֳנִיּוֹת סוֹחֵר מִמֶּרְחָק תָּבִיא לַחְמָהּ.”
“She is like the merchant ships, She brings her food from afar.”
“From afar” means Chokmah, and the advice is Binah, that received from Chokmah.
193
Deuteronomy 32:4
“הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא.”
“He is the Rock, His work is perfect; For all His ways are justice, A God of faithfulness and without injustice; Righteous and upright is He.”
It was explained “faith” is at night, and Malchut is also called “night”, and “faith”. as written;
Psalm 92:3
“לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת.”
“To declare Your lovingkindness in the morning, And Your faithfulness every night,”
Lamentations 3:23
“חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ.”
“They are new every morning; Great is Your faithfulness.”
In the future, the Holy One, Blessed be He, will purify Israel from their afflictions, as it is written;
Ezekiel 36:25
“וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל גִּלּוּלֵיכֶם אֲטַהֵר אֶתְכֶם.”
“Then I will sprinkle clean water on you, and you shall be clean; I will cleanse you from all your filthiness and from all your idols.”
Bless is Hashem forever, Amen, and Amen.
Lesson;
This concludes the study of Tzav.
The portion is about the work of the priests, drawing light from the upper sefirot to cleanse our vessels and allow the Light to fulfill it. The last verse quoted by the Zohar teaches us that when we arrive at the Final Redemption, Hashem will cleanse the impurities that we couldn’t cleanse ourselves. We need to have merits for that cleansing, and until then, we should work to reach a higher level of purification so the water of cleansing won’t be wasted on cleansing but turn into Light in our vessels.
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Daily Zohar 4220
Hebrew translation:
- בֹּא רְאֵה, אֵין הָעוֹלָם (הַנֶּפֶשׁ) מִתְקַיֵּם אֶלָּא עַל רֵיחַ, וּמֵהָרֵיחַ הַזֶּה נוֹדָע רֵיחַ אַחֵר. שֶׁהֲרֵי בְּשָׁעָה שֶׁיּוֹצֵאת שַׁבָּת (נִתְפָּרְדָה הַחֲבִילָה) וְעוֹלָה הַנֶּפֶשׁ הַיְתֵרָה, וְנִשְׁאֲרוּ הַנֶּפֶשׁ וְהָרוּחַ נִפְרָדוֹת עֲצוּבוֹת, בָּא הָרֵיחַ הַזֶּה, וּמִתְקָרְבִים זֶה לָזֶה וּשְׂמֵחִים.
- וְעַל זֶה צָרִיךְ רוּחַ אַחַר רוּחַ, לְקַבֵּל רֵיחַ. כֵּיוָן שֶׁמִּתְקַבֵּל רֵיחַ, מִתְקָרְבִים כְּאֶחָד וּשְׂמֵחִים. כְּגוֹן זֶה רֵיחַ שֶׁל הַקָּרְבָּנוֹת, בְּרֵיחַ זֶה מִתְקָרְבִים כֻּלָּם כְּאֶחָד, וְנִדְלָקִים הַנֵּרוֹת וּשְׂמֵחִים.
- בֹּא רְאֵה, שְׁנֵי מְאוֹרוֹת, אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה, אִם מַלְהִיט אָדָם הַמָּאוֹר שֶׁלְּמַטָּה הַזֶּה וּמְכַבֶּה אוֹתוֹ (אֶת אוֹתוֹ שֶׁלְּמַעְלָה), אוֹתוֹ עָשָׁן שֶׁעוֹלֶה (מֵהַמָּאוֹר הַתַּחְתּוֹן), מַלְהִיט אוֹתוֹ הַמָּאוֹר הָעֶלְיוֹן. כָּךְ עֲשַׁן הַקָּרְבָּנוֹת, הֶעָשָׁן הַזֶּה שֶׁעוֹלֶה, מַלְהִיט הַמְּאוֹרוֹת הָעֶלְיוֹנִים וּמִתְלַהֲטִים בְּאֶחָד, וְכֻלָּם מִתְקָרְבִים כְּאֶחָד בָּרֵיחַ הַזֶּה. וּמִשּׁוּם כָּךְ, רֵיחַ נִיחֹחַ לַה’, (אִשֶּׁה) וַהֲרֵי פֵּרְשׁוּהָ..
Zohar Tzav
DZ 4220
Continued from previous DZ
188
The world cannot exist except on the smell, from the smell below, and another smell is known above, which is the illumination of Chokmah. When Shabbat ends, and the extra soul that a person earns on Shabbat departs, the Nefesh and Ruach of the person remain separated and sad. Then the smell that is drawn by the myrtle brings the Nefesh and Ruach closer to each other, and they rejoice.
Lesson;
The smell is a pure sense, and the aroma goes higher. The Zohar connects the Sefirot of Zeir Anpin and Malchut to the smell that makes a connection above, as we learn from the reference to smell and sacrifices below.
189
And so, the Ruach of the person needs to follow the Ruach above, which is Zeir Anpin, to receive the smell, which is the illumination of Chokmah. When the smell is received, the Ruach and Nefesh, that is Zeir Anpin and Nukva on the upper level, get closer; also, the Ruach and Nefesh of a person approach each other and are happy with the connection. It is like the smell of the sacrifice that by its smell, all the Sefirot of Zeir Anpin come together, and the candles, which are the sefirot of Malchut, receive the Light from them and rejoice.
190
We see two candles, one above and one below. If a person lights the candle below and extinguishes the candle above, that smoke rising from the candle below is lit by the candle above. So is the smoke that rises from the sacrifice, causes the illumination of Chokmah to continue upward, and lights the upper candles, which are the Sefirot of Zeir Anpin and Malchut. They are lit together, and all the sefirot come together with this smell, and because of that, as we learned, it becomes “a sweet aroma to YHVH.”
Leviticus 1:9
“וְקִרְבּוֹ וּכְרָעָיו יִרְחַץ בַּמָּיִם וְהִקְטִיר הַכֹּהֵן אֶת הַכֹּל הַמִּזְבֵּחָה עֹלָה אִשֵּׁה רֵיחַ נִיחוֹחַ לַיהוָה.”
“but he shall wash its entrails and its legs with water. And the priest shall burn all on the altar as a burnt sacrifice, an offering made by fire, a pleasant aroma to YHVH.”
Lesson;
To make a higher connection with the blessing of nice smell (Besamim בשמים), some say “אִשֵּׁה רֵיחַ נִיחוֹחַ לַיהוָה” “a pleasant aroma to YHVH” before the actual blessing. Some rearrange the words to say “ רֵיחַ נִיחוֹחַ אִשֵּׁה לַיהוָה”.
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Daily Zohar 4219
Hebrew translation:
- אַשְׁרֵי אוֹתָם שֶׁמִּשְׁתַּדְּלִים בַּתּוֹרָה, שֶׁהֵם בְּדַרְגָּה יוֹתֵר עֶלְיוֹנָה עַל הַכֹּל. מִי שֶׁעוֹסֵק בַּתּוֹרָה, לֹא צָרִיךְ לֹא לְקָרְבָּנוֹת וְלֹא לְעוֹלוֹת, שֶׁהֲרֵי הַתּוֹרָה עֲדִיפָה מֵהַכֹּל, וְקֶשֶׁר שֶׁל הָאֱמוּנָה שֶׁל הַכֹּל. וְעַל זֶה כָּתוּב, דְּרָכֶיהָ דַּרְכֵי נֹעַם וְכָל נְתִיבֹתֶיהָ שָׁלוֹם. וְכָתוּב, (תהלים קיט) שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל.
- עַד שֶׁהָיוּ הוֹלְכִים, מָצְאוּ אִישׁ אֶחָד שֶׁהָיָה בָּא וּשְׁלֹשָׁה עַנְפֵי הֲדַס בְּיָדוֹ. קָרְבוּ אֵלָיו, אָמְרוּ לוֹ, לָמָּה לְךָ אֶת אֵלֶּה? אָמַר, לְהַרְוִיחַ אֲבֵדָה. אָמַר רַבִּי אֶלְעָזָר, יָפֶה אָמַרְתָּ, אֲבָל שְׁלֹשָׁה אֵלֶּה לְשֵׁם מָה? אָמַר לוֹ, אֶחָד לְאַבְרָהָם, אֶחָד לְיִצְחָק, וְאֶחָד לְיַעֲקֹב, וְקָשַׁרְתִּי אוֹתָם יַחַד וְהֵרַחְתִּי בָהֶם, מִשּׁוּם שֶׁכָּתוּב (שיר א) לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ. מִשּׁוּם שֶׁבָּרֵיחַ הַזֶּה עוֹמֶדֶת חֻלְשַׁת הַנֶּפֶשׁ, וּבָאֱמוּנָה הַזּוֹ מִתְקַיֶּמֶת, וְשׁוֹפְעוֹת בְּרָכוֹת מִמַּעְלָה וּמַטָּה. אָמַר רַבִּי אֶלְעָזָר, אַשְׁרֵי חֶלְקָם שֶׁל יִשְׂרָאֵל בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא..
Zohar Tzav
Continued from previous DZ
186
Blessed are those who deal with the Torah and are on a higher level than everyone else. Those who study the Torah do not need to offer sacrifices because the Torah is better than all and is the bond of the faith, meaning the connection to Malchut. Therefore, it is written;
Proverbs 3:17
“דְּרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם.”
“Her ways are ways of pleasantness, And all her paths are peace.”
It is also written;
Psalm 118:165
“שָׁלוֹם רָב לְאֹהֲבֵי תוֹרָתֶךָ וְאֵין לָמוֹ מִכְשׁוֹל.”
“Peace be to those who love your teachings, and there is no obstacle for them.”
187
While they were walking, they met a man who was walking toward them with three branches of myrtle in his hand. They approached him and asked him, why do you have this? He said, in order to please the lost. The ‘lost’ is the extra soul received on Shabbat that leaves the person after Shabbat.
Rabbi Elazar said, you said it well, but why do you need three, one myrtle branch would be enough. The man replied, one for Abraham, one for Isaac, and one for Jacob. They represent the three lines, Right is Chessed, Left is Gevurah, and Center is Tiferet. I tied them together and smelled them because it is written;
Songs 1:3
“לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ.”
“Because of the fragrance of your good ointments, Your name is ointment poured forth; Therefore, the virgins love you.”
And this smell sustains the Nefesh, the lower part of the soul; also, it maintains the faith, which is Malchut. It draws blessings from above and below.
Smell alludes to the illumination of Chokmah that is revealed in Malchut, extended from the three lines of Zeir Anpin, which is the secret of the three myrtles. Therefore, when smelling the myrtle, we should meditate to continue the light of Chokmah from the three lines to Malchut.
Rabbi Elazar said, blessed is the portion of Israel in this world and in the world to come.
Lesson;
After Shabbat, we make Havdala which separates us from Shabbat, and at the same time, we wish to keep the extra souls we received during Shabbat through our connections. For that reason, we make a blessing on some fragrance, preferably myrtle branches, but any pleasant fragrance is good for that. It is good to take three sniffs for the three parts of the soul, Nefesh, Ruach, and Neshamah.
The sense of smell was not part of the first sin and therefore does not require correction at the root level. It connects to the Light of Chokmah and so it can please and support the soul and body in many ways, like in aroma therapy.
When we eat different drinks, eat fruits or vegetables, one blessing is sufficient for the same category of food. When smelling different pleasing smells, we can make the blessing again on each new scent that we smell.
When Mashiach comes, he would know the purity of a person with a sense of smell. The Torah studies draw the scents of the Garden of Eden, so as we study more and avoid negativity, our spiritual scent has a great pleasing aroma. Mashiach doesn’t check for IDs or certificates of Torah education. The spiritual layers of Lights and good deeds surrounding the person tell the true story of the life and deeds of a person. Study Torah, do good, and avoid bad.
Link to how to make the blessing on a nice smell;
https://halachipedia.com/index.php?title=Brachot_on_a_Nice_Smell
Zohar Magid (Zohar text to read in the Seder)
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Daily Zohar 4218
Hebrew translation:
- עוֹד פָּתַח וְאָמַר, (שם ח) צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי. צוֹר תְּעוּדָה – זוֹ עֵדוּת שֶׁל דָּוִד, שֶׁכָּתוּב (תהלים קלב) וְעֵדוֹתִי זוֹ אֲלַמְּדֵם. צוֹר – הִיא קִשּׁוּר, כְּמוֹ שֶׁקּוֹשֵׁר קֶשֶׁר בְּמָקוֹם אֶחָד. חֲתוֹם תּוֹרָה בְּלִמֻּדָי. חֲתוֹם תוֹרָה – חֲתִימָה שֶׁל הַתּוֹרָה, וְכָל שֶׁפַע וּמִשְׁחַת שֶׁמֶן שֶׁשּׁוֹפְעִים מִלְמַעְלָה, בְּאֵיזוֹ (בֵּין) חֲתִימָה שֶׁלּוֹ? בְּלִמֻּדָי. מִשּׁוּם שֶׁשָּׁם מִתְכַּנֵּס שֶׁמֶן מִשְׁחָה בֵּין שְׁנֵי עַמּוּדִים שֶׁשָּׁם שׁוֹרִים, מְקוֹם הַכִּנּוּס שֶׁל כָּל שֶׁמֶן מִשְׁחָה שֶׁשּׁוֹפֵעַ מִמַּעַל, לִשְׁפֹּךְ אוֹתוֹ לְפִי הָאַמָּה וּלְהָרִיק אוֹתוֹ בַּתְּעוּדָה הַזֹּאת, וְאָז נִקְשָׁר הַכֹּל קֶשֶׁר אֶחָד נֶאֱמָן.
- בֹּא וּרְאֵה מַה בֵּין אוֹתָם שֶׁמִּשְׁתַּדְּלִים בַּתּוֹרָה לִנְבִיאִים נֶאֱמָנִים. אוֹתָם שֶׁמִּשְׁתַּדְּלִים בַּתּוֹרָה עֲדִיפִים מִנְּבִיאִים בְּכָל פַּעַם. מָה הַטַּעַם? שֶׁהֵם עוֹמְדִים בְּדַרְגָּה עֶלְיוֹנָה יוֹתֵר מִבַּנְּבִיאִים, אֵלּוּ שֶׁמִּשְׁתַּדְּלִים בַּתּוֹרָה עוֹמְדִים לְמַעְלָה, בְּמָקוֹם שֶׁנִּקְרָא תוֹרָה, (תִּפְאֶרֶת) שֶׁהוּא קִיּוּמָהּ שֶׁל כָּל הָאֱמוּנָה, וּנְבִיאִים עוֹמְדִים לְמַטָּה בְּמָקוֹם שֶׁנִּקְרְאוּ נֵצַח וְהוֹד. וְעַל כֵּן (נִקְרְאוּ) אוֹתָם שֶׁמִּשְׁתַּדְּלִים בַּתּוֹרָה עֲדִיפִים מִנְּבִיאִים, וְעֶלְיוֹנִים יוֹתֵר מֵהֶם. שֶׁאֵלּוּ עוֹמְדִים לְמַעְלָה, וְאֵלּוּ עוֹמְדִים לְמַטָּה. וְאוֹתָם שֶׁאוֹמְרִים דְּבָרִים בְּרוּחַ הַקֹּדֶשׁ, עוֹמְדִים לְמַטָּה מִכֻּלָּם..
Zohar Tzav
Continued from previous DZ
184
Isaiah 8:16
“צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמֻּדָי.”
“Bind up the testimony, Seal the law(Torah) among my disciples.”
He continued to explain “Bind up the testimony” is David’s testimony, which is Malchut, as it is written;
Psalm 132:12
“אִם יִשְׁמְרוּ בָנֶיךָ בְּרִיתִי וְעֵדֹתִי זוֹ אֲלַמְּדֵם גַּם בְּנֵיהֶם עֲדֵי עַד יֵשְׁבוּ לְכִסֵּא לָךְ.”
“If your sons will keep My covenant And My testimony which I shall teach them, Their sons also shall sit upon your throne forevermore.”
“Bind up” means a connection, as one who ties a knot in and creates a bind. It means that Malchut is connected. “Seal the law” means the seal of the Torah, who is Zeir Anpin, extends abundance and great Light from above, sealed below at the level of “my disciples”, which is Netzach and Hod that are called “למודי יהוה” “Taught by YHVH” (Isaiah 54:13). The Light and the ‘oil’ (Light of Chokmah) flows from above, which is Tiferet, the Torah, to the two columns of Netzach and Hod. From them to the opening of Yessod that releases the Light into the ‘testimony’, Malchut. And then everything is unified in one faithful bond, and with the abundance from Yessod, the Torah is sealed in Malchut.
185
The difference between those who study Torah and the faithful prophets is that those who deal with the Torah are always on a higher level than prophets. The point is that those who deal with Torah stand in the higher place, which is Zeir Anpin. Their connections sustain the bond between upper and lower Malchut. Malchut can receive only what Zeir Anpin gives her. The prophets are on a lower level of Netzach and Hod, which is from the middle (chest) of Zeir Anpin and down. That is why those who deal with the Torah are superior to the prophets. Those who speak from the Holy Spirit are below the others because the holy spirit is drawn from the Malchut level, which is the lowest of all.
Lesson;
The Holy Spirit speaks through people in Malchut who have high consciousness and are connected to holiness, which comes with studies of the Torah and sacred text.
Above them are the prophets that can elevate their soul to the level of Netzach and Hod and experience visions beyond the limitation of the physical senses. They can see beyond time.
Above them, all are the ones that live in the Torah. They know the entire Torah on deeper levels and receive Light directly from the roots of the Torah in Binah. They can see more than prophets and are able to affect reality with their prayers, blessings, and thoughts.
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Daily Zohar 4217
Hebrew translation:
- רַבִּי יוֹסֵי אָמַר, כְּשֶׁנּוֹסֵעַ אַהֲרֹן, הַכֹּל נוֹסְעִים עִמּוֹ, עַד שֶׁמִּתְבָּרֶכֶת כְּנֶסֶת יִשְׂרָאֵל וּמִתְבָּרְכִים עֶלְיוֹנִים וְתַחְתּוֹנִים, אֲזַי כָּתוּב (תהלים קלה) בָּרוּךְ ה’ מִצִּיּוֹן שֹׁכֵן יְרוּשָׁלִָם הַלְלוּיָהּ. (שם עב) וּבָרוּךְ שֵׁם כְּבוֹדוֹ וְיִמָּלֵא כְבוֹדוֹ אֶת כָּל הָאָרֶץ אָמֵן וְאָמֵן.
- רַבִּי אֶלְעָזָר הָיָה הוֹלֵךְ מִקַּפּוֹטְקִיָּא לְלוֹד, וְהָיוּ עִמּוֹ רַבִּי יֵיסָא וְרַבִּי חִזְקִיָּה. פָּתַח רַבִּי אֶלְעָזָר וְאָמַר, (ישעיה נא) וָאָשִׂם דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ וְגוֹ’. שָׁנִינוּ, כָּל אָדָם שֶׁמִּשְׁתַּדֵּל בְּדִבְרֵי תוֹרָה וְשִׂפְתוֹתָיו מְרַחֲשׁוֹת תּוֹרָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מְכַסֶּה עָלָיו, וּשְׁכִינָה פּוֹרֶשֶׂת כְּנָפֶיהָ עָלָיו. זֶהוּ שֶׁכָּתוּב וָאָשִׂם דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ. וְלֹא עוֹד, אֶלָּא שֶׁהוּא מְקַיֵּם אֶת הָעוֹלָם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא שָׂמֵחַ עִמּוֹ כְּאִלּוּ אוֹתוֹ יוֹם נָטַע שָׁמַיִם וָאָרֶץ. זֶהוּ שֶׁכָּתוּב (שם) לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה.
- מִכָּאן לָמַדְנוּ שֶׁיִּשְׂרָאֵל נִקְרְאוּ בַשֵּׁם שֶׁל צִיּוֹן, שֶׁכָּתוּב וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה. וְרָאִיתִי שֶׁכְּנֶסֶת יִשְׂרָאֵל נִקְרֵאת בַּשֵּׁם שֶׁל צִיּוֹן, שֶׁכָּתוּב (שם א) צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה..
Zohar Tzav
Continued from previous DZ
181
Rabbi Yitzchak says when Aaron, who is the secret of the Right line, Chessed of Zeir Anpin, moves to bring abundance to Malchut, everyone is in the move with him, that is, the three lines, Right, Left, and Center until the Congregation of Israel is blessed from the three lines. On the upper levels, the Sefirot of Zeir Anpin are blessed, and on the lower level, the Sefirot of the Malchut are blessed by the work of the priest.
Then it is written;
Psalm 135:21
“בָּרוּךְ יְהוָה מִצִּיּוֹן שֹׁכֵן יְרוּשָׁלִָם הַלְלוּ יָהּ.”
“Blessed be YHVH out of Zion, Who dwells in Jerusalem! Praise YH! (Hallelujah) ”
Zeir Anpin, called YHVH, is blessed from Zion, which is Yessod of Malchut.
Psalm 72:19
“וּבָרוּךְ שֵׁם כְּבוֹדוֹ לְעוֹלָם וְיִמָּלֵא כְבוֹדוֹ אֶת כֹּל הָאָרֶץ אָמֵן וְאָמֵן.”
“And blessed be His glorious name forever! And let the whole earth be filled with His glory. Amen and Amen.”
The name is Glory, which is Malchut, and is blessed from Zeir Anpin.
182
Rabbi Elazar was walking from Kapotakia to Lod, and Rabbi Yossi and Rabbi Hezekiah were with him. Rabbi Elazar opened and said;
Isaiah 51:16
“וָאָשִׂים דְּבָרַי בְּפִיךָ וּבְצֵל יָדִי כִּסִּיתִיךָ לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה.”
“And I have put My words in your mouth; I have covered you with the shadow of My hand, to plant the heavens, and lay the foundations of the earth, And say to Zion, ‘You are My people.’”
We learned that every person who deals with the Torah and his lips speak it, the Holy One, Blessed Be He, covers him with protection, and the Shechina spreads her wings over him. Furthermore, that person is considered as if he sustains the world with his Torah. The Holy One, Blessed be He rejoices with him, as on the day he planted (Created) heaven and earth. This is what the verse concludes, “לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה” “ to plant the heavens, and lay the foundations of the earth”.
183
From this we learned that Israel is called by the name of Zion, as it is written “And say to Zion, ‘You are My people.’ ”
We have seen that the Congregation of Israel is called by the name of Zion, which is written,
Isaiah 1:27
“צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה.”
“Zion shall be redeemed with justice, And her penitents with righteousness.”
Lesson;
We study the Torah on all levels because the whole Creation depends on it.
Shabbat HaGadolThe upcoming Shabbat, known as Shabbat Hagadol or “The Great Shabbat,” is observed before the Passover holiday. This day is named as such due to the miracles that Hashem performed for the Israelites during their transition from slavery to freedom, which marked their first redemption. The Haftara portion read on this Shabbat relates to the “Great day” of the Final Redemption, as mentioned in Malachi 3:23, which speaks of the prophet Elijah announcing the coming of the awesome and fearful day of YHVH.
Malachi 3:23“הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֵת אֵלִיָּה הַנָּבִיא לִפְנֵי בּוֹא יוֹם יְהוָה הַגָּדוֹל וְהַנּוֹרָא.”“I will send the prophet Elijah to you before the coming of the awesome (Great הגדול), fearful day of YHVH”
Passover is a holiday that commemorates the Israelites’ journey from exile and bondage to freedom. During this time, we anticipate the arrival of Elijah, who will announce the coming of Mashiach. It is crucial to give Tzedakah and strengthen our spiritual connection before this Shabbat and holiday by supporting those who have helped us achieve our spiritual freedom, especially those who have not received our support recently.
Friday would be a good day to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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Daily Zohar 4216
Hebrew translation:
- רַבִּי שִׁמְעוֹן אָמַר, בֹּא רְאֵה, מַלְכוּת כֹּהֲנִים לֹא נִקְרֵאת, אֶלָּא מַמְלֶכֶת, שֶׁהִמְלִיכוּ אוֹתָהּ הַכֹּהֲנִים וְעָשׂוּ אוֹתָהּ גְּבִירָה עַל הַכֹּל. אֲבָל מַלְכוּת כֹּהֲנִים לֹא נִקְרֵאת, שֶׁהֲרֵי מִן הַשָּׁמַיִם נִקְרֵאת מַלְכוּת, מַלְכוּת שָׁמַיִם וַדַּאי. וְכָאן מַמְלֶכֶת, כְּמוֹ שֶׁנֶּאֱמַר שֶׁכֹּהֲנִים הִמְלִיכוּ אוֹתָהּ, וּמְחַבְּרִים אוֹתָהּ עִם הַמֶּלֶךְ, וְאָז הִיא מַמְלֶכֶת עַל כָּל גִּנְזֵי הַמֶּלֶךְ. מַמְלֶכֶת עַל כָּל כְּלֵי זֵינוֹ שֶׁל הַמֶּלֶךְ. מַמְלֶכֶת בָּעֶלְיוֹנִים וּבַתַּחְתּוֹנִים. מַמְלֶכֶת עַל כָּל הָעוֹלָם.
- רַבִּי יוֹסֵי אָמַר, כָּתוּב (עמוס ט) וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ. וַאֲגֻדָּתוֹ – כְּשֶׁמִּזְדַּוֵּג הַמֶּלֶךְ כְּנֶגְדָּהּ בְּכָל אוֹתָן הָעֲטָרוֹת הַקְּדוֹשׁוֹת בְּכִנּוּס אֶחָד, אֲזַי וַאֲגֻדָּתוֹ כָּתוּב.
- רַבִּי יִצְחָק אָמַר, וַאֲגֻדָּתוֹ – כְּמוֹ שֶׁנֶּאֱמַר וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב. מַה זֶּה אוֹמֵר? שֶׁכְּשֶׁמִּתְחַבְּרִים כְּאֶחָד וּמִתְבָּרֶכֶת מֵהֶם, אֲזַי שׁוֹלֶטֶת עַל הַכֹּל וּמְאִירָה לְמַעְלָה וּלְמַטָּה, וְהַכֹּל בְּשָׁעָה שֶׁהַכֹּהֵן עוֹבֵד אֶת הָעֲבוֹדָה וּמַקְרִיב קָרְבָּן וּמַקְטִיר קְטֹרֶת וּמְכַוֵּן דְּבָרִים לְקָרֵב הַכֹּל כְּאֶחָד. אֲזַי כָּתוּב, וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ..
Zohar Tzav
Continued from previous DZ
178
Rabbi Shimon said, It is not called the “Kingship of priests” “מַלְכוּת כֹּהֲנִים”, but a “kingdom of priests” “מַמְלֶכֶת כֹּהֲנִים”, because the priests, who are Chessed, made Malchut as a kingdom by drawing Chassadim to it. The Chokmah in Malchut is dressed in Chassadim and then illuminates and rules with might over all. It is not called the kingdom of the priests because, in the aspect of the Light from the heavens that is Zeir Anpin, it is called a “kingdom”, “Malchut מלכות”, meaning the kingdom of heaven. Here is called “ממלכת” “kingship”, because the priests made it kingship and connected it with a king, Zeir Anpin. Then when Malchut connected with Zeir Anpin, she reigns over all the king’s treasures, all the king’s weapons, the upper and lower, and the whole world.
179
Rabbi Yossi said it is written;
Amos 9:6
“הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָו וַאֲגֻדָּתוֹ עַל־אֶרֶץ יְסָדָהּ הַקֹּרֵא לְמֵי־הַיָּם וַיִּשְׁפְּכֵם עַל־פְּנֵי הָאָרֶץ יְהֹוָה שְׁמוֹ”
“He who builds His layers in the sky, And has founded his bundle upon the earth; Who calls for the waters of the sea, And pours them out on the face of the earth— YHVH is His name.”
“His bundle upon the earth”, that is when the King, who is Zeir Anpin, has a unification with Malchut, called earth; he is adorned with all the Holy crowns as one bundle, meaning the three Mochin, which are Chokmah, Binah, and Da’at. They are called crowns that come together in the three lines.
“has founded…on earth” is the effect of Zeir Anpin on Malchut, called “אֶרֶץ” “earth”.
180
Rabbi Yitzchak says “His bundle”, as it is written, “וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב” “And you shall take a bunch of hyssops” (Exodus 12:22). He asks what that means. He replies that when Zeir Anpin and Malchut are connected together, and the Malchut is blessed from the three lines of Zeir Anpin, then Malchut rules over all; that is, she is dressed with the three lines of Zeir Anpin and rules over them, illuminates from above to below. All this is during the work of the priest, offering a sacrifice and burning the Ketoret. His meditation aims to bring everything together in one singularity. So it is written, “has founded…on earth” “עַל־אֶרֶץ יְסָדָהּ”.
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Daily Zohar 4215
Hebrew translation:
- אֶלָּא מִן הֶעָפָר – שֶׁל בֵּית הַמִּקְדָּשׁ הַקָּדוֹשׁ. וְהֶעָפָר הַזֶּה מֵהֶעָפָר הָעֶלְיוֹן, כְּמוֹ שֶׁנֶּאֱמַר (איוב כח) וְעַפְרוֹת זָהָב לוֹ. כְּמוֹ שֶׁנִּמְצָא מַעֲשֶׂה לְמַטָּה, כָּךְ הוּא לְמַעְלָה כְּמוֹ זֶה. וּבֵאַרְנוּ עָפָר, עָפָר שֶׁל בֵּית הַמִּקְדָּשׁ, שֶׁהָעוֹלָם הַזֶּה נִבְרָא בְהֵ”א. וְעַל זֶה – אֲפִלּוּ גַּלְגַּל חַמָּה, כְּמוֹ שֶׁנֶּאֱמַר אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם – בְּה’ בְּרָאָם. וּמִשּׁוּם כָּךְ, הַכֹּל הָיָה מִן הֶעָפָר. אֵיזֶה עָפָר? אוֹתוֹ שֶׁשָּׁרוּי תַּחַת כִּסֵּא הַכָּבוֹד הַקָּדוֹשׁ.
- כָּתוּב (שיר ד) כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ. כֻּלָּךְ יָפָה רַעְיָתִי – זוֹ כְּנֶסֶת יִשְׂרָאֵל. וּמוּם אֵין בָּךְ – אֵלּוּ סַנְהֶדְרִין, שֶׁהֵם כְּנֶגֶד שִׁבְעִים וּשְׁנַיִם שֵׁמוֹת. שִׁבְעִים נֶפֶשׁ שֶׁיָּרְדוּ עִם יַעֲקֹב, וְהַקָּדוֹשׁ בָּרוּךְ הוּא עַל כֻּלָּם. וְעַל זֶה אֵין בּוֹדְקִין מִן הַסַּנְהֶדְרִין וּלְמַעְלָה.
- שָׁנִינוּ, כָּתוּב (שמות יט) וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ. מִי זוֹ מַמְלֶכֶת כֹּהֲנִים? כְּמוֹ שֶׁנֶּאֱמַר, זֹאת מִשְׁחַת אַהֲרֹן וּמִשְׁחַת בָּנָיו. שֶׁכְּשֶׁמִּתְבָּרֶכֶת כְּנֶסֶת יִשְׂרָאֵל עַל יַד הַכֹּהֲנִים, אָז נִקְרֵאת עַל שְׁמָם, זֶהוּ שֶׁכָּתוּב מַמְלֶכֶת כֹּהֲנִים..
Zohar Tzav
Continued from previous DZ
175
He continued to explain that the dust is from the dust that is in the Holy Temple, Malchut, and Rabbi Yessa Saba said, this dust עָפָר, is from Malchut of Binah, as it is written;
Job 28:6
“מְקוֹם סַפִּיר אֲבָנֶיהָ וְעַפְרֹת זָהָב לוֹ.”
“Its stones are the source of sapphires, And it contains gold dust.”
Gold has the aspect of the Left as Binah is on the Left line because, in our realm, the action below also has parallel action in Binah above.
It was explained that the “dust” is from the dust of the Holy Temple because this world which is Malchut, was created by the letter ה H, which is Binah, and therefore even the sun was from the dust, as it is said;
Genesis 2:4
“אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם.”
“This is the account of the heavens and the earth when they were created, in the day that YHVH God made the earth and the heavens,”
The word “בְּהִבָּרְאָם” “when they were created” can be read as “בְּהִ’ בָּרְאָם” “with the letter ה H, he created them….”
Because of this, everything was from dust, “עָפָר” meaning from the dust under the Holy throne. that he Binah.
No contradiction between Rabbi Yessa saying that the dust is Malchut, and Rabbi Elazar, that says Binah because when Malchut and Binah were together, they both received the letter ה H to indicate the parallel relations between them. Everything came out from the unification that they had at the beginning of Creation. The root of the action is above in Binah, and the final action is made in Malchut.
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Songs 4:7
“כֻּלָּךְ יָפָה רַעְיָתִי וּמוּם אֵין בָּךְ.”
“You are altogether beautiful, my darling, with no imperfection in you.”
“My darling” is the Congregation of Israel, and “no imperfection” is the Sanhedrin corresponding to Malchut’s seventy-two names. The main ones are seventy, in the secret of the 70 Sanhedrin, and two witnesses. Also correspond to the seventy souls who went down with Jacob to Egypt. The Holy one, Blessed be He is above all, so there is no checking for flaws from the level of the Sanhedrin and above.
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We studied the verse;
Exodus 19:6
“וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל בְּנֵי יִשְׂרָאֵל.”
‘And you shall be a kingdom of priests and a holy nation to Me.’ You shall speak these words to the children of Israel.”
He asks, what is the “kingdom of priests?” and quotes;
Leviticus 7:35
“זֹאת מִשְׁחַת אַהֲרֹן וּמִשְׁחַת בָּנָיו מֵאִשֵּׁי יְהוָה בְּיוֹם הִקְרִיב אֹתָם לְכַהֵן לַיהוָה.”
“This is the consecrated portion for Aaron and his sons, from the offerings made by fire to YHVH, on the day when Moses presented them to minister to YHVH as priests.”
This means that “זאת” “this” is the Malchut that was anointed from Aaron because when the Congregation of Israel, which is Malchut, was blessed by the priests, then Malchut is called by their name, that is what is said, “kingdom of priests” “מַמְלֶכֶת כֹּהֲנִים.”
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Daily Zohar 4214
Hebrew translation:
- רַבִּי אַבָּא אָמַר, מַה שּׁוֹנֶה שֶׁמָּשַׁח מֹשֶׁה אֶת אַהֲרֹן? אֶלָּא מִשּׁוּם שֶׁהוּא הַבֵּן שֶׁל אוֹתוֹ (אָחוּז בְּאוֹתוֹ) מָקוֹם מְקוֹר הַחַיִּים, וְכָתוּב (ישעיה סג) מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ. וּמֹשֶׁה שִׁמֵּשׁ כָּל אוֹתָם יְמֵי מִלּוּאִים, לְהַשְׁרוֹת הַכֹּל עִם אַהֲרֹן.
- רַבִּי חִזְקִיָּה הָיָה יוֹשֵׁב לִפְנֵי רַבִּי אֶלְעָזָר. אָמַר לוֹ, כַּמָּה אוֹרוֹת נִבְרְאוּ טֶרֶם שֶׁנִּבְרָא הָעוֹלָם? אָמַר לוֹ, שִׁבְעָה. וְאֵלּוּ הֵם: אוֹר תּוֹרָה, אוֹר גֵּיהִנֹּם, אוֹר גַּן עֵדֶן, אוֹר כִּסֵּא הַכָּבוֹד, אוֹר בֵּית הַמִּקְדָּשׁ, אוֹר תְּשׁוּבָה, אוֹרוֹ שֶׁל מָשִׁיחַ. וְאֵלֶּה נִבְרְאוּ בְּטֶרֶם שֶׁנִּבְרָא הָעוֹלָם. שִׁבְעָה אוֹרוֹת וּמְאוֹרוֹת שֶׁנֶּאֶחְזוּ בְאַהֲרֹן, וְהוּא מַדְלִיק מְנוֹרוֹת מִמַּעְלָה לְמַטָּה.
- רַבִּי אֶלְעָזָר פָּתַח, (קהלת ג) הַכֹּל הָיָה מִן הֶעָפָר וְהַכֹּל שָׁב אֶל הֶעָפָר. הֲרֵי שָׁנִינוּ, הַכֹּל הָיָה מִן הֶעָפָר – אֲפִלּוּ גַלְגַּל חַמָּה. מִי הֶעָפָר? אוֹתוֹ שֶׁשָּׁרוּי תַּחַת כִּסֵּא הַכָּבוֹד הַקָּדוֹשׁ.
- בְּסִפְרוֹ שֶׁל רַב יֵיסָא סָבָא, הַכֹּל הָיָה מִן הֶעָפָר – מָקוֹם שֶׁכּוֹנֵס אֶת הַכֹּל. מְלַמֵּד שֶׁיָּצְאוּ שְׁבִילִים לַצַּד הַזֶּה וְלַצַּד הַזֶּה, וְהִתְכַּנְּסוּ לְהָאִיר כְּמוֹ הֶעָפָר הַזֶּה שֶׁזּוֹרְקִים אוֹתוֹ לְכָל עֵבֶר. וְעַל זֶה, הַכֹּל הָיָה מִן הֶעָפָר, וְהַכֹּל שָׁב אֶל הֶעָפָר וַדַּאי..
Zohar Tzav
Continued from previous DZ
171
Rabbi Aba asks, what is the change that Moses, who is Tiferet, anointed Aaron, who is Chessed and higher than Tiferet. He replied, because Moses belongs to the place which is the source of Life, Binah, and it is written.
Isaiah 63:12
“מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם.”
“Who led them by the right hand of Moses, With His glorious (Tiferet) arm, Dividing the water before them To make for Himself an everlasting name,”
Moses served all seven days in the Holy Tabernacle to prepare everything for Aaron.
Moses is the aspect of the son to Binah that is the source of Life. He is the secret of the sefira of Da’at, meaning Tiferet that rose to unify the Right and the Left of Binah to illuminate them and make Da’at that is above Chessed. “by the right hand of Moses” is Chessed that comes out of the Right of Da’at, Moses.
Because of that, Moses, Da’at, served seven days in the holy Tabernacle.
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Rabbi Hezekiah was sitting in front of Rabbi Elazar. He asked him how many lights were created before the world was created. He replied, seven, and they are; the light of the Torah, the light of Gehenam, the light of the Garden of Eden, the light of the Holy throne, the light of the Holy Temple, the light of repentance (Teshuva), and the light of Mashiach. They are the seven sefirot of the world of Creation, Chessed to Malchut. And they were created before the world was created. Seven lights and candles were united in him, in Aaron. He lit the candles above to draw light from the upper seven candles to the lower seven candles below.
173
Rabbi Elazar said everything was from the dust (עָפָר), and everything returned to the dust. We learned that even the sun was from the dust(עָפָר). The dust is the same dust that lines up under the Holy throne that is Binah.
Hasulam explains that the ‘dust’ ‘עָפָר’ is Malchut, and the sun alludes to the level of Tiferet. When it says that the sun is also from the dust, it refers to the Malchut of Binah level above Tiferet.
174
In the book of Rabbi Yessa Saba, it is said that everything was from the dust, meaning Malchut gathers everything. It teaches that paths went out to the Right and Left sides and were gathered to illuminate all sides as dust is thrown to every side. Therefore, everything was from the dust and returned to the dust. According to Rabbi Elazar, the dust means dust under the Holy throne, which is not easy to understand until we understand that the reference is to Malchut of Binah.
Lesson;
The literal meaning of the word ‘dust’ ‘עָפָר,’ refers to the soil of the earth, which is the ‘solids’ that represent the lower level of the evolution from the supernal light through the ‘condensation’ process to become ‘matter’ in this world that we call Malchut, literally means ‘Kingdom.’
There are four worlds with ten sefirot on each of them. The lower level of each level is Malchut, that makes the Keter of the world below it.
The first world is Adam Kadmon, that through a process from the Endless; blessed be He, the first Malchut was created (after the breaking of the vessel and the seven kings), and from it came the higher world of Atzilut. Then from Malchut of Atzilut came the world of Beriah, Creation, and Binah, and from its Malchut, we have the world of Formation, Zeir Anpin, then the world of Action, Asiya, where we are at the level of Malchut of Malchut.
So the ‘dust’ is just a reference to the most condensed level of each world. When Rabbi Elazar referred to the dust under the Holy Throne, the Malchut of Binah illuminates all the levels below it.
Only in our human world, the lower world of all, do we have physical attributes and dense energy that traps atoms to make molecules, patterns of energy that define the periodic table of elements, and everything measurable in the whole universe.
Everything ‘measurable,’ even lights years away from us, is still the lowest level of Malchut.
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Daily Zohar 4213
Hebrew translation:
- רַבִּי יִצְחָק אָמַר, כִּי עִמְּךָ מְקוֹר חַיִּים – זֶה הַכֹּהֵן הַגָּדוֹל לְמַעְלָה, כְּנֶגְדּוֹ כֹּהֵן גָּדוֹל לְמַטָּה. מִשּׁוּם כָּךְ מַשְׁפִּיעַ הַכֹּהֵן שֶׁמֶן מִשְׁחַת קֹדֶשׁ עֶלְיוֹן לְמַטָּה וּמַדְלִיק מְנוֹרוֹת לְמַעְלָה. שֶׁהַכֹּהֵן הַגָּדוֹל שָׁלֵם בִּשְׁלֵמוּת שֶׁל שִׁבְעַת הַיָּמִים הָעֶלְיוֹנִים, וּלְהִתְעַטֵּר עַל הַכֹּל.
- כְּנֶגֶד זֶה שִׁבְעָה יְמֵי מִלּוּאִים לַכֹּהֵן שֶׁלְּמַטָּה, שֶׁיִּמָּצֵא הַכֹּל כְּמוֹ שֶׁלְּמַעְלָה. וְעַל זֶה יְמֵי הַמִּלּוּאִים נִקְרְאוּ יְמֵי הַהַשְׁלָמָה, כְּדֵי שֶׁיִּשְׁתַּלֵּם הַכֹּהֵן בִּשְׁאָר הַיָּמִים הָאֲחֵרִים לְהַשְׁלִים שִׁבְעָה כְאֶחָד. וְאֵלֶּה נִקְרָאִים יְמֵי מִלּוּאִים, מִשּׁוּם שֶׁאוֹחֲזִים בּוֹ שְׁאָר הָאֲחֵרִים. מַה זֶּה אוֹמֵר? שֶׁכְּשֶׁהַכֹּהֵן מִתְעוֹרֵר, כָּל שְׁאָר הָאֲחֵרִים מִתְעוֹרְרִים עִמּוֹ.
- וּמִשּׁוּם כָּךְ כָּתוּב, וּמִפֶּתַח אֹהֶל מוֹעֵד וְגוֹ’, עַד יוֹם מְלֹאת וְגוֹ’. שִׁבְעָה יָמִים וַדַּאי, וְאָז מִתְעַטֵּר הַכֹּהֵן לְמַטָּה בַּכֹּל כְּמוֹ שֶׁלְּמַעְלָה. מִשּׁוּם שֶׁבְּשָׁעָה שֶׁמִּתְעוֹרֵר הַכֹּהֵן שֶׁלְּמַטָּה, הַכֹּל יִתְעוֹרְרוּ עַל יָדוֹ לְמַעְלָה, וְיִמָּצְאוּ בְרָכוֹת לְמַעְלָה וּלְמַטָּה..
Zohar Tzav
Continued from previous DZ
168
Rabbi Yitzchak said that “For with You is the fountain of life” is the high priest above, who is Chessed of Zeir Anpin, and parallel to him is the high priest below in this world. Therefore, the priest draws the holy supreme anointing oil, which is Chokmah, to the lowers, to Malchut. This process lights the candles above the seven sefirot Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, and Malchut. The seven sefirot give the High Priest a state of complete perfection.
169
Parallel to the process above, there are seven (ימי מילואים) ‘filling days’ for the priest below in this world, so everything below will be as it is above. And so these days are called ‘filling days,’ which means the days of completion, so that the priest, who is Chessed, would be completed with the other days, which are the seven Sefirot, in order to complete seven Sefirot above and below together.
The reason for that is that when the priest wakes up to do a service in this world, the other Sefirot from above also wake up to support his work since they are united with him.
170
That is why it is written,
Leviticus 8:33
“וּמִפֶּתַח אֹהֶל מוֹעֵד לֹא תֵצְאוּ שִׁבְעַת יָמִים עַד יוֹם מְלֹאת יְמֵי מִלֻּאֵיכֶם כִּי שִׁבְעַת יָמִים יְמַלֵּא אֶת יֶדְכֶם.”
“And you shall not go outside the door of the tabernacle of meeting for seven days until the days of your consecration are ended. For seven days, he shall consecrate you.”
Seven days certainly, to complete seven sefirot, then the priest below adorns himself completely like the high priest (Chessed) above so that when the priest below awakens, everything above will be awakened by him. This is a secret to have the blessings found above and below.
Lesson;
Since we don’t have the Holy Temple and a high priest to do the services for us and draw Light to the whole world, we do the work of the priests by ourselves. With our connection to the study of Torah, Zeir Anpin, we make a complete connection to the seven sefirot from Malchut to Chessed above and draw the blessings to this world.
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Daily Zohar 4212
Hebrew translation:
- קַח אֶת אַהֲרֹן וְאֶת בָּנָיו אִתּוֹ וְאֶת הַבְּגָדִים. רַבִּי חִיָּיא פָּתַח, כִּי עִמְּךָ מְקוֹר חַיִּים בְּאוֹרְךָ נִרְאֶה אוֹר. כִּי עִמְּךָ מְקוֹר חַיִּים – זֶה הַשֶּׁמֶן הָעֶלְיוֹן שֶׁשּׁוֹפֵעַ וְאֵינוֹ פוֹסֵק לְעוֹלָמִים, שֶׁשָּׁרוּי בְּתוֹךְ הַחָכְמָה הָעֶלְיוֹנָה שֶׁל הַכֹּל. זֶהוּ שֶׁכָּתוּב כִּי עִמְּךָ, עִמְּךָ שָׁרוּי, וְלֹא נִפְרָד מִמְּךָ לְעוֹלָמִים, בַּחֲבִיבוּת שֶׁל הַכֹּל. מְקוֹר חַיִּים, מִשּׁוּם שֶׁהִיא מְקוֹר וּמַעְיַן הַחַיִּים, לְהוֹצִיא חַיִּים לָעֵץ הָעֶלְיוֹן וּלְהַדְלִיק אֶת הַנֵּרוֹת. וְעַל זֶה אוֹתוֹ הָעֵץ נִקְרָא עֵץ חַיִּים, הָאִילָן שֶׁנָּטוּעַ וְנִשְׁרָשׁ מִשּׁוּם אוֹתוֹ מְקוֹר הַחַיִּים.
- וְעַל זֶה בְּאוֹרְךָ נִרְאֶה אוֹר. בְּאוֹרְךָ – זֶה הָאוֹר שֶׁגָּנוּז לַצַּדִּיקִים לֶעָתִיד לָבֹא, שֶׁכָּתוּב (בראשית א) וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב. וּמֵאוֹתוֹ אוֹר עֲתִידִים יִשְׂרָאֵל לְהָאִיר בָּעוֹלָם הַבָּא.
- דָּבָר אַחֵר כִּי עִמְּךָ מְקוֹר חַיִּים וְגוֹ’ – זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא עֵץ עֶלְיוֹן בְּאֶמְצַע הַגָּן שֶׁאוֹחֵז אֶת כָּל הַצְּדָדִים. מָה הַטַּעַם? מִשּׁוּם שֶׁאָחוּז בּוֹ אוֹתוֹ (בְּאוֹתוֹ) מְקוֹר חַיִּים, וּמְעַטֵּר אוֹתוֹ בַּעֲטָרוֹת עֶלְיוֹנוֹת סְבִיב הַגָּן כְּמוֹ אֵם שֶׁמְּעַטֶּרֶת אֶת בְּנָהּ עַל הַכֹּל. זֶהוּ שֶׁכָּתוּב (שיר ג) צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן וְגוֹ’. וּמִשּׁוּם כָּךְ כִּי עִמְּךָ מְקוֹר חַיִּים, וְעַל זֶה בְּאוֹרְךָ נִרְאֶה אוֹר..
Zohar Tzav
Continued from previous DZ
165
Leviticus 8:2
“קַח אֶת אַהֲרֹן וְאֶת בָּנָיו אִתּוֹ וְאֵת הַבְּגָדִים וְאֵת שֶׁמֶן הַמִּשְׁחָה וְאֵת פַּר הַחַטָּאת וְאֵת שְׁנֵי הָאֵילִים וְאֵת סַל הַמַּצּוֹת.”
“Take Aaron and his sons with him, and the garments, the anointing oil, a bull as the sin offering, two rams, and a basket of unleavened bread;.”
Rabbi Chiya refers to the anointing oil and quote Psalm 36:10
“כִּי עִמְּךָ מְקוֹר חַיִּים בְּאוֹרְךָ נִרְאֶה אוֹר.”
“For with You is the fountain of life; In Your light we see light.”
He said, “For with You is the fountain of life” is the supreme oil that continues flowing and never ceases. It is from the supreme level of Chokmah. “In Your light” is your people who bond with you with love that is above everything and are never separated from you. Binah is called the “fountain of life” because Chokmah and Binah are in unification that never ceases. Binah is called “the fountain of life” because she is the source and the fountain of Life that is the effect of Chokmah, called life. It is for the sake of Zeir Anpin that lights the candles of Malchut. He is called the Tree of Life because his roots are in the source of Life, Binah.
Lesson;
The ‘candles’ in Malchut are us. When we connect to the Tree of Life, the life force is pulled from the roots of Binah (Mother), which is received from Chokmah (Father) to keep our ‘flame’ alive and shining bright.
Proverbs 3:18
“עץ חיים היא למחזיקים בה ותומכיה מאושר:
“The Torah is the Tree of Life for those who cling to her, and her supporters are blessed.”
This and all pure Torah studies ‘activate’ Zeir Anpin to draw Light from the roots of Life in Binah.
166
“In Your light, we see light” refers to the Light that was concealed for the Tzadikim to have in the future. It is written;
Genesis 1:4
“וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ.”
“And God saw the light, that it was good; and God divided the light from the darkness.”
The good light from the first day of Creation would be added in the future to the three soul levels, Nefesh, Ruach, and Neshama of the Tzadikim. Using these lights, they would shine in the world to come.
167
Another explanation, “For with You is the fountain of life,” is the Holy One, Blessed be He, the supreme Tree, Zeir Anpin in the middle of the Garden, which is Malchut. It includes the Right and the Left because it holds to the source of Life, Binah, and adorns Malchut with supreme crowns surrounding the Garden. Malchut dresses and surrounds Zeir Anpin, that receives the Mochin from the upper three sefirot, the secret of the crowns from Binah. It is like a mother placing a crown on her son, as it is written.
Songs 3:11
“צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ.”
“Go out, you daughters of Zion, And look at King Solomon with the crown With which his mother has crowned him On the day of his wedding, And on the day of the joy of his heart.”
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Daily Zohar 4211
Hebrew translation:
- מֵאוֹתוֹ יוֹם, כְּשֶׁהָיָה בָּא לְבֵית רַב וְאוֹמְרִים דְּבַר תּוֹרָה, הָיָה בּוֹכֶה. אָמְרוּ לוֹ, לָמָּה אַתָּה בּוֹכֶה? אָמַר לָהֶם, מִשּׁוּם שֶׁעָבַרְתִּי עַל אֱמוּנַת דִּבְרֵי חֲכָמִים, וּפוֹחֵד מֵהַדִּין שֶׁל אוֹתוֹ הָעוֹלָם.
- וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם (בראשית א). רַבִּי יְהוּדָה אָמַר, אִלְמָלֵא אוֹתוֹ רָקִיעַ שֶׁמַּפְרִיד בֵּין מַיִם הָעֶלְיוֹנִים לַמַּיִם הַתַּחְתּוֹנִים, הָיְתָה מַחֲלֹקֶת בָּעוֹלָם מֵהֶם, אֲבָל הָרָקִיעַ הַזֶּה עוֹשֶׂה שָׁלוֹם בֵּינֵיהֶם, וְהָעוֹלָם אֵינוֹ מִתְקַיֵּם אֶלָּא עַל שָׁלוֹם. בֹּא רְאֵה, הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא שָׁלוֹם, הוּא שָׁלוֹם וּשְׁמוֹ שָׁלוֹם, וְהַכֹּל נִקְשָׁר בְּשָׁלוֹם. רַבִּי אַבָּא אָמַר, רָאִיתִי שֶׁהַשֵּׁם הָעֶלְיוֹן הַקָּדוֹשׁ הַכֹּל הוּא שָׁלוֹם, וְהַכֹּל אֶחָד, וְהַדְּרָכִים נִפְרָדוֹת לַצַּד הַזֶּה וְלַצַּד הַזֶּה.
- יוֹ”ד שֶׁל הַשֵּׁם הַקָּדוֹשׁ קְשׁוּרָה בִּשְׁלֹשָׁה קְשָׁרִים, מִשּׁוּם זֶה הַי’ הַזּוֹ, קוֹץ אֶחָד לְמַעְלָה, וְקוֹץ אֶחָד לְמַטָּה, וְאֶחָד בָּאֶמְצַע. מִשּׁוּם שֶׁשְּׁלֹשָׁה קְשָׁרִים הִשְׁתַּלְשְׁלוּ(הִתְקַשְּׁרוּ)בָהּ, קוֹץ אֶחָד לְמַעְלָה, כֶּתֶר עֶלְיוֹן, שֶׁהוּא עֶלְיוֹן מֵעַל כָּל הָעֶלְיוֹנִים, הָרֹאשׁ שֶׁל כָּל הָרָאשִׁים, וְהוּא עוֹמֵד עַל הַכֹּל..
Zohar Vayikra
Continued from previous DZ
145
From that day on, when Rabbi Nehorai came to the Beit Midrash (Torah study house), where the sages would study Torah, he would cry. They asked him, why are you crying? He said to them, because I did not believe in the words of the sages, meaning that he did not believe that there were seven lands with strange creatures until he saw them, and I fear the judgment of the future.
Lesson;
The world is more than what our five senses can experience. There are spiritual beings around us, like angels, and different dimensions that we can’t reach. It’s like being in a big stadium with lots of people talking on their phones. It would be overwhelming and scary if we could see all the information passing through the air. But God protects us from seeing this spiritual world, which is full of good and bad things.
Some people have trouble understanding spiritual ideas because they differ greatly from what we can see and touch in the physical world. For example, the Zohar talks about seven Lands, but we only see one Earth and one sky.
Some videos of UFOs appearing and disappear, but they don’t seem to come from outer space. They may be able to move between dimensions, but according to the Zohar, they are not as powerful as humans. So we don’t need to be afraid of them. This is just one person’s opinion, but it’s important to trust in the teachings of the Zohar, which help us understand the spiritual world.
We have complete faith in what the Zohar reveals. We don’t want to cry like Rabbi Nehorai when we see the truth.
146
Genesis 1:6
“וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם.”
“Then God said, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.”
Rabbi Yehuda said if it were not for the firmament that distinguishes between the upper and lower waters, that is the secret of the Right and Left when they are separated, there would be a separation between them, but this firmament, which is the secret of the middle line, made peace between them. The world exists only in peace. The Holy One, Blessed be He, is called peace. He is peace, and his name is peace, and he connects everything in peace, meaning peace is Zeir Anpin. His name is peace, meaning Malchut, which is called name. “Connects with peace” is Yessod that connects everything.
Rabbi Abba said, I see that the Holy name of the highest is peace; that is, all of its levels are one, and his ways are divided to the Right and to the Left.
147
The Yod of the Holy name connects with three knots. Because of this, this letter י Y has one ‘thorn’ at the top, one at the bottom, and one in the middle. Because the Yod has three connections, the upper ‘thorn’ is the supernal Keter, which is higher than all upper ones, the head of all heads, above all levels.
Friday would be a good day to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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Daily Zohar 4210
Hebrew translation:
- כְּמוֹ כֵן יֵשׁ בַּיָּם, שֶׁיֵּשׁ בּוֹ כַּמָּה בְרִיּוֹת מְשֻׁנּוֹת זוֹ מִזּוֹ. זֶהוּ שֶׁכָּתוּב(שם)זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם גְּדֹלוֹת שָׁם אֳנִיּוֹת יְהַלֵּכוּן לִוְיָתָן וְגוֹ’. וְהַכֹּל תָּלוּי זֶה בָּזֶה (וּמִתְקַשֵּׁר זֶה בָּזֶה), וְהַכֹּל כְּמוֹ שֶׁלְּמַעְלָה. וּבְכָל הָעוֹלָמוֹת אֵין שׁוֹלֵט בַּכֹּל, רַק אָדָם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מֵעָלָיו.
- רַבִּי נְהוֹרַאי סָבָא פָּרַשׁ לַיָּם הַגָּדוֹל, וְהִתְרַעֵשׁ הַיָּם, וְנֶאֶבְדוּ כָּל אוֹתָם שֶׁהָיוּ בַסְּפִינָה, וְהִתְרַחֵשׁ לוֹ נֵס, וְיָרַד בִּשְׁבִילִים יְדוּעִים לְלֵב הַיָּם, וְיָצָא תַחַת הַיָּם לְיִשּׁוּב אֶחָד, וְרָאָה מֵאוֹתָן הַבְּרִיּוֹת כֻּלָּן קְטַנּוֹת, וְהָיוּ מִתְפַּלְלִים תְּפִלָּה, וְלֹא יָדַע מָה אוֹמְרִים. הִתְרַחֵשׁ לוֹ נֵס וְעָלָה. אָמַר, אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁמִּשְׁתַּדְּלִים בַּתּוֹרָה וְיוֹדְעִים נִסְתְּרֵי הַסּוֹדוֹת הָעֶלְיוֹנִים. אוֹי לְאוֹתָם שֶׁחוֹלְקִים עַל דִּבְרֵיהֶם וְלֹא מַאֲמִינִים..
Zohar Vayikra
Continued from previous DZ
143
There is such a thing in the sea, which has several creatures different from each other, as it is said;
Psalm 104:25
“זֶה הַיָּם גָּדוֹל וּרְחַב יָדָיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר חַיּוֹת קְטַנּוֹת עִם גְּדֹלוֹת.”
“This great and wide sea, In which are innumerable teeming things, Living things both small and great.”
The creatures of the sea depend on each other, like the levels above. In all worlds, only man controls everything, and only the Holy One, Blessed be He, is above him.
144
Rabbi Nehorai Saba traveled on the great sea, which was stormy, and all those on the ship perished. A miracle happened to him, and he went down through known paths in the heart of the sea. He came out under the sea to a settlement, and he saw creatures of one of the lands, who were all small and were praying a prayer, and he did not know what they were saying. A miracle happened to him, and he ascended. He said blessed are the righteous who strive in the Torah and know the hidden secrets of the highest levels—woe to those who dispute their words and do not believe.
Nisan- the birth and the head of the yearThe Torah tells us that Nisan is the first month of the year, so the Kabbalists explain that the first 12 days of this month have a substantial impact on the entire year. Nissan has the aspect of Right and Chessed and begins six months of male energy until Rosh Hashanah. While Rosh Hashanah is a time of judgment, Nisan is a month of redemption and Chessed. Each month of the year has one of the permutations of the YHVH name. The month of Nisan is the first of the year and has the name יהוה YHVH.
The verse that connects to this month is from Psalms 96:11 “יִשְׂמְחוּ הַשָּׁמַיִם, וְתָגֵל הָאָרֶץ,” “Let the heavens be glad, and let the earth rejoice.” This verse reveals the energy of the month that brings joy and happiness in the heavens and on earth.
The holiday of Passover which is a celebration of freedom and breaking out of slavery to the negative side, is celebrated on the day of the full moon. It represents the complete revelation of the Light of Chessed for the entire year.
The sages reveal that Adam was created in the month of Tishrei, Rosh Hashanah, but his soul was created in Nisan. We learn from that that we can have a spiritual birth on Nisan. Rabbi Chaim Vital, the student of the Ari, said that these days are like the birth of Adam and like coming out of Egypt. He adds that we don’t eat Chametz in Passover to cancel the evil inclination and correct Adam’s sin and our sins during our travels in the wilderness after we left Egypt.
We step into this month on the ‘Right’ foot. We should be positive and act with Chessed during the first 12 days of the month and beyond. We ‘plant’ positive roots for the entire year and renew our lives. Some people have the custom of following the first 12 days of the month according to the attributes of the month in relation to the 12 Zodiac signs, shifting consciousness every day. I want to suggest to be and do the best every day in all aspects of your life, home, work, relationship, diet, etc., so the entire year would be the best. Be pure and sincere with your consciousness and actions, and B”H, you will have a wonderful year.
Nisan begins, and it’s good to go out and see nature in its beauty, absorbing the Light of Chassadim that fills the world during this season.
Giving Tzedakah is an essential connection to Yessod for Light and sustenance. Giving at least once during the first 12 days and before Pesach would be beneficial.
During this month, there’s no mourning and no visits to graves unless we visit a Tzadik not buried in a cemetery. It’s good to light candles for Tzadikim this month and have their spiritual support. You can visit our Tzadikim website or the Tzadikim app to read about Tzadikim and light virtual candles.
Chodesh Tov. May you have a great month and a year full of the light of Chassadim, miracles, strong health, sustenance, love, and redemption. May you conquer the evil inclination and see the Light in everything.
Special prayer for sustenance
With love and blessings to all,
Zion
…
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Daily Zohar 4209
Hebrew translation:
- וְאוֹתָם תַּחְתּוֹנִים מֵאֵיפֹה בָּאוּ? אֶלָּא מֵהָאֵדִים(מֵעֲשַׁן)שֶׁל הָאָרֶץ וְהַסִּיּוּעַ שֶׁל הָרָקִיעַ שֶׁלְּמַעְלָה, יוֹצְאִים בְּרִיּוֹת מְשֻׁנּוֹת אֵלּוּ מֵאֵלּוּ, מֵהֶם בִּלְבוּשִׁים, מֵהֶם בִּקְלִפּוֹת, כַּתּוֹלָעִים הַלָּלוּ שֶׁנִּמְצָאוֹת בָּאָרֶץ, מֵהֶן בִּקְלִפּוֹת אֲדֻמּוֹת, שְׁחוֹרוֹת וּלְבָנוֹת, וּמֵהֶן מִכָּל הַגְּוָנִים. כָּךְ כָּל הַבְּרִיּוֹת כְּמוֹ כֵן, וְלֹא נִמְצָאִים בְּקִיּוּם, רַק עֶשֶׂר שָׁנִים (אוֹ יוֹתֵר. ס”א מְעַט אוֹ פָּחוֹת מְעַט).
- וּבְסִפְרוֹ שֶׁל רַב הַמְנוּנָא סָבָא פֵּרַשׁ יוֹתֵר, שֶׁהֲרֵי כָּל הַיִּשּׁוּב מִתְגַּלְגֵּל בְּעִגּוּל כְּמוֹ כַּדּוּר, אֵלֶּה לְמַטָּה וְאֵלּוּ לְמַעְלָה, וְכָל אוֹתָן בְּרִיּוֹת מְשֻׁנּוֹת בְּמַרְאֵיהֶן מִשִּׁנּוּי הָאֲוִיר כְּפִי כָּל מָקוֹם וּמָקוֹם, וְעוֹמְדוֹת בְּקִיּוּמָן כְּמוֹ שְׁאָר בְּנֵי אָדָם.
- וְלָכֵן יֵשׁ מָקוֹם בַּיִּשּׁוּב, כְּשֶׁמֵּאִיר לְאֵלֶּה חָשׁוּךְ לְאֵלֶּה, לְאֵלֶּה יוֹם וּלְאֵלֶּה לַיְלָה. וְיֵשׁ מָקוֹם שֶׁכֻּלּוֹ יוֹם, וְלֹא נִמְצָא בּוֹ לַיְלָה פְּרָט לְשָׁעָה אַחַת קְטַנָּה. וְזֶה שֶׁאָמַר בְּסִפְרֵי הַקַּדְמוֹנִים, וּבְסִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן כָּךְ הוּא. שֶׁכָּךְ כָּתוּב,(תהלים קלט) אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ. וְכָתוּב(שם קד)מָה רַבּוּ מַעֲשֶׂיךָ ה’. וְלָכֵן הַכֹּל יָפֶה. וְסוֹד זֶה נִמְסָר לְבַעֲלֵי הַחָכְמָה, וְלֹא לִמְחַלְּקֵי תְחוּמִים, מִשּׁוּם שֶׁהוּא סוֹד עָמֹק שֶׁל הַתּוֹרָה..
Zohar Vayikra
Continued from previous DZ
140
He asks, where did these lower lands come from? and replies. From the vapors (Smoke) of the earth and the support of the heaven above, different creatures come out, some in clothes, some in shells, such as the worms found in the higher land, some in red shells, black, white, and some of all colors. They live for only ten years.
141
In the book of Rav HaManuna Sava, he explains that all settlements turn in a circle like a ball, those below and those above. That is, the creatures on the sphere all around are opposite each other, and seven parts of the sphere are seven lands. And all these creatures in the six lower lands are different in their appearance according to the difference in the air on their land, that is, in their existence as other human beings.
142
And so there is a place in the land that shines for those on one side of the globe, and darkness for those on the other, so they have day and night. And there is a place in the land with a light all day and no night except for one short hour.
It is said in the books of ancestors and in the book of Adam that the seven lands are one under the other, and a firmament separates between each land, so it is all one sphere divided into seven parts, as explained. It is written;
Psalm 139:14
“אוֹדְךָ עַל כִּי נוֹרָאוֹת נִפְלֵיתִי נִפְלָאִים מַעֲשֶׂיךָ וְנַפְשִׁי יֹדַעַת מְאֹד.”
“I will praise You, for I am fearfully and wonderfully made; Marvelous are Your works, and my soul knows very well.”
Psalm 104:24
“מָה רַבּוּ מַעֲשֶׂיךָ יְהוָה כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ.”
“O YHVH, how manifold are Your works! In wisdom, You have made them all. The earth is full of Your possessions—”
All is good because all are the words of the living God. And one should not ask how it is possible that the two interpretations, which contradict each other, could be right because this secret was given to those with wisdom and not to those who look at boundaries in nature because it is a deep Torah secret.
Lesson;
There are many ‘scientific’ discoveries that match what the Zohar revealed and explained centuries before time.
We have yet to discover the other ‘residents’ of the other lands, sharing our globe in different dimensions.
{||}
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Daily Zohar 4208
Hebrew translation:
- וְאִם תֹּאמַר, הֲרֵי כָּל בְּנֵי הָעוֹלָם יָצְאוּ מֵאָדָם, (אֵינוֹ כָּךְ, שֶׁלֹּא)וְכִי יָרַד אָדָם הָרִאשׁוֹן לְכָל הָאֲרָצוֹת וְהוֹלִיד בָּנִים? וְכַמָּה נָשִׁים הָיוּ לוֹ? אֶלָּא אָדָם לֹא נִמְצָא אֶלָּא בָּעוֹלָם הָעֶלְיוֹן הַזֶּה מִכֻּלָּם, שֶׁנִּקְרָא תֵבֵל, כְּמוֹ שֶׁאָמַרְנוּ, שֶׁכָּתוּב(משלי ח)(מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ) וַיְצַו לְתֵבֵל אַרְצוֹ. וְהַתֵּבֵל הַזּוֹ אֲחוּזָה בָּרָקִיעַ שֶׁלְּמַעְלָה וְנֶאֱחֶזֶת בַּשֵּׁם הָעֶלְיוֹן. זֶהוּ שֶׁכָּתוּב(תהלים ט)וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק. בְּצֶדֶק וַדַּאי. מִשּׁוּם כָּךְ בָּנָיו שֶׁל אָדָם נִמְצָאִים בָּאָרֶץ הָעֶלְיוֹנָה הַזּוֹ שֶׁנִּקְרֵאת תֵּבֵל. וְהֵם עֶלְיוֹנִים עַל הַכֹּל, כְּמוֹ שֶׁלְּמַעְלָה.
- מָה הַטַּעַם? כְּמוֹ שֶׁלְּמַעְלָה לְכָל הָרְקִיעִים יֵשׁ רָקִיעַ עֶלְיוֹן מִכֻּלָּם, וּלְמַעְלָה נִמְצָא כִּסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ שֶׁנֶּאֱמַר כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה. אַף כָּאן בַּתֵּבֵל הַזּוֹ נִמְצָא הַמֶּלֶךְ שֶׁל הַכֹּל, וּמִיהוּ? אָדָם, מַה שֶּׁלֹּא נִמְצָא בְּכָל הַתַּחְתּוֹנִים..
Zohar Vayikra
Continued from previous DZ
138
He asked, we assume that all the people of the world came from Adam. Did he go down to all these lands to have children, and how many wives did he had? And he replies, Adam is found only in this world, the highest of all, called Tevel, as Hashem commanded Tevel to be his land. Tevel holds in the upper level of heavens and clings to the Holy name of the Most High as it is written;
Psalm 9:9
“וְהוּא יִשְׁפֹּט תֵּבֵל בְּצֶדֶק יָדִין לְאֻמִּים בְּמֵישָׁרִים.”
“He judges the world (Tevel תֵּבֵל) with justice; He governs the people with equity.”
“Justice” is the aspect of Malchut, and for that reason, the children of Adam are in the upper land called Tevel, and they are superior to all.
139
What’s the point that a person below is like the person above all the heavens? There is the highest heaven above all heavens, and on it, the throne of the Holy One Blessed be He, as it is said;
Ezekiel 1:26
“וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה.”
“And above the firmament over their heads was the likeness of a throne, in appearance like a sapphire stone; on the likeness of the throne was a likeness with the appearance of a man high above it.”
“Man” “אדם” is the secret of the Holy Name of Zeir Anpin יוד-הא-ואו-הא that has the same numerical value of 45 as “אדם” “man”.
In the world of “Tevel” “תבל,” the king of all, who is “אדם” “Man”, Which is not found in all the lands below.
{||}
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Daily Zohar 4207
Hebrew translation:
- וְכָל הָרְקִיעִים אֵלּוּ עַל אֵלּוּ כְּגִלְדֵי בְצָלִים, אֵלּוּ לְמַטָּה וְאֵלּוּ לְמַעְלָה. וְכָל רָקִיעַ וְרָקִיעַ הוֹלֵךְ וְרוֹעֵשׁ מֵאֵימַת רִבּוֹנָם. עַל פִּיו נוֹסְעִים, וְעַל פִּיו עוֹמְדִים. וּמֵעַל לְכֻלָּם הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנּוֹשֵׂא הַכֹּל בְּחֵילוֹ וְתָקְפּוֹ. כְּמוֹ כֵן שֶׁבַע אֲרָצוֹת לְמַטָּה, וְכֻלָּם בְּיִשּׁוּב, פְּרָט שֶׁאֵלֶּה עֶלְיוֹנִים וְאֵלֶּה תַחְתּוֹנִים. וְאֶרֶץ יִשְׂרָאֵל עֶלְיוֹנָה מֵהַכֹּל, וִירוּשָׁלַיִם עֶלְיוֹנָה מִכָּל יִשּׁוּב.
- וַחֲבֵרֵינוּ יוֹשְׁבֵי הַדָּרוֹם רָאוּ בְּסִפְרֵי הַקַּדְמוֹנִים וּבְסִפְרוֹ שֶׁל אָדָם, שֶׁכָּךְ מְחֻלָּקִים כָּל הָאֲרָצוֹת הַלָּלוּ, שֶׁכֻּלָּם נִמְצָאִים לְמַטָּה כְּמוֹ אוֹתָם הָרְקִיעִים שֶׁלְּמַעְלָה, אֵלּוּ עַל אֵלּוּ וְאֵלּוּ עַל אֵלּוּ, וּבֵין כָּל אֶרֶץ וְאֶרֶץ רָקִיעַ מַפְרִיד בֵּין זֶה לָזֶה, וְלָכֵן כָּל הָאֲרָצוֹת מְפֹרָשׁוֹת בְּשֵׁמוֹת, וּבֵינֵיהֶן גַּן עֵדֶן וְגֵיהִנֹּם, וְיֵשׁ בֵּינֵיהֶן בְּרִיּוֹת מְשֻׁנּוֹת אֵלּוּ מֵאֵלּוּ, כְּמוֹ שֶׁלְּמַעְלָה, מֵהֶן בִּשְׁתֵּי פָנִים וּמֵהֶן בְּאַרְבַּע וּמֵהֶן בְּאַחַת, וּמַרְאֶה שֶׁל אֵלֶּה אֵינוֹ כְאֵלֶּה..
Zohar Vayikra
Continued from previous DZ
136
And all the heavens are one on top of the other, like onion skins one on top of the other, some below and some above. The inner ones are considered down, and the outer ones are up. And every firmament goes and tremble for fear of their Lord, upon his command they travel and stop. Above all is the Holy One, Blessed be He, who carries everything with his power and might.
Similarly, with the seven lands below, and all of them in the settlement, only these are upper, and those are lower. The Land of Israel is above all, and Jerusalem is the highest of all settlements.
137
The friends who live in the south saw in the books of the ancestors and the book of Adam that in some of the lands, which are all below. They are like the heavens above, one above the other, and between each land there is a firmament that divides one from the other. All these lands have names, also the Garden of Eden and Gehenam. There are creatures that are different from each other, as in the heavens. Some of them have two faces, some of them have four faces, and some of them have one. The appearance of the creatures in one land is not like the appearance of others.
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Daily Zohar 4206
Hebrew translation:
- אִם זֶבַח שְׁלָמִים קָרְבָּנוֹ. רַבִּי יְהוּדָה פָּתַח,(בראשית א)וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וְגוֹ’. בֹּא רְאֵה, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם – בָּרָא שִׁבְעָה רְקִיעִים לְמַעְלָה, בָּרָא שֶׁבַע אֲרָצוֹת לְמַטָּה, שִׁבְעָה יַמִּים, שִׁבְעָה נְהָרוֹת, שִׁבְעָה יָמִים, שִׁבְעָה שָׁבוּעוֹת, שֶׁבַע שָׁנִים, שֶׁבַע פְּעָמִים. שִׁבְעָה אַלְפֵי שָׁנִים יִהְיֶה הָעוֹלָם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא בַּשְּׁבִיעִי שֶׁל הַכֹּל.
- שִׁבְעָה שְׁחָקִים(רְקִיעִים)לְמַעְלָה, וּבְכָל אֶחָד וְאֶחָד כּוֹכָבִים וּמַזָּלוֹת וְשַׁמָּשִׁים שֶׁמְּשַׁמְּשִׁים בְּכָל רָקִיעַ וְרָקִיעַ. וּבְכֻלָּם מֵאֵלּוּ, מֶרְכָּבוֹת אֵלּוּ עַל אֵלּוּ, לְקַבֵּל עֲלֵיהֶם עֹל מַלְכוּת רִבּוֹנָם, וּבְכָל הָרְקִיעִים יֵשׁ מֶרְכָּבוֹת וְשַׁמָּשִׁים מְשֻׁנִּים זֶה מִזֶּה אֵלּוּ עַל אֵלּוּ, מֵהֶם בְּשֵׁשׁ כְּנָפַיִם, וּמֵהֶם בְּאַרְבַּע כְּנָפַיִם. מֵהֶם בְּאַרְבַּע פָּנִים, וּמֵהֶם בִּשְׁתֵּי פָנִים, וּמֵהֶם בְּאַחַת. מֵהֶם אֵשׁ לוֹהֵט, וּמֵהֶם מַיִם. מֵהֶם רוּחַ. זֶהוּ שֶׁכָּתוּב(תהלים קד)עוֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט..
Zohar Vayikra
DZ 4206
Continued from previous DZ
134
Rabbi Yehuda quotes Genesis 1:6
“וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם.”
“Then God said, “Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.”
and said; when the Holy One, Blessed be He, created the world, He created seven heavens above, seven lands below, seven days, seven rivers, seven days, seven weeks, seven years, seven times, seven thousand years that the world stands in existence by them. That is to say that he would sustain the world in existence for seven thousand years and the Holy One Blessed be He, is found in the seventh, of all mentioned above.
135
Seven heavens are above, and in each and everyone are stars and the Zodiac. There are servants appointed to serve each heaven. In all the heavens above there are chariots on top of each other, to receive the yoke of their king upon them. In all the heavens there are chariots and servants different from one another, some on top of others, some with six wings, and some with four wings. Some of them in four faces, some of them in two faces, and some of them in one face. From them fiery fire, from the water, from the wind, as it is written;
Psalm 104:4
“עֹשֶׂה מַלְאָכָיו רוּחוֹת מְשָׁרְתָיו אֵשׁ לֹהֵט.”
“Who makes His angels spirits, His ministers a fiery fire.”
Lesson;
https://www.sefaria.org/Vayikra_Rabbah.29.11?lang=bi&with=all&lang2=en
Vayikra Raba 29:11 ויקרא רבא כ”ט” י”א
All the sevenths are always beloved. Above the seventh is beloved: Skies, skies of the skies, firmament, heavens, celestial realm, abode, and clouds. And it is written (Psalms 68:5), “extol Him who rides the clouds; the Lord is His name.” In the lands, the seventh is beloved: Earth, ground, globe, valley, wilderness, oblivion and world. And it is written (Psalms 9:9), “And He judges the world with righteousness, judges the peoples with equity.” In the generations, the seventh is beloved: Adam, Shet, Enosh, Keinan, Mahalalel, Yered and Chanoch. And it is written (Genesis 5:25), “And Chanoch walked with God.” In the forefathers, the seventh is beloved: Avraham, Yitschak, Yaakov, Levi, Kehat, Amram and Moshe. And it is written (Exodus 19:3), “And Moshe ascended to God.” In sons, the seventh is beloved, as it is stated (1 Chronicles 2:15), “David was the seventh.” In kings, the seventh is beloved: Shaul, Ish-boshet, David, Shlomo, Rechavam, Aviyah and Asa. And it is written (2 Chronicles 14:10), “And Asa called out to the Lord.” In years, the seventh is beloved, as it is stated (Exodus 23.11), “But in the seventh you shall let it rest and lie fallow.” In sabbatical years, the seventh is beloved, as it is stated (Leviticus 25:10), “And you shall sanctify the fiftieth year.” In days, the seventh is beloved, as it is stated (Genesis 2:3), “And God blessed the seventh day.” In months, the seventh is beloved, as it is stated (Leviticus 23:24), “In the seventh month on the first day.”
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Daily Zohar 4205
Hebrew translation:
- וְעַל זֶה לֹא צָרִיךְ זֶה לְהַעֲלוֹת וּלְהָנִיף אוֹתוֹ, אֶלָּא לְהִתְפַּשֵּׁט וּלְהִתְגַּלּוֹת, וְלֹא לְהִתְעַלּוֹת כְּמוֹ אוֹתוֹ אַחֵר שֶׁהוּא שְׂמֹאל, וְלָכֵן נִקְרָא אוֹתוֹ תְּנוּפָה, וְלֹא זֶה. וּמִשּׁוּם כָּךְ – וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר וְגוֹ’.
- בֹּא וּרְאֵה, צַד הַיָּמִין הוּא תָּמִיד עוֹמֵד לְקַיֵּם אֶת כָּל הָעוֹלָם וּלְהָאִיר וּלְבָרֵךְ אוֹתוֹ, וּמִשּׁוּם כָּךְ הַכֹּהֵן שֶׁהוּא מִצַּד הַיָּמִין, מִזְדַּמֵּן תָּמִיד לְבָרֵךְ אֶת הָעָם, שֶׁהֲרֵי מִצַּד הַיָּמִין בָּאוֹת כָּל הַבְּרָכוֹת לָעוֹלָם, וְהַכֹּהֵן נוֹטֵל בָּרֹאשׁ, וְעַל כָּךְ הוּא הִתְמַנָּה לְבָרֵךְ לְמַעְלָה וּלְמַטָּה.
- בֹּא וּרְאֵה, בְּשָׁעָה שֶׁהַכֹּהֵן פּוֹרֵשׂ יָדָיו לְבָרֵךְ אֶת הָעָם, אֲזַי הַשְּׁכִינָה בָּאָה וְשׁוֹרָה עָלָיו וּמְמַלֵּאת אֶת יָדָיו. יַד יָמִין עוֹלָה לְמַעְלָה מֵעַל יַד שְׂמֹאל, כְּדֵי לְהַעֲלוֹת הַיָּמִין וּלְהַגְבִּירוֹ עַל הַשְּׂמֹאל, וְאָז כָּל הַדְּרָגוֹת שֶׁפּוֹרֵשׂ בָּהֶן אֶת יָדָיו, כֻּלָּן מִתְבָּרְכוֹת מִמְּקוֹר הַכֹּל. מְקוֹר הַבְּאֵר מִי הוּא? זֶה צַדִּיק. מְקוֹר הַכֹּל זֶהוּ עוֹלָם הַבָּא, שֶׁהוּא מָקוֹר עֶלְיוֹן שֶׁכָּל הַפָּנִים מְאִירוֹת מִשָּׁם, שֶׁהֲרֵי הוּא הַמַּעְיָן וְהַמָּקוֹר שֶׁל הַכֹּל, וְכָל הַמְּאוֹרוֹת וְהַמְּנוֹרוֹת מִשָּׁם נִדְלָקִים..
Zohar Pekudei
Continued from previous DZ
79
So it is not necessary for the first light (Chessed) to ascend from the bottom up and wave it (תנופה) but to spread out and be revealed, and not to ascend like the other on the Left, that is gold as above. and so gold is called a wave (תנופה) and not silver. For that reason, it is written, “And the silver from the congregation” (Exodus 38:25), and not “the silver of wave (תנופה)…”
80
The Right side will always sustain the whole world, illuminate and bless it. And so the priest who is on the Right side, Chessed, always blesses the people because from the right side come all the blessings to the world. The priest receives it first and is appointed to bless above and below. Chessed from above, and the priest from below.
81
When the priest spreads his hands to bless the people, the Shechina shines on him and fills his hands. He raises his right hand higher than the left to have the Right rule over the Left. Then all the levels on which the priest spreads his hands are blessed by the source of everything. The source of the well is the aspect of a righteous person, who is Yessod, the source of everything, which is the world to come, Binah. The Mochin of Binah illuminates all levels because it is the well and the source of everything, and all the candles and lights are lit from there.
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Daily Zohar 4204
Hebrew translation:
- פָּתַח וְאָמַר, (תהלים פד) כִּי שֶׁמֶשׁ וּמָגֵן ה’ וְגוֹ’. כִּי שֶׁמֶשׁ – זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמָגֵן – זֶהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא. שֶׁמֶשׁ – זֶהוּ סוֹד הַשֵּׁם הַקָּדוֹשׁ יְהֹוָ”ה, שֶׁכָּאן עוֹמְדוֹת כָּל הַדְּרָגוֹת לִמְנוּחָה. וּמָגֵן – זֶהוּ סוֹד הַשֵּׁם הַקָּדוֹשׁ שֶׁנִּקְרָא אֱלֹהִים. וְסוֹד זֶה שֶׁכָּתוּב (בראשית טו) אָנֹכִי מָגֵן לָךְ. וְשֶׁמֶשׁ וּמָגֵן זֶהוּ סוֹד הַשֵּׁם הַשָּׁלֵם. חֵן וְכָבוֹד יִתֵּן ה’, לִהְיוֹת הַכֹּל בְּסוֹד אֶחָד.
- לֹא יִמְנַע טוֹב לַהֹלְכִים בְּתָמִים – סוֹד זֶה (אוֹתוֹ) שֶׁכָּתוּב (איוב לח) וְיִמָּנַע מֵרְשָׁעִים אוֹרָם. וְזֶהוּ אוֹר רִאשׁוֹן שֶׁכָּתוּב בּוֹ (בראשית א) וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, שֶׁגְּנָזוֹ וְהִסְתִּירוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ שֶׁבֵּאֲרוּהוּ, וְגָנַז אוֹתוֹ מֵהָרְשָׁעִים, וּמָנַע אוֹתוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. אֲבָל לַצַּדִּיקִים מַה כָּתוּב? לֹא יִמְנַע טוֹב לַהֹלְכִים בְּתָמִים. זֶהוּ אוֹר הָרִאשׁוֹן שֶׁכָּתוּב בּוֹ (שם) וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב..
Zohar Pekudei
77
Psalm 84:12
“כִּי שֶׁמֶשׁ וּמָגֵן יְהוָה אֱלֹהִים חֵן וְכָבוֹד יִתֵּן יְהוָה לֹא יִמְנַע טוֹב לַהֹלְכִים בְּתָמִים.”
“For YHVH God is a sun and shield; YHVH will give grace and glory; No good thing will He withhold From those who walk uprightly.”
“Sun,” “שמש” and “Sheiled” “ומגן” are aspects of the Holy One, Blessed Be He. “Sun” is the Holy name YHVH as Zeir Anpin with all levels, is a calm state.
“Sheild” is the secret of the holy name called “God (ELHYM)” “אלהים,” which is the Malchut, as it is written;
Genesis 15:1
“אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר יְהוָה אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד.”
“After these things, the word of the LORD came to Abram in a vision, saying, “Do not be afraid, Abram. I am your shield, your exceedingly great reward.”
“I am” “אנכי” is the aspect of Malchut and the Shechina that protects us in Malchut.
“Sun” “שמש” and “Sheiled” “ומגן” is the secret of the unified name of יהוה + אלהים (YHVH and ELHYM). It points to the Unification of Zeir Anpin and Malchut.
“YHVH will give grace and glory;” Even though grace and honor are drawn with ease, “Shield” is drawn with strength to those who have enemies. Both come in one secret, from the connection of YHVH and ELHYM.
78
“No good thing will He withhold From those who walk uprightly” is a secret of the first Light that is Chessed, as written;
Genesis 1:4
“וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב וַיַּבְדֵּל אֱלֹהִים בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ.”
“And God saw the light, that it was good; and God divided the light from the darkness.”
The righteous can connect to the first Light, but not the wicked because the Holy One, Blessed be He concealed the first Light from them in this world and the world to come.
Job 38:15
“וְיִמָּנַע מֵרְשָׁעִים אוֹרָם וּזְרוֹעַ רָמָה תִּשָּׁבֵר.”
“From the wicked, their light is withheld, And the upraised arm is broken.”
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Daily Zohar 4203
Hebrew translation:
- וְהוּא סוֹד הַחֶשְׁבּוֹן הַזֶּה, שֶׁכָּל הַדְּרָגוֹת וְהַמֶּרְכָּבוֹת הַלָּלוּ כֻּלָּן עוֹמְדוֹת בִּתְנוּפָה (זוֹ), וְהוּא זְהַב הַתְּנוּפָה, וְזֶהוּ זָהָב. שֶׁכָּל מַה שֶּׁמִּתְפַּשֵּׁט לְמַטָּה, מַסְתִּיר אֶת הַמַּרְאֶה וְהַטּוֹב וְהָאוֹר שֶׁלּוֹ, וּכְשֶׁהוּא בִּתְנוּפָה, אָז הוּא זָהָב טוֹב בְּסוֹד הָאוֹר שֶׁלּוֹ. וְכָל אוֹתוֹ שֶׁלְּמַטָּה – פְּסֹלֶת הַזָּהָב, וְהוּא הַהִתּוּךְ שֶׁלּוֹ.
- וְכֶסֶף פְּקוּדֵי הָעֵדָה, מִשּׁוּם שֶׁזֶּה הוּא כָּל מַה שֶּׁמִּתְפַּשֵּׁט לְמַטָּה כָּךְ הוּא טוֹב, וְאַף עַל גַּב שֶׁאֵינוֹ בַּתְּנוּפָה הַזּוֹ – הַכֹּל הוּא לְטוֹב. אֲבָל זָהָב, כָּל מַה שֶּׁמִּתְפַּשֵּׁט לְמַטָּה – הַכֹּל הוּא לְרַע. זֶה מִתְפַּשֵּׁט לְטוֹב, וְזֶה מִתְפַּשֵּׁט לְרַע. וּמִשּׁוּם כָּךְ צָרִיךְ לְהָנִיף תְּנוּפָה וּלְהַעֲלוֹת לְמַעְלָה. וְזֶה צָרִיךְ לְהִתְפַּשֵּׁט לְמַטָּה וּלְכָל הַצְּדָדִים, מִשּׁוּם שֶׁעוֹמְדִים כֻּלָּם לְטוֹב..
Zohar Pekudei
DZ 4203
Continued from previous DZ
75
The secret of the gold wave offering (תנופה) connects to the illumination of Chokmah with all the related levels and chariots illuminating from below upward.
Everything that spreads downward hides the good and its light; when it is ‘waved’ up (תנופה), it is like pure gold, the light of Chokmah. Everything that is pulled down is a waste of gold, which is the Klipa and the force of the other side.
76
Exodus 38:25
“וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר וְאֶלֶף וּשְׁבַע מֵאוֹת וַחֲמִשָּׁה וְשִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ.”
“And the silver from those who were numbered of the congregation was one hundred talents and one thousand seven hundred and seventy-five shekels, according to the shekel of the sanctuary:”
It is not written the silver of wave (תנופה) offering because silver represents the Light of Chassadim from the RIght line. Everything that spreads down like Chassadim is good. Even though it is not in a wave from below upward, everything about it is good. But gold, which is the illumination of Chokmah from the Left line, everything that spreads down is for the bad. Silver spreads for good, and gold spreads for bad. And because of this, the gold should be waved and brought up, and the silver should be spread down and to all sides, because it is for good.
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Daily Zohar 4202
Hebrew translation:
- וַיִּפֶן אַחֲרָיו, כְּמוֹ שֶׁנֶּאֱמַר (בראשית יט) וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו. מַה זֶּה מֵאַחֲרָיו? מֵאֲחוֹרֵי הַשְּׁכִינָה. אַף כָּאן וַיִּפֶן אַחֲרָיו – הִסְתַּכֵּל מֵאֲחוֹרֵי הַשְּׁכִינָה וְרָאָה אֶת כֻּלָם. שֶׁהֲרֵי בְּאוֹתוֹ לַיְלָה שֶׁשּׁוֹלֶטֶת עַל כַּפָּרַת חֲטָאֵיהֶם שֶׁל יִשְׂרָאֵל, הִתְעַבְּרוּ מֵהֶם אִמּוֹתֵיהֶם. מִיָּד – וַיְקַלְלֵם בְּשֵׁם ה’ וַתֵּצֶאנָה שְׁתַּיִם דֻּבִּים מִן הַיַּעַר. שְׁתַּיִם דֻּבִּים? שְׁנַיִם דֻּבִּים הָיָה צָרִיךְ לִהְיוֹת! מַה זֶּה שְׁתַּיִם דֻּבִּים? נְקֵבוֹת הָיוּ וּבְנֵיהֶם. וַתְּבַקַּעְנָה מֵהֶם אַרְבָּעִים וּשְׁנַיִם יְלָדִים, הֲרֵי פֵּרְשׁוּהָ – כְּנֶגֶד הַקָּרְבָּנוֹת שֶׁל בָּלָק.
- וַיְהִי זְהַב הַתְּנוּפָה, לָמָּה נִקְרָא זְהַב הַתְּנוּפָה, וְלֹא נִקְרָא כָּךְ: כֶּסֶף הַתְּנוּפָה? אֶלָּא שְׁנֵי אֵלֶּה נִקְרְאוּ כָּךְ: זְהַב הַתְּנוּפָה, וּנְחֹשֶׁת הַתְּנוּפָה. וְלֹא נִקְרָא כָּךְ כֶּסֶף הַתְּנוּפָה, אֶלָּא אֵלּוּ נִקְרְאוּ כָּךְ מִשּׁוּם שֶׁזּוֹ הִיא הִסְתַּלְּקוּת לְמַעְלָה, שֶׁהֲרֵי יֵשׁ כָּךְ לְמַטָּה, וְאֵינוֹ זְהַב (כְּדֻגְמַת) הַתְּנוּפָה. וּבְכָל מָקוֹם תְּנוּפָה הִיא הֲרָמָה לְמַעְלָה וְלֹא הוֹרָדָה לְמַטָּה..
Zohar Pekudei
Continued from previous DZ
73
To look behind refers to looking behind the Shechina, as we read in Genesis 19:26;
“וַתַּבֵּט אִשְׁתּוֹ מֵאַחֲרָיו וַתְּהִי נְצִיב מֶלַח.”
“But his wife looked back behind him, and she became a pillar of salt.”
Elisha, the prophet, looked behind the Shechina and saw that all of them were conceived on the night of Yom Kippur, governing the atonement of Israel. Immediately, he cursed them in the name of YHVH. It is written, “And two female bears came out of the forest and mauled forty-two youths.” He asks why it is written two bears (שנים muscular, plural) when it should say two bears (שתים feminine), and he answers that they were females, and their sons with them, therefore it said bears (masculine plural*) and not bears (plural, feminine). Forty-two children were born from them; as previously explained, they were related to the 42 sacrifices of Balak.
Lesson;
* In Hebrew, a group of females is called using a female form, but if there is even one man in the group, the group is called masculine. The reason is that men represent channels of Light and are responsible for drawing the upper light. Women have the power to manifest the Light drawn by men.
When the scripture wrote in masculine plural form, the Zohar understood that the female bears came out with the ‘boys.’
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Exodus 38:24
“כָּל הַזָּהָב הֶעָשׂוּי לַמְּלָאכָה בְּכֹל מְלֶאכֶת הַקֹּדֶשׁ וַיְהִי זְהַב הַתְּנוּפָה תֵּשַׁע וְעֶשְׂרִים כִּכָּר וּשְׁבַע מֵאוֹת וּשְׁלֹשִׁים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ.”
“All the gold that was used in all the work of the holy place, that is, the gold of the wave offering, was twenty-nine talents and seven hundred and thirty shekels, according to the shekel of the sanctuary.”
He asks why it is called the gold of the wave offerings and not the silver of wave offerings. And he replies, two are called so, which are the gold and the copper, but not the silver, but the copper and the gold are called wave offerings because they rise up. Gold is the secret of the Light of Chokma on the left line, and copper is the secret of Tiferet, the middle line, which includes Chokmah.
The illumination of Chokmah illuminates only from the bottom up. The other side draws the Light of Chkokma on the Left from top to bottom, and they are not elevated as in holiness.
Wherever we see wave offering (תנופה), it means lifting up and not lowering down. But Silver, which is Chessed, we are allowed to draw it down, which is why it is not written the Silver of the wave offerings.
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Daily Zohar 4201
Hebrew translation:
- כָּל הַזָּהָב הֶעָשׂוּי לַמְּלָאכָה בְּכֹל מְלֶאכֶת הַקֹּדֶשׁ וְגוֹ’. רַבִּי יוֹסֵי פָּתַח אֶת הַפָּסוּק בֶּאֱלִישָׁע, שֶׁכָּתוּב (מלכים-ב ב) וַיַּעַל מִשָּׁם בֵּית אֵל וְהוּא עֹלֶה בַדֶּרֶךְ וְגוֹ’. וּנְעָרִים קְטַנִּים, הֲרֵי פֵּרְשׁוּהָ – מְנֹעָרִים הָיוּ מִכָּל דִּבְרֵי הַתּוֹרָה וּמִכָּל מִצְווֹת הַתּוֹרָה. קְטַנִּים – קְטַנֵּי אֱמוּנָה, וְהִתְחַיְּבוּ בְּדִין הָעוֹלָם הַזֶּה וּבַדִּין שֶׁל הָעוֹלָם הַבָּא. יָצְאוּ מִן הָעִיר – יָצְאוּ מִסּוֹד הָאֱמוּנָה. כָּתוּב כָּאן יָצְאוּ מִן הָעִיר, וְכָתוּב שָׁם (הושע יא) וְלֹא אָבוֹא בְּעִיר. (מִסּוֹד הָאֱמוּנָה נִקְרָא עִיר, (תהלים מח) עִיר ה’ צְבָאוֹת עִיר אֱלֹהֵינוּ).
- וַיִּפֶן אַחֲרָיו וַיִּרְאֵם. וַיִּפֶן אַחֲרָיו, שֶׁהִסְתַּכֵּל לַאֲחוֹרָיו אִם יַחְזְרוּ בִתְשׁוּבָה וְאִם לֹא. וַיִּרְאֵם, מַה זֶּה וַיִּרְאֵם? הִסְתַּכֵּל בָהֶם שֶׁהֲרֵי אֵין זֶרַע מְתֻקָּן עָתִיד לָצֵאת מֵהֶם, וּפֵרְשׁוּהָ. וַיִּרְאֵם, הֲרֵי פֵּרְשׁוּהָ שֶׁנַּעֲשׂוּ בְּלֵיל יוֹם הַכִּפּוּרִים, מִיָּד – וַיְקַלְלֵם בְּשֵׁם ה’.
- וְסוֹד הוּא בַּפָּסוּק הַזֶּה. וַיִּפֶן אַחֲרָיו – הִסְתַּכֵּל בָּהֶם אִם יֵעָנֵשׁ עֲלֵיהֶם וְהִתְפַּנָּה מִזֶּה, כְּמוֹ שֶׁנֶּאֱמַר (במדבר יב) וַיִּפֶן אַהֲרֹן, שֶׁהִתְפַּנָּה מִצָּרַעְתּוֹ. אַף כָּאן הִתְפַּנָּה מֵעָנְשָׁם. וַיִּרְאֵם, שֶׁהָיוּ עוֹמְדִים אַחַר כָּךְ לַעֲשׂוֹת כַּמָּה רָעוֹת לְיִשְׂרָאֵל..
Zohar Pekudei
Continued from previous DZ
70
Rabbi Yossi opened with the Bible verse;
2 Kings 2:23,24
“וַיַּעַל מִשָּׁם בֵּית אֵל וְהוּא עֹלֶה בַדֶּרֶךְ וּנְעָרִים קְטַנִּים יָצְאוּ מִן הָעִיר וַיִּתְקַלְּסוּ בוֹ וַיֹּאמְרוּ לוֹ עֲלֵה קֵרֵחַ עֲלֵה קֵרֵחַ.”
“וַיִּפֶן אַחֲרָיו וַיִּרְאֵם וַיְקַלְלֵם בְּשֵׁם יְהוָה וַתֵּצֶאנָה שְׁתַּיִם דֻּבִּים מִן הַיַּעַר וַתְּבַקַּעְנָה מֵהֶם אַרְבָּעִים וּשְׁנֵי יְלָדִים.”
“Then he went up from there to Bethel, and as he was going up the road, some youths came from the city and mocked him and said to him, “Go up, you baldhead! Go up, you baldhead!”
“So he turned around and looked at them and pronounced a curse on them in the name of YHVH. And two female bears came out of the woods and mauled forty-two youths.”
The youths refer to those who are far from Torah and Mitzvot. This gives them the aspect of smallness. Small in their faith and bound to have the judgment in this world and the world to come.“They came out from the city” means that they left the faith that is Malchut, called “City.” These quotes connect ‘city’ to Malchut.
Hosea 11:9
“לֹא אֶעֱשֶׂה חֲרוֹן אַפִּי לֹא אָשׁוּב לְשַׁחֵת אֶפְרָיִם כִּי אֵל אָנֹכִי וְלֹא אִישׁ בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר.”
“I will not execute the fierceness of My anger; I will not again destroy Ephraim. For I am God, and not man, The Holy One in your midst; And I will not enter into the city.”
Psalm 48:9
“כַּאֲשֶׁר שָׁמַעְנוּ כֵּן רָאִינוּ בְּעִיר יְהוָה צְבָאוֹת בְּעִיר אֱלֹהֵינוּ אֱלֹהִים יְכוֹנְנֶהָ עַד עוֹלָם סֶלָה.”
“As we have heard, So we have seen In the city of YHVH of hosts, In the city of our God: God will establish it forever. Selah”
71
“So he turned around and looked at them”, which means that he looked to see if they would repent or not. He saw that there was nothing good in their future. He also saw that their mother became pregnant with them on Yom Kippur. Then immediately, he cursed them in the name of Hashem.
72
And there is a secret in this verse. “And he turned,” meaning he looked at them to see if he would be punished because of them, and he turned away from this, as it is said, “And Aaron turned” (Numbers 12:10), which means that Aaron turned away from his leprosy. Also, here, “and he turned” means that he turned away from their punishment. “And he saw them,” meaning that he saw that they were going to do some evil to Israel in the future.
Lesson;
Rashi explains that the prophet saw with the holy spirit that neither of them nor in their descendants would there be any good deed.
Because of that, he cursed them in the Holy name to correct their existence.
The commentator Chomat Anach explains, “And he cursed them in the name of God, and two bears came out, etc.”. The sages said that their mothers were impregnated on Yom Kippur. Rabbi Hanina said that the 42 souls related to the 42 sacrifices offered by Balak. According to the Holy Ari, the sacrifices caused the capture of 42 souls from the holy side to pass to the Klipa. The Klipa held them until the occurrence of a forbidden sexual connection. These souls were in the 42 boys that were born from the forbidden unification on Yom Kippur. Elisha cursed them in the Holy name of 42 letters, and their souls returned to holiness. The bears representing the Klipa that ‘devoured’ the first 42 souls now devoured the bodies, and the souls returned to holiness.
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Hebrew translation:
- כְּמוֹ זֶה – כָּל הַזָּהָב הֶעָשׂוּי לַמְּלָאכָה. מַה זֶּה הֶעָשׂוּי? כָּאן הִסְתַּכֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁנָּתְנוּ יִשְׂרָאֵל זָהָב לָעֵגֶל, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הִקְדִּים לָהֶם זָהָב זֶה לִרְפוּאָה, שֶׁהֲרֵי זְהַב הַמִּשְׁכָּן הִקְדִּים לָהֶם לְאוֹתוֹ הַזָּהָב שֶׁנָּתְנוּ לָעֵגֶל. שֶׁכָּל הַזָּהָב שֶׁהָיָה עִמָּהֶם וְנִמְצָא עִמָּהֶם, נָתְנוּ לִתְרוּמַת הַמִּשְׁכָּן. הֶהָיָה עוֹלֶה בְדַעְתְּךָ, שֶׁכְּשֶׁעָשׂוּ אֶת הָעֵגֶל נִמְצָא עִמָּהֶם זָהָב, וְהֵם פָּרְקוּ אָזְנֵיהֶם לִטֹּל אוֹתוֹ זָהָב, שֶׁכָּתוּב (שמות לב) וַיִּתְפָּרֲקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם?! וְעַל זֶה הִקְדִּים זְהַב הַתְּרוּמָה, לְכַפֵּר עַל הַמַּעֲשֶׂה הַזֶּה. (וּמִשּׁוּם כָּךְ)
- וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה, מִצַּד הַמַּלְכוּת עָשָׂה אֶת כָּל אֲשֶׁר צִוָּה ה’ אֶת מֹשֶׁה, שֶׁהֲרֵי כָּל אֻמָּנוּת הַמִּשְׁכָּן הִתְתַּקְּנָה בָהֶם וְעַל יְדֵיהֶם. בְּצַלְאֵל עָשָׂה אֶת הָאֻמָּנוּת, וּמֹשֶׁה הִתְקִין אֶת הַכֹּל אַחַר כָּךְ. מֹשֶׁה וּבְצַלְאֵל הָיוּ כְאֶחָד. מֹשֶׁה לְמַעְלָה – בְּצַלְאֵל תַּחְתָּיו. סִיּוּם הַגּוּף כְּמוֹ הַגּוּף. בְּצַלְאֵל וְאָהֳלִיהָב, הֲרֵי פֵּרְשׁוּהָ – זֶה יָמִין וְזֶה שְׂמֹאל, וְהַכֹּל אֶחָד. וּמִשּׁוּם כָּךְ, וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה וְגוֹ’, וְאִתּוֹ אָהֳלִיהָב בֶּן אֲחִיסָמָךְ לְמַטֵּה דָן וְגוֹ’..
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Zohar Pekudei
Continued from previous DZ
68
Exodus 38:24
“כָּל הַזָּהָב הֶעָשׂוּי לַמְּלָאכָה בְּכֹל מְלֶאכֶת הַקֹּדֶשׁ וַיְהִי זְהַב הַתְּנוּפָה תֵּשַׁע וְעֶשְׂרִים כִּכָּר וּשְׁבַע מֵאוֹת וּשְׁלֹשִׁים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ.”
“All the gold that was used in all the work of the holy place, that is, the gold of the offering, was twenty-nine talents and seven hundred and thirty shekels, according to the shekel of the sanctuary.”
He asks, what is “All gold used for the work,” and explains this is where the Holy One Blessed be He looked when Israel gave gold to make the Golden Calf. Hashem asked for gold offerings to the Holy Tabernacle before they gave gold to make the Golden Calf. It was done as a remedy for the future because they donated all the gold with them to the Holy Tabernacle.
When it came to the Golden Calf, they did not have gold except for their earrings, as it is written.
Exodus 32:3
“וַיִּתְפָּרְקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם וַיָּבִיאוּ אֶל אַהֲרֹן.”
“So all the people broke off the golden earrings which were in their ears and brought them to Aaron.”#69
Exodus 38:22, 23
“וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֵת כָּל אֲשֶׁר צִוָּה יְהוָה אֶת מֹשֶׁה.”
“וְאִתּוֹ אָהֳלִיאָב בֶּן אֲחִיסָמָךְ לְמַטֵּה דָן חָרָשׁ וְחֹשֵׁב וְרֹקֵם בַּתְּכֵלֶת וּבָאַרְגָּמָן וּבְתוֹלַעַת הַשָּׁנִי וּבַשֵּׁשׁ.”
“Bezalel, the son of Uri, the son of Hur, of the tribe of Judah, made all that YHVH had commanded Moses.”
“And with him was Oholiav, the son of Ahisamach, of the tribe of Dan, an engraver and designer, a weaver of blue, purple, scarlet thread, and fine linen.”
From the aspect of Malchut, Bezalel did everything that Hashem commanded Moses. Because all the art of the Holy Tabernacle was installed in them and done by them. Bezalel did the work, and Moses then installed everything; Moses and Bezalel were both as one, Moses above as Tiferet, and Bezalel below him as Yessod at the end of the body, because Yessod and Tiferet are connected as one.
Bezalel was the aspect of Right, Chessed, and Oholiav was the aspect of Left, Gevura, and all were included in each other. Bezalel, son of Uri, son of Hur from the tribe of Yehuda, Right, and Oholiav, son of Ahisamach from the tribe of Dan, Left.
Lesson;
Giving their gold first to the Holy Tabernacle kept them connected to the holiness of the Tabernacle and saved them from harsh judgment when they participated in the making of the Golden Calf.
It is a lesson for us to support channels of Light to protect us from judgments even when we fall off the righteous path. Never choose to ‘sin’ and pay with good deeds before or after the action.
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Daily Zohar 4199
Hebrew translation:
- (בָּרָקִיעַ הַשֵּׁנִי עוֹלָה הַתְּפִלָּה עַד אוֹתוֹ רָקִיעַ, וְנִפְתָּחִים) וּכְשֶׁעוֹלָה הַתְּפִלָּה עַד לְאוֹתוֹ רָקִיעַ, נִפְתָּחִים שְׁנֵים עָשָׂר שַׁעֲרֵי אוֹתוֹ הָרָקִיעַ, וּבְאוֹתוֹ הַשַּׁעַר הַשְּׁנֵים עָשָׂר עוֹמֵד מְמֻנֶּה אֶחָד שֶׁשְּׁמוֹ עָנָאֵ”ל, וְזֶה מְמֻנֶּה עַל כַּמָּה חֲיָלוֹת, עַל כַּמָּה מַחֲנוֹת, וּכְשֶׁתְּפִלָּה עוֹלָה, עוֹמֵד הַמְמֻנֶּה הַזֶּה וּמַכְרִיז עַל כָּל אוֹתָם פְּתָחִים וְאוֹמֵר: (ישעיה כו) פִּתְחוּ שְׁעָרִים וְגוֹ’, וְכָל הַשְּׁעָרִים נִפְתָּחִים, וְנִכְנֶסֶת הַתְּפִלָּה לְכָל אוֹתָם הַפְּתָחִים.
- וְאָז מִתְעוֹרֵר מְמֻנֶּה אֶחָד זָקֵן לְיָמִים שֶׁעוֹמֵד לְצַד דָּרוֹם, שֶׁשְּׁמוֹ עַזְרִיאֵ”ל הַזָּקֵן, וְלִפְעָמִים הוּא נִקְרָא מַחֲנִיאֵ”ל, מִשּׁוּם שֶׁהִתְמַנָּה עַל שִׁשִּׁים רִבּוֹא מַחֲנוֹת, וְכֻלָּם בַּעֲלֵי כְנָפַיִם, בַּעֲלֵי מַחֲנוֹת, מְלֵאִים עֵינַיִם. וְאֶצְלָם עוֹמְדִים אוֹתָם מַחֲנוֹת בַּעֲלֵי אָזְנַיִם. וְנִקְרָאִים אָזְנַיִם, מִשּׁוּם שֶׁהֵם מַקְשִׁיבִים לְכָל אוֹתָם שֶׁמִּתְפַּלְלִים תְּפִלָּתָם בְּלַחַשׁ וּבִרְצוֹן הַלֵּב, שֶׁלֹּא נִשְׁמַעַת אוֹתָהּ תְּפִלָּה לְאַחֵר. הַתְּפִלָּה הַזּוֹ עוֹלָה, וּמַקְשִׁיבִים לָהּ כָּל אוֹתָם שֶׁנִּקְרָאִים בַּעֲלֵי אָזְנַיִם..
Zohar Vayakhel
Continued from previous DZ
138
And when the prayer ascends to that firmament, Yessod, twelve gates of that firmament are opened, and at the twelfth gate stands an appointee whose name is ענאל, and he is in charge of several armies and several camps.
And when the prayer begins to rise, this appointee stands and announces to all gates;
Isaiah 26:2
“פִּתְחוּ שְׁעָרִים וְיָבֹא גוֹי צַדִּיק שֹׁמֵר אֱמֻנִים.”
“Open the gates, That the righteous nation which keeps the truth may enter in.”
Then all the gates are opened, and the prayer enters in all these gates.
139
Then one old man appointee, who stands on the south side, whose name is עזריאל סבא, “Azriel, the elder,” and sometimes he is called מחניאל because he is appointed over six hundred thousand camps. They all have wings; some camps under him are full of eyes. And among them, camps who have ears. They are called ears because they listen to all those who pray their prayers silently, with the desire of the heart, and another does not hear their prayer; this prayer goes up and is listened to by all those who are called ears.
Lesson;
There is a special illumination of Light from the right line of Binah that is Chessed of Binah; the appointed one is called עזריאל סבא, “Azriel, the elder” because Chokmah and Binah are called elders. He appointed over 600 thousand that came from the six sefirot, Chessed, Gevura, Tiferet, Netzach, Hod, and Yessod. Each sefira from Binah is considered 100, and the Light of Chokmah is called a thousand.
From Binah come the aspects of eyes and ears. The ears have the ability to hear good and bad because of a connection between Malchut and Binah, that is, mercy and judgment.
If the prayer comes from the good side, it is heard favorably by the aspect of Mercy, and if the prayer is not from the good side, then it is heard with the aspect of judgment.
Friday would be a good day to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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Daily Zohar 4198
Hebrew translation:
- אֲזַי מִתְעוֹרֶרֶת רוּחַ אַחַת שֶׁיּוֹצֵאת מִתּוֹךְ הַתְּהוֹם שֶׁבְּצַד הַצָּפוֹן, וְאוֹתָהּ רוּחַ קוֹרֵאת בְּכָל אוֹתָם הָאֲוִירִים, וְכֻלָּם נוֹטְלִים אוֹתוֹ דִבּוּר וּמַעֲלִים אוֹתוֹ עַד לָרָקִיעַ וְנוֹשְׁקִים אוֹתוֹ, וּפוֹתְחִים וְאוֹמְרִים: רִבּוֹנְךָ יַפִּיל שׂוֹנַאֲךָ לְפָנֶיךָ.
- וְהוֹלֵךְ וְעוֹלֶה וּבוֹקֵעַ רְקִיעִים (אֲוִירִים). עַד שֶׁעוֹלִים עִמּוֹ לָרָקִיעַ הָרִאשׁוֹן, עוֹלָה הַתְּפִלָּה וּמַגִּיעָה לִמְמֻנֶּה אֶחָד שֶׁהִתְמַנָּה לְצַד מַעֲרָב, וְשָׁם עוֹמְדִים תִּשְׁעָה פְתָחִים, שֶׁבָּהֶם עוֹמְדִים כַּמָּה שָׂרִים וְכַמָּה מְמֻנִּים, וַעֲלֵיהֶם מְמֻנֶּה אֶחָד שֶׁשְּׁמוֹ זְבוּלִיאֵ”ל.
- וְזֶהוּ שֶׁרוֹצֶה לְשַׁמֵּשׁ בָּרָקִיעַ הַזֶּה בַּיּוֹם, וְלֹא נִתֶּנֶת לוֹ רְשׁוּת, עַד שֶׁעוֹלֶה אוֹר הַלְּבָנָה, וְאָז הוּא מוֹצִיא כָּל אוֹתָם הַחֲיָלוֹת וְכָל אוֹתָם מְמֻנִּים. וּכְשֶׁמֵּאִיר הַיּוֹם, נִכְנָסִים כֻּלָּם לְפֶתַח אֶחָד, שֶׁהֵם תִּשְׁעָה פְתָחִים, שֶׁהוּא פֶּתַח עֶלְיוֹן עַל כֻּלָּם. וּכְשֶׁהַתְּפִלָּה עוֹלָה, הִיא נִכְנֶסֶת בְּאוֹתוֹ פֶּתַח, וְכָל הַשָּׂרִים וְכָל הַמְמֻנִּים יוֹצְאִים מֵאוֹתוֹ פֶתַח. וַעֲלֵיהֶם זְבוּלִיאֵ”ל, אוֹתוֹ מְמֻנֶּה גָּדוֹל, וְיוֹצְאִים כֻּלָּם וְנוֹשְׁקִים אוֹתוֹ, וּמַגִּיעִים עִמּוֹ עַד לָרָקִיעַ הַשֵּׁנִי..
Zohar Vayakhel
Continued from previous DZ
135
Then one spirit wakes up coming out of the abyss that is on the north side, and that spirit calls all airs, and they all take the words of the prayers and raise it to the sky in the north, which is the fifth sky, and they kiss the prayer, open it and say, “רִבּוֹנְךָ יַפִּיל שׂוֹנַאֲךָ לְפָנֶיךָ” “Your Lord will cast down your enemy before you.”
136
From this point, the prayer ascends in order (as said in #130 above), and the prayer goes up, rises, and pierces through the skies, that is, the air that fell to Malchut of the world of Asiya (Action) and is the aspect of this world. When at the first sky, the prayer reaches the appointed on the west side, which is Malchut, and there, there are nine openings and in them several ministers and several appointees. Above them is the one named זְבוּלִיאֵ”ל.
Lesson;
In each direction of East, North, South, and West, there are two appointees, one is appointed to rule the air, and one for the sky. There are nine openings in the ten sefirot of Malchut, and Malchut of Malchut is included in Yessod of Malchut and has only one opening.
On the air of the East גזרדיא. (See #128), and there is a special appointee on the sky of the East, that is Tiferet, fourth sky, שמשיאל. (See #145)
On the south air פסגניה (see #132), and special appointee on the sky of the south, ענפיאל (See #147)
On the North air appointed, פתחיה (See #134), with special appointee on the sky, גדריאל, (See #146)
In Malchut, there is only one appointee on the air and sky, and his name is זבוליאל.
137
The appointed of the night who wants to serve in the first sky during the day is not permitted until the moon rises, and then he brings out all those appointed. When the day dawns, they all enter through one supernal opening, of which there are nine openings. When the prayer rises, it enters through the same opening, and all the ministers and all the appointees come out of the same place. Over them appointed זבוליאל, and they all come and kiss him, and together with him, they reach the second sky.
Lesson;
During the night, the nine lower sefirot of Malchut are in control. The supernal opening is Keter of Malchut, where the prayer goes up to Yessod of the world of Aisya (action).
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Daily Zohar 4197
Hebrew translation:
- לְצַד דָּרוֹם יֵשׁ מְמֻנֶּה אַחֵר שֶׁשּׁוֹלֵט בָּאֲוִיר לְאוֹתוֹ הַצַּד, וְכַמָּה מְמֻנִּים וְשָׂרִים אֲחֵרִים עִמּוֹ, וּשְׁמוֹ פְּסַגְנִיָּ”ה, וּבוֹ נֶאֱחָזִים (וְלוֹ נִמְסְרוּ) מַפְתְּחוֹת הָאֲוִיר שֶׁל אוֹתוֹ צַד. וְכָל אוֹתָם בַּעֲלֵי צָרָה שֶׁמִּתְפַּלְלִים תְּפִלָּה לַאֲדוֹנָם מִתּוֹךְ צָרָה, מִתּוֹךְ שִׁבְרוֹן הַלֵּב – אִם אוֹתוֹ הַדִּבּוּר כָּרָאוּי, הוּא עוֹלֶה לָאֲוִיר בְּאוֹתוֹ צַד, וְהַמְמֻנֶּה הַזֶּה נוֹטֵל אוֹתוֹ וְנוֹשֵׁק אוֹתוֹ (מִשּׁוּם שֶׁעָלָה בְּאוֹתוֹ צַד). וּכְשֶׁנּוֹשֵׁק אוֹתוֹ, פּוֹתֵחַ וְאוֹמֵר: הַקָּדוֹשׁ בָּרוּךְ הוּא יָחוּס כְּנֶגְדְּךָ (וְעָלֶיךָ), וּבִשְׁבִילְךָ יִתְמַלֵּא בְרַחֲמִים.
- עוֹלִים עִמָּהּ כָּל אוֹתָם מְמֻנִּים קְדוֹשִׁים וְכָל אוֹתָם שָׂרִים שֶׁל אוֹתוֹ הַצַּד, וּפוֹרְחוֹת הָאוֹתִיּוֹת שֶׁל הַשֵּׁם הַקָּדוֹשׁ, שֶׁהֵן אַרְבַּע אוֹתִיּוֹת שֶׁמִּתְעַטְּרוֹת וְשׁוֹלְטוֹת בְּאוֹתוֹ צַד שֶׁל הָאֲוִיר, וְעוֹלִים בְּאוֹתוֹ הַצַּד שֶׁל הָאֲוִיר עַד לָרָקִיעַ, עַד לְאוֹתוֹ הַמְמֻנֶּה שֶׁל הָרָקִיעַ שֶׁשּׁוֹלֵט בְּאוֹתוֹ הַצַּד.
- לְצַד צָפוֹן יֵשׁ מְמֻנֶּה אַחֵר, וְעִמּוֹ כַּמָּה שָׂרִים מְמֻנִּים שֶׁשּׁוֹלְטִים בָּאֲוִיר, וּשְׁמוֹ שֶׁל אוֹתוֹ מְמֻנֶּה פְּתַחְיָ”ה, וְזֶהוּ שֶׁהִתְמַנָּה בָּאֲוִיר שֶׁל אוֹתוֹ צַד, וְכָל אוֹתָם שֶׁמִּתְפַּלְלִים תְּפִלּוֹת עַל שׂוֹנְאִים שֶׁמְּצִיקִים לָהֶם, וּכְשֶׁדִּבּוּר שֶׁל אוֹתָהּ תְּפִלָּה עוֹלֶה לָאֲוִיר בְּאוֹתוֹ צַד – אִם הוּא צַדִּיק, נוֹטֵל אוֹתוֹ הַמְמֻנֶּה הַזֶּה וְנוֹשֵׁק אוֹתוֹ..
Zohar Vayakhel
Continued from previous DZ
132
On the south side, which is Chessed, another appointee controls the airspace on that side, and several other appointees and ministers with him. His name is (Do not read the name) פסגניה. He received the keys to the air on that side. All those who have troubles and pray to their Master out of their misery, with broken hearts, if their words are proper, it goes up into the air on that side, and that superior receives it and kisses it. When he kisses it, he opens and says, May the Holy One, Blessed be He, have mercy on you and be filled with compassion for you.
133
Ascend with him, all those who are the Holy appointed and all those who minister on that side. The letters of the holy name of twelve letters, which is אהיה on each side as explained above, They adorned with their crowns and rule one side of the air and rise to the sky of the south, which is Chessed, that is, the sixth sky up to the ruler that rules the sky on that south side because, in the southern sky, there is another ruler, whose name is ענפיאל.
134
On the north side, Gevurah, there is another appointee who controls the air and several appointed ministers with him. The name of that appointee is פתחיה. He was appointed on the air to that side and the prayers of those who pray about haters that hurt them. When the words of their prayer go up in the air on that side, if it is righteous, the appointee receives the prayer and kisses it.
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Daily Zohar 4196
Hebrew translation:
- אִם הַדִּבּוּר הַזֶּה הוּא כָּרָאוּי, וְכָל אוֹתָם שָׂרִים נוֹשְׁקִים אֶת אוֹתוֹ דִבּוּר וְעוֹלִים עִמּוֹ עַד לְאוֹתוֹ אֲוִיר שֶׁל הָרָקִיעַ לְמַעְלָה, שֶׁשָּׁם מְמֻנִּים שָׂרִים אֲחֵרִים – בְּשָׁעָה שֶׁנּוֹשְׁקִים אֶת אוֹתוֹ דִבּוּר, פּוֹתְחִים וְאוֹמְרִים: אַשְׁרֵיכֶם יִשְׂרָאֵל שֶׁאַתֶּם יוֹדְעִים לְעַטֵּר אֶת אֲדוֹנְכֶם בַּעֲטָרוֹת קְדוֹשׁוֹת. אַשְׁרֵי הַפֶּה שֶׁדִּבּוּר שֶׁל הָעֲטָרָה הַזּוֹ יָצָא מִמֶּנּוּ.
- וְאָז פּוֹרְחוֹת הָאוֹתִיּוֹת שֶׁעוֹמְדוֹת בָּאֲוִיר שֶׁבַּשֵּׁם הַקָּדוֹשׁ שֶׁל שְׁתֵּים עֶשְׂרֵה אוֹתִיּוֹת, שֶׁאוֹתוֹ שֵׁם שׁוֹלֵט בָּאֲוִיר, וְזֶהוּ שֵׁם שֶׁהָיָה טָס בּוֹ אֵלִיָּהוּ עַד שֶׁעָלָה לַשָּׁמַיִם. וְזֶהוּ מַה שֶּׁאָמַר עוֹבַדְיָה לְאֵלִיָּהוּ, (מלכים-א יח) וְרוּחַ ה’ יִשָּׂאֲךָ. מִשּׁוּם שֶׁבַּשֵּׁם הַזֶּה הָיָה טָס בּוֹ אֵלִיָּהוּ בָּאֲוִיר, וְזֶהוּ הַשֵּׁם שֶׁשּׁוֹלֵט בָּאֲוִיר.
- וְאוֹתָן הָאוֹתִיּוֹת פּוֹרְחוֹת וְעוֹלוֹת בְּאוֹתוֹ דִבּוּר, וְאוֹתוֹ הַמְמֻנֶּה שֶׁמַּפְתְּחוֹת הָאֲוִיר בְּיָדוֹ, וְכָל אוֹתָם הַמְמֻנִּים הָאֲחֵרִים, כֻּלָּם עוֹלִים בּוֹ עַד לָרָקִיעַ, וְנִמְסָר בְּיַד מְמֻנֶּה אַחֵר לְהַעֲלוֹתוֹ לְמַעְלָה..
Zohar Vayakhel
Continued from previous DZ
129
If the words of the prayer are true, the one who has been appointed kisses that speech and ascends with the prayer to the heavens above, where there are other superiors. They receive and kiss this speech and say, Blessed, are you, Israel, that you know how to adorn your Master with holy crowns. Blessed is the mouth from which this crowning speech came.
130
The holy name of twelve letters is the name that rules the air space. Then the letters that stood in the air fly in. Elijah used the name that rules the air space to ascend to heaven. And that was said by Obadiah to Elijah;
1 Kings 18:12
“וְהָיָה אֲנִי אֵלֵךְ מֵאִתָּךְ וְרוּחַ יְהוָה יִשָּׂאֲךָ עַל אֲשֶׁר לֹא אֵדָע…”
“And it shall come to pass, as soon as I am gone from you, that the Spirit of YHVH will carry you to a place I do not know.”
Lesson;
The name of the twelve letters that rule the air, which is the ‘space’ between Malchut and Binah, is three times the name אהיה. One אהיה for the air at the level of Chessed, one for Gevurah, and one for Tiferet. This name rules all seven heavens and ‘traffic’ between the lower and upper.
131
And these letters fly and ascend with the holy word, and the appointed one who has keys of the air space in his hand, and all others ascend with it to the sky, and the word is handed to another superior to elevate it up.
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Daily Zohar 4195
Hebrew translation:
- כְּשֶׁנִּכְנָס הַלַּיְלָה, יוֹצֵא כָּרוֹז: הִתְתַּקְּנוּ שַׁלִּיטֵי הַלַּיְלָה כָּל אֶחָד וְאֶחָד לִמְקוֹמוֹ. וּכְשֶׁמֵּאִיר הַיּוֹם, כָּרוֹז יוֹצֵא: הִתְתַּקְּנוּ שַׁלִּיטֵי הַיּוֹם כָּל אֶחָד וְאֶחָד לִמְקוֹמוֹ. (אָז מָעֳבָרִים שַׁלִּיטֵי הַלַּיְלָה וּמִתְמַנִּים שַׁלִּיטֵי הַיּוֹם) וּכְשֶׁהַכָּרוֹז מַכְרִיז, אָז כֻּלָּם, כָּל אֶחָד וְאֶחָד נִפְקָד עַל אוֹתוֹ מָקוֹם שֶׁרָאוּי לוֹ. אֲזַי הַשְּׁכִינָה מַקְדִּימָה וְיוֹרֶדֶת, וְיִשְׂרָאֵל נִכְנָסִים לְבֵית הַכְּנֶסֶת לְשַׁבֵּחַ אֶת רִבּוֹנָם וּפוֹתְחִים בְּשִׁירוֹת וְתִשְׁבָּחוֹת.
- שֶׁצָּרִיךְ לוֹ לָאָדָם, שֶׁכֵּיוָן שֶׁהִתְקִין עַצְמוֹ לַעֲבוֹדַת הַמַּעֲשֶׂה בְּתִקּוּנֵי מִצְוָה וּקְדֻשָּׁה, לְיַחֵד לִבּוֹ בַּתִּקּוּן שֶׁל הָעֲבוֹדָה הַפְּנִימִית שֶׁל אֲדוֹנוֹ, וְלָשִׂים אֶת לִבּוֹ וּרְצוֹנוֹ בְּאוֹתָהּ עֲבוֹדָה שֶׁל אוֹתָם דְּבָרִים (שֶׁאוֹמֵר), שֶׁהֲרֵי הַדִּבּוּר עוֹלֶה.
- וְאוֹתָם הַמְמֻנִּים שֶׁעוֹמְדִים בָּאֲוִיר, הִתְמַנּוּ לְאַרְבַּעַת צִדְדֵי הָעוֹלָם. לְצַד מִזְרָח הִתְמַנָּה מְמֻנֶּה אֶחָד שֶׁעוֹמֵד בָּאֲוִיר לְאוֹתוֹ צַד, וּשְׁמוֹ גְּזַרְדִּיָּ”א, וְעִמּוֹ שָׂרִים מְמֻנִּים אֲחֵרִים, שֶׁהֵם מְחַכִּים לְאוֹתוֹ דִבּוּר שֶׁל תְּפִלָּה, וְעוֹלֶה בָּאֲוִיר בְּאוֹתוֹ צַד, וְנוֹטֵל אוֹתוֹ אוֹתוֹ הַמְמֻנֶּה..
Zohar Vayakhel
Continued from previous DZ
126
When the night comes, a proclamation is issued, and the rulers of the night go each one in his place. And when the light of the day comes, a proclamation is issued, the rulers of the day to go each and everyone in his place, and when the proclamation proclaims, then everyone is found in its proper place. Then the Shechina advances and descends, and Israel enters the synagogue to praise their Master and begin the service and praises.
127
After a person prepared himself in action, meaning the first aspect (see #122) in the tools of the mitzvah and sanctity, which are tzitzit and tefillin, he should set his heart for the inner work of his Master, that is the second aspect (#122 above). Also, put his heart and desire into reciting the words of the praises because the words ascend above.
128
There are those who rule the air space and are appointed to the four directions of the world. On the east side stands in the air, one appointed whose name is גזרדיא (Do not read this name), and with him other ministers, that wait for the words of the prayers, which rises in the air on their side, and that superior takes her.
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Daily Zohar 4194
Hebrew translation:
- תְּפִלַּת הָאָדָם הִיא עֲבוֹדַת הָרוּחַ, וְהִיא עוֹמֶדֶת בְּסוֹדוֹת עֶלְיוֹנִים, וַאֲנָשִׁים לֹא יוֹדְעִים, שֶׁהֲרֵי תְּפִלַּת הָאָדָם בּוֹקַעַת אֲוִירִים וּבוֹקַעַת רְקִיעִים וּפוֹתַחַת פְּתָחִים וְעוֹלָה לְמַעְלָה.
- בְּשָׁעָה שֶׁמֵּאִיר הָאוֹר וְנִפְרָד הָאוֹר מִן הַחֲשֵׁכָה, אֲזַי הַכָּרוֹז הוֹלֵךְ בְּכָל הָרְקִיעִים: הִתְתַּקְּנוּ בַּעֲלֵי הַפְּתָחִים, בַּעֲלֵי הַהֵיכָלוֹת, כָּל אֶחָד וְאֶחָד עַל מִשְׁמַרְתּוֹ, מִשּׁוּם שֶׁאוֹתָם שֶׁשּׁוֹלְטִים בַּיּוֹם אֵינָם שׁוֹלְטִים בַּלַּיְלָה. וּכְשֶׁנִּכְנָס הַלַּיְלָה, מָעֳבָרִים שַׁלִּיטֵי הַיּוֹם, וּמִתְמַנִּים שַׁלִּיטִים אֲחֵרִים שֶׁשּׁוֹלְטִים בַּלַּיְלָה, וּמִתְחַלְּפִים אֵלֶּה בְּאֵלֶּה.
- וְסוֹד זֶה – (בראשית א) אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְגוֹ’. וּמֶמְשֶׁלֶת הַיּוֹם וּמֶמְשֶׁלֶת הַלַּיְלָה, יֵשׁ שַׁלִּיטִים שֶׁמְּמֻנִּים בַּיּוֹם, וְיֵשׁ שַׁלִּיטִים שֶׁמְּמֻנִּים בַּלַּיְלָה. וְאֵלּוּ נִקְרְאוּ מֶמְשֶׁלֶת הַיּוֹם, וְאֵלּוּ נִקְרָאִים מֶמְשֶׁלֶת הַלַּיְלָה..
Zohar Vayakhel
Continued from previous DZ
123
A person’s prayer is the work of the Ruach, which depends on speech and has supernal secrets. People do not know that the prayer of man pierces through the air and bursts the heavens, opens doors and rises up.
124
When the light of the morning shines, and the light separates from the darkness, then a proclamation goes through all the heavens: The appointed to the gates, and the appointed on the palaces to be on their watch, because those who rule the day are not the ones who rule the night. And when the night comes, the rulers of the day are moved out, and other rulers who rule the night are appointed, replacing each other.
125
This is the secret of the great lights created on the fourth day.;
Genesis 1:16
“וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים.”
“Then God made two great lights: the greater light to rule the day, and the lesser light to rule the night. He made the stars also.”
It means that there are rulers who are appointed during the day and rulers who are appointed at night. One group is called the government of the day, and the other is called the government of the night.
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Daily Zohar 4193
Hebrew translation:
- וְכַאֲשֶׁר יִשְׂרָאֵל הֵם בַּחֲמִשָּׁה עָשָׂר יוֹם, אָז נוֹטֵל לְבָנָיו לִפְרֹשׂ כְּנָפָיו עֲלֵיהֶם וְלִשְׂמֹחַ עִמָּהֶם. וְעַל זֶה כָּתוּב וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. פְּרִי זֶה הוּא אִילָן שֶׁנִּקְרָא עֵץ פְּרִי, וְנִמְצָא בוֹ פְּרִי. עֵץ הָדָר – כְּמוֹ שֶׁנֶּאֱמַר (תהלים צו) הוֹד וְהָדָר לְפָנָיו. מָה הַטַּעַם נִקְרָא הָדָר, וּמִי הוּא הָדָר? אֶלָּא זֶה צַדִּיק.
- מַדּוּעַ נִקְרָא הָדָר, וַהֲרֵי מָקוֹם מֻסְתָּר הוּא שֶׁאֵין לוֹ גִלּוּי, וְצָרִיךְ לְהִתְכַּסּוֹת תָּמִיד, וְאֵין הָדָר אֶלָּא מִי שֶׁמִּתְגַּלֶּה וּמִתְרָאֶה? אֶלָּא, אַף עַל גַּב שֶׁהוּא דַרְגָּה מֻסְתֶּרֶת, הִדּוּר הוּא שֶׁל כָּל הַגּוּף, וְלֹא נִמְצָא הִדּוּר לַגּוּף אֶלָּא בוֹ. מָה הַטַּעַם? מִי שֶׁאֵין עִמּוֹ מַדְרֵגָה זוֹ, אֵין בּוֹ הִדּוּר לָבֹא בִּבְנֵי אָדָם. קוֹלוֹ אֵין עִמּוֹ בְדִבּוּרוֹ (כְּזָכָר), וְהִדּוּר (וְדִבּוּר) שֶׁל קוֹל נִפְסָק מִמֶּנּוּ. זְקָנוֹ וַהֲדַר זְקָנוֹ לֹא עִמּוֹ, וְאַף עַל גַּב שֶׁמִּתְכַּסֵּית הַדַּרְגָּה הַהִיא, כָּל הִדּוּר הַגּוּף תָּלוּי בּוֹ, וּמִתְכַּסֶּה וּמִתְגַּלֶּה. וּמִפְּנֵי כֵן עֵץ הָדָר הוּא, עֵץ שֶׁכָּל הִדּוּר הַגּוּף תָּלוּי בּוֹ, וְזֶהוּ הוּא עֵץ עֹשֶׂה פְּרִי..
Zohar Tetzaveh
Continued from previous DZ
130
When Israel reach the 15th day of the seventh month, which is the holiday of Sukkot, the Holy One, Blessed be He, spreads his wings over his children and rejoices with them. And so, it is written;
Leviticus 23:40
“וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ עָבֹת וְעַרְבֵי נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים.”
“And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before YHVH your God for seven days.”
The beautiful tree with fruits refers to Malchut, where we find the fruits. It is called “עֵץ הָדָר” a “beautiful tree” for the Tzadik, Yessod, that makes Malchut fruitful.
Psalm 96:6
“הוֹד וְהָדָר לְפָנָיו עֹז וְתִפְאֶרֶת בְּמִקְדָּשׁוֹ.”
“Honor and majesty (הוֹד וְהָדָר) are before Him; Strength and beauty are in His sanctuary.”
131
He asks, why is Yessod called “הָדָר” (Hadar), “Majesty/Beautiful”, when it is an unseen place and must always be covered, and there is no “beauty” (Hadar) except that which is revealed and seen. He answers that even though Yessod is a covered level, it is the source of beauty of the whole body. What is the point? It is because he who does not have that level does not have the beauty to be among people.
The voice is the force that generates the speech and is not seen with the person in his speech if the beauty of the voice ceases from him. A beard is not a beard without its inner beauty. Even though the level of Yessod is covered, the entire body depends on its beauty.
Because of that, Yessod is called “עֵץ הָדָר” a “beautiful tree,” that is, a tree on which the entire beauty of the body depends on it. It is called “עֵץ עֹשֶׂה-פְּרִי” a “tree bears (makes) fruit” (Genesis 1:12), but the Malchut is called “עֵץ פְּרִי” a “fruit tree” (Genesis 1:11).
Friday would be a good day to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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Daily Zohar 4192
Hebrew translation:
- הִסְתַּכֵּל הַזָּקֵן הַזֶּה בְּרַבִּי שִׁמְעוֹן, וְרָאָה אוֹתוֹ שֶׁזּוֹלְגוֹת עֵינָיו דְּמָעוֹת. אָמַר רַבִּי שִׁמְעוֹן, אִם הִיא שְׁבִיעִית, מַדּוּעַ מֵעֶשְׂרִים שָׁנָה וָמַעְלָה? אָמַר לוֹ, אַשְׁרֵי מִי שֶׁמְּדַבֵּר עַל אָזְנַיִם שׁוֹמְעוֹת.
- בֹּא וּרְאֵה, בֵּית דִּין שֶׁלְּמַטָּה בָּאָרֶץ לֹא גוֹזְרִים דִּין עַל בֶּן אָדָם עַד שְׁלֹשׁ עֶשְׂרֵה שָׁנָה. מָה הַטַּעַם? מִשּׁוּם שֶׁעוֹזְבִים שֶׁבַע שָׁנִים לַשְּׁבִיעִית, אֱלֹהֵי כָל הָאָרֶץ יִקָּרֵא. וְאֵין רְשׁוּת לָאָדָם בְּאֵלּוּ הַשֶּׁבַע. וְאֵלּוּ הַשֶּׁבַע לֹא נִמְצָאוֹת אֶלָּא עַל שְׁלֹשׁ עֶשְׂרֵה שֶׁלְּמַטָּה (בָּאָרֶץ), שֶׁאֵלּוּ כִסֵּא לְגַבָּיו, וּמִשּׁוּם זֶה כָּל גְּזֵרוֹת וְכָל הַדִּינִים שֶׁלְּמַטָּה, מֵאֵלּוּ הַשֶּׁבַע שָׁנִים שֶׁלְּמַטָּה, כְּלָלוּת שֶׁל עֶשְׂרִים שָׁנָה הֵם.
- וְדִין הָעוֹלָם בְּרֹאשׁ הַשָּׁנָה הוּא עַל יְדֵי זוֹ הַמַּדְרֵגָה, שֶׁהוּא מַמָּשׁ עוֹמֵד בְּדִין עַל בָּנָיו בָּעוֹלָם הַזֶּה כְּדֵי לְהִטַּהֵר לְגַבֵּי הָעוֹלָם הָעֶלְיוֹן, מִשּׁוּם שֶׁאֵין לוֹ סִיּוּעַ לַעֲלוֹת וּלְהִטַּהֵר אֶלָּא מִתּוֹךְ הַתַּחְתּוֹנִים..
Zohar Tetzaveh
Continued from previous DZ
127
The old man looked at Rabbi Shimon, and they saw his eyes flowing with tears. Rabbi Shimon said if it is the seventh, why does she judge a person from twenty years of age or older? He said to him, blessed is he who speaks to ears that listen.
128
A court in this world does not pass judgment on a person until he is 13 years old. That is because seven years are left for the seventh, which is Malchut, called “אֱלֹהֵי כָל הָאָרֶץ יִקָּרֵא” “He is called the God of the whole earth.” (Isaiah 54:5).
A person is out of the reach of those seven that are judgments from Malchut when it was elevated to Binah. These seven are the secret of the upper court, and when Malchut reached thirteen, she is considered a throne to the seven. Then all the decrees and all the laws from the lower level come from the seven of Malchut and make the twenty years.
129
The world is judged on Rosh Hashanah, by this level, that is, the seven of Malchut, to purify her children in Malchut for the upper world, that is, to receive the Mochin of Binah, because she has no help to ascend and purify herself except when they do Teshuva, repentance and elevate female waters.
Lesson;
At age thirteen, a boy turns into a young adult, responsible for following the laws of the Torah. All good and bad actions are counted ad registered, but he is not judged for his actions on Rosh Hashanah until he is twenty years old. It gives him more time to mature and repent of past negative actions.
Rabbi Ashlag explains that there are three periods of seven, the first seven is at the soul level of Nefesh, the second at age 14, which is 13 years, and one day when he receives the soul level of Ruach. The third part is Neshama which comes at 21, which is 20 plus one day. At age twenty, the soul reaches a state of completion, spiritually making that birthday very special.
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Daily Zohar 4191
Hebrew translation:
- בֹּא וּרְאֵה, מִיּוֹם הָעֶלְיוֹן הָיוּ יָמִים אֵלּוּ הָרִאשׁוֹנִים, סוֹד שֶׁל הָעוֹלָם הָעֶלְיוֹן, מִי דָן דִּין שֶׁל הָעוֹלָם, שֶׁהֲרֵי דִּין לֹא נִמְצָא בְזֶה הָעוֹלָם אֶלָּא מִדִּין הַתַּחְתּוֹן? (סוֹד) שֶׁזֶּה – (ישעיה נד) אֱלֹהֵי כָל הָאָרֶץ יִקָּרֵא. שֶׁאִם תֹּאמַר דִּין הָעוֹלָם דָּן לְמַעְלָה, אִם כֵּן לֹא הָיָה נִקְרָא עוֹלַם הַחֵרוּת, עוֹלָם שֶׁהוּא אוֹר שֶׁל כָּל הָעוֹלָמוֹת, עוֹלָם שֶׁל כָּל הַחַיִּים, עוֹלָם שֶׁל כָּל הַחֵרוּת. וְאִם תֹּאמַר מִדִּין שֶׁל יִצְחָק – אִם הוּא מְעוֹרֵר דִּין לְגַבֵּי הָעוֹלָם הַזֶּה, לֹא יְכוֹלִים כָּל הָעוֹלָם לִסְבֹּל, שֶׁהָאֵשׁ הָעֶלְיוֹן הַתַּקִּיף הַהוּא, אֵין מִי שֶׁסּוֹבֵל אוֹתוֹ, אֶלָּא אֵשׁ שֶׁלְּמַטָּה, שֶׁהוּא אֵשׁ שֶׁסּוֹבֵל אֵשׁ.
- אֶלָּא, כְּמוֹ שֶׁהָעוֹלָם הַזֶּה עוֹלָם הַתַּחְתּוֹן שֶׁל כָּל הָעוֹלָמוֹת, כָּךְ גַּם כָּל דִּינָיו מֵעוֹלָם הַתַּחְתּוֹן, שֶׁל אֱלֹקִים שׁוֹפֵט. וְזֶה נִקְרָא דִין עֶלְיוֹן עַל הָעוֹלָם הַזֶּה, וּמִשּׁוּם שֶׁהוּא דַרְגָּה שְׁבִיעִית, לֹא גוֹזְרִים גְּזֵרָה עַל בֶּן אָדָם אֶלָּא מֵעֶשְׂרִים שָׁנָה וָמַעְלָה..
Zohar Tetzaveh
Continued from previous DZ
125
The days before the fifteenth day are in the secret of the upper world, Binah. Rosh Hashanah is the first day of the fifteen days and a day of judgment, and we learned that judgment is part of the lower world, not in the upper.
We may say that the judgment in the lower world is decided in Binah, but Binah is called “עולם החרות,” the “world of freedom,” the source of Light to all the lower worlds, the source of Life and freedom. Since Binah has all these names, how can we say that Binah can make judgments on the world? And if we say that judgment comes from Isaac, that is on the Left line of Binah; it is impossible because if the Left awakens judgment on this world, the whole world could not endure it, because no one can tolerate the strong fire coming from the Left line of Binah. The fire from the level of Malchut is bearable because Malchut itself has the aspect of fire.
126
He replies, just as this world of ours is the lower world of all the worlds, so all the laws (דינים) come from the lower world, Malchut of Atzilut, which is called “אֱלֹקִים שׁוֹפֵט” “God the judge.” These laws are called supernal laws, relating to this lower world of ours. And so they are considered for us like laws and judgments of Binah. Because Malchut is the seventh sefira of Zeir Anpin, it does not pass a decree on a person except from twenty years and above (as explained in #127).
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Daily Zohar 4190
Hebrew translation:
- זֶה שֶׁלִּי. בְּרֹאשׁ הַחֹדֶשׁ אֲנִי הוּא בְכִסּוּי, וּבַעֲשָׂרָה לַחֹדֶשׁ אֲנִי הוּא, מִשּׁוּם שֶׁאֲנִי בְּחָמֵשׁ רִאשׁוֹנוֹת, וּבְחָמֵשׁ אַחֲרוֹנוֹת, וּבְחָמֵשׁ שְׁלִישִׁיּוֹת. בִּתְחִלַּת הַחֹדֶשׁ אֲנִי הוּא מִשּׁוּם חֲמִשָּׁה יָמִים. בַּעֲשָׂרָה לַחֹדֶשׁ אֲנִי הוּא מִשּׁוּם חֲמִשָּׁה יָמִים אֲחֵרִים. בַּחֲמִשָּׁה עָשָׂר לַחֹדֶשׁ אֲנִי הוּא מִשּׁוּם חָמֵשׁ שְׁלִישִׁיִּים.
- מָה הַטַּעַם כָּל זֶה? מִשּׁוּם שֶׁכָּל חֹדֶשׁ זֶה הוּא מֵעוֹלָם הָעֶלְיוֹן, וְעוֹלָם הָעֶלְיוֹן בְּסוֹד חָמֵשׁ הוּא, בְּכָל זְמַן וּזְמַן, וּמִשּׁוּם כָּךְ חֹדֶשׁ זֶה הוּא בְכִסּוּי וְלֹא בְגִלּוּי, מִשּׁוּם שֶׁעוֹלָם הָעֶלְיוֹן בְּכִסּוּי הוּא, וְכָל דְּבָרָיו בְּהֶסְתֵּר. וְחֹדֶשׁ זֶה הוּא שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַדּוֹ. כֵּיוָן שֶׁמַּגִּיעַ יוֹם הַט”ו לַחֹדֶשׁ, אָז מִתְגַּלֶּה. הַכֹּל הוּא מַגִּיעַ בְּהִתְחַדְּשׁוּת הַלְּבָנָה, וְנִשְׁלֶמֶת הַלְּבָנָה וּמְאִירָה מֵאִמָּא הָעֶלְיוֹנָה, וְעוֹמֶדֶת לְהָאִיר לַתַּחְתּוֹנִים מִתּוֹךְ הָאוֹר הָעֶלְיוֹן, וְעַל זֶה נִקְרָא רִאשׁוֹן, כְּמוֹ שֶׁנֶּאֱמַר (ויקרא כג) וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן. עַד עַכְשָׁו עוֹמְדִים כָּל הַיָּמִים בְּסוֹד עֶלְיוֹן. מִכָּאן יוֹרְדִים לְסוֹד תַּחְתּוֹן..
This Zohar study is dedicated to the soul elevation of Rueben Ben Abigail, ראובן בן אביגיל, who passed away on the seventh day of Adar. ת.נ.צ.ב.ה.Hilulah of Moshe Rabenu:
https://dailyzohar.com/tzadikim/175-Moshe-Rabeinu-Moses
Zohar Tetzaveh
Continued from previous DZ
123
Hashem has the seventh month concealed. He is at the beginning of the month, which is Rosh Hashanah. Then on the tenth day of the month, which is Yom Kippur, because he is in the first five days of the month and in the following five days of the month. He also in the day after five three days periods.
The month is divided into two parts of 15 days with Right, Left, and Middle lines on the first (upper) part, that is Binah. It is a covered level. The same three lines on the lower part, Malchut, which is a revealed level.
On the fifteenth of the month, we have five times three days.
Since the lines are drawn from Binah, which includes five sefirot of Chessed, Gevurah, Tiferet, Netzach, and Hod, there are five sefirot in each line.
124
He asks, what is the point of it being covered up to the fifteen of the month? And he replies that this entire month is from the supernal world, that is, Binah. Because the first six months are from Binah. The supernal world is the secret of five because, in every line, there are the five sefirot of Chessed, Gevura, Tiferet, Netzach, and Hod. For this reason, this month is under cover and not reveled. The Holy One, Blessed be He alone, has this month, not the people.
Since the fifteenth day of the new moon has the aspect of the entire year, which is the first month, Nisan, the fifteenth day has a full moon, and the aspect of Malchut, and the lights are revealed in the lower level.
For that reason, the fifteenth day of the month is called ‘first’, as it is written;
Leviticus 23:40
“וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ עָבֹת וְעַרְבֵי נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים.”
“And you shall take for yourselves on the first day the fruit of beautiful trees, branches of palm trees, the boughs of leafy trees, and willows of the brook; and you shall rejoice before YHVH your God for seven days.”
Up until the fifteenth day, which is the holiday of Sukkot, all the sefirot were in the upper world that is Binah, and from the fifteenth on the lights revealed, and therefore the fifteenth day is called “first.”
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Daily Zohar 4189
Hebrew translation:
- בְּיוֹם זֶה לֹא צָרִיךְ בֶּן אָדָם לְפָרֵשׁ חֲטָאָיו בִּפְנֵי אַחֵר, מִשּׁוּם שֶׁכַּמָה הֵם שֶׁלּוֹקְחִים הַדִּבּוּר הַהוּא וּמַעֲלִים אוֹתוֹ לְמַעְלָה, וְיֵשׁ עֵדִים בַּדִּבּוּר הַהוּא. וּמָה (מיכה ז) מִשֹּׁכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי פִיךָ – כָּל שֶׁכֵּן אֵלּוּ שֶׁהוֹלְכִים וּמִסְתַּכְּלִים לְקַטְרֵג עֲלֵיהֶם וּמְעִידִים עֲלֵיהֶם, וְכָל שֶׁכֵּן שֶׁעַזּוּת הוּא לִפְנֵי הַכֹּל וְחִלּוּל שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְעַל זֶה כָּתוּב, (קהלת ה) אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ. (מכאן והלאה סוד באופן אחר)
- פָּתַח וְאָמַר, (שמות יב) הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים וְגוֹ’. וְכִי כָל הַזְּמַנִּים וְהֶחֳדָשִׁים אֵינָם שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא? (אֶלָּא חָדְשֵׁיכֶם לֹא כָתוּב) אֶלָּא הַחֹדֶשׁ הַזֶּה לָכֶם, שֶׁלִּי הוּא, אֲבָל אֲנִי מָסַרְתִּי אוֹתוֹ לָכֶם. שֶׁלָּכֶם הוּא בְנִגְלֶה, אֲבָל שְׁבִיעִי שֶׁלִּי הוּא, וְעַל זֶה הוּא בַּכֶּסֶה וְלֹא בְגִלּוּי. חֹדֶשׁ שֶׁלָּכֶם הוּא מְסֻדָּר כְּסֵדֶר אוֹתִיּוֹת אָבִיב, שֶׁהוּא א’ ב’ ג’. י”ב הוּא סוֹד אוֹת ג’ (וְהוּא א’ ב’ ג’ כְּסֵדֶר הָאוֹתִיּוֹת). אֲבָל הַחֹדֶשׁ הַשְּׁבִיעִי, שֶׁלִּי הוּא מִסּוֹף הָאוֹתִיּוֹת (תִּשְׁרֵי). מָה הַטַּעַם? אַתֶּם מִמַּטָּה לְמַעְלָה, וַאֲנִי מִמַּעְלָה לְמַטָּה..
Zohar Tetzaveh
Continued from previous DZ
121
On this day, no one should reveal his sins to another. Because the prosecutors of the other side take every word said to the upper court as a testimony against the person.
Micha 7:5
“אַל תַּאֲמִינוּ בְרֵעַ אַל תִּבְטְחוּ בְּאַלּוּף מִשֹּׁכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי פִיךָ.”
“Do not trust in a friend; Do not put your confidence in a companion; Guard the openings of your mouth From her who lies in your bosom.”
Even when and where we are not expected, the other side follows us and waits for us to do or say something bad to record and testify about it above to inflict judgments on us.
It is written in Ecclesiastes 5:5
“אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ וְאַל תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא לָמָּה יִקְצֹף הָאֱלֹהִים עַל קוֹלֶךָ וְחִבֵּל אֶת מַעֲשֵׂה יָדֶיךָ.”
“Do not let your mouth cause your flesh to sin, nor say before the messenger of God that it was an error. Why should God be angry at your excuse and destroy the work of your hands?”
Lesson;
The confession in the prayer books is said in plural because we are responsible for each other. The sins we confess to are listed according to the Alef-Bet, and the other side cannot use it against us, and at the same time, we connect to the thirteen attributes of mercy to cleanse ourselves from all sins.
If we hurt another, we should immediately or as soon as possible ask forgiveness and or give Tzedaka to cleanse the wrong. When we forgive or are forgiven, the other side cannot take it up against us.
122
Exodus 12:2
“הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה.”
“This month shall be your beginning of months; it shall be the first month of the year to you.”
He asks why the Holy One, Blessed be He, says “this month for you”, when all times and months are his. He explains that “this month” is his, but he revealed for us the lights of the month (not months). It is given to us openly, but the seventh month is concealed as we read in Psalm 81:4
“תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר בַּכֵּסֶה לְיוֹם חַגֵּנוּ.”
“Blow the trumpet at the time of the New Moon, At the full moon, on our solemn (בַּכֵּסֶה, concealed) feast day.”
The covering and revealing of lights refer to the illumination of the Light of Chokmah. The month given to us is Nisan which is called “חדש האביב” “the month of the Spring”. It is in the order of the alphabet, according to the letters “אביב” “Spring”, which is אב”ג, because the “יב” of “אביב” is the secret of the letter ג because י Yod (10) in a small gematria is one. The letter ב is 2, and together 3 for the letter ג to make אבג. They are the first three letters of the Alef Bet.
The seventh month is concealed, and its name begins at the last three letters of the Alef Bet, that is, Tishrei תשר”י.
The reason is that we received the ascending order אבג, from below to above, and the Holy One, Blessed be He is from above to below as in the name תשרי. Start with the last letter ת, then go down to ש, and then to ר.
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Daily Zohar 4188
Hebrew translation:
- וְאִם תֹּאמַר, נַפְשׁוֹת הַיְלָדִים שֶׁלֹּא הִשְׁלִימוּ לְשִׁבְעִים שָׁנָה לֹא שׁוֹלֶטֶת בָּהֶם – וַדַּאי שֶׁשּׁוֹלֶטֶת בָּהֶם, אֲבָל לֹא בִשְׁלֵמוּת, כְּמִי שֶׁזָּכָה לְיָמִים הַרְבֵּה לְמִצְווֹת הַתּוֹרָה, וְעִם כָּל זֶה, בְּכָל שִׁבְעִים שָׁנָה הִיא הוֹלֶכֶת. וְעַל זֶה לָמַדְנוּ, אֶחָד הַמַּרְבֶּה וְאֶחָד הַמַּמְעִיט. מַה זֶּה אֶחָד? בְּיִחוּד שֶׁל שִׁבְעִים שָׁנָה, מִי שֶׁמַּרְבֶּה וּמִי שֶׁמַּמְעִיט.
- וְעַל זֶה בְּיוֹם הַכִּפּוּרִים עוֹבֶרֶת בְּכָל הַשִּׁבְעִים, וְנִשְׁלֶמֶת דַּרְגָּה זוֹ בְּכֻלָּם, וְכָל הַנְּשָׁמוֹת עוֹלוֹת לְפָנָיו, וְדָן אֶת כֻּלָּן בְּדִין, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מְרַחֵם עַל יִשְׂרָאֵל בְּיוֹם זֶה. מִי שֶׁלֹּא הֶעֱבִיר טִנּוּף מֵרוּחוֹ לְכַפֵּר עָלָיו, (בְּיוֹם זֶה) כַּאֲשֶׁר עוֹלָה תְפִלָּתוֹ בְּיוֹם זֶה, טוֹבֵעַ בַּמָּקוֹם הַהוּא שֶׁנִּקְרָא רֶפֶשׁ וָטִיט, וְהוּא מְצוּלוֹת יָם, וְלֹא עוֹלֶה לִהְיוֹת עֲטָרָה בְרֹאשׁ הַמֶּלֶךְ..
Zohar Tetzaveh
DZ 4188
Continued from previous DZ
119
He asked, would you say that Malchut does not rule over the souls of the children, who have not completed seventy years? And he replies it is certain that Malchut is in control of them because the Mochin of the children is the secret of the small face, but not as complete as someone who has been blessed with many days to do the mitzvot of the Torah. And with all of this, we learned that seventy years in children and the elderly are considered the same.
Exodus 30:15
“הֶעָשִׁיר לֹא יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת תְּרוּמַת יְהוָה לְכַפֵּר עַל נַפְשֹׁתֵיכֶם.”
“The rich shall not give more, and the poor shall not give less than half a shekel when you give an offering to YHVH to make atonement for yourselves.”
It referred to the aspect of one of 70 years where the one who has more, an old man, and the one who has less, a child, are one.
Lesson;
The seventy refers to the lower seven sefirot that each of them earn Mochin, which is the upper three sefirot and makes each of the seven have ten sefirot and all together seventy.
Seventy represents a complete tikun process, and on Yom Kippur, each person is judged according to their level.
120
On Yom Kippur, Malchut passes through all these seventy, which are the Mochin of the left as described above. All souls come before the Holy One, Blessed be He, and he judges them because the Mochin of seventy years is in the secret of judgment on that day.
The Holy One Blessed be He has mercy on Israel on this day, but whoever did not remove the impurities from his soul to cleanse it, when his prayers rise on that day, they sink in the place called slime and clay, that is the place of the other side. It is also called the depths of the sea. Prayers of the impure do not rise to adorn the crown on the king’s head.
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Daily Zohar 4187
Hebrew translation:
- כֵּיוָן שֶׁיָּדַע שֶׁהַצַּד הָאַחֵר, לֹא נִדְבַּק שָׁם כְּלָל, אָז נִכְנְסָה הָאִשָּׁה לְבַעְלָהּ בְּלַחַשׁ, בְּסוֹד הַיִּחוּד שֶׁל שִׁשָּׁה צְדָדִים. פָּתַח וְאָמַר, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד, שֶׁהֲרֵי הִיא בְּסוֹד שֶׁל אֶחָד, בְּעַלְמוֹתֶיהָ, בְּלִי עִרְבּוּב כְּלָל, וְלֹא שֻׁתָּפוּת שֶׁל הַצַּד הָאַחֵר.
- וּבֹא רְאֵה, בְּאוֹתָהּ שָׁעָה הָיוּ יַעֲקֹב וּבָנָיו בִּדְיוֹקָן עֶלְיוֹן לְמַטָּה עִם הַשְּׁכִינָה. יַעֲקֹב הָיָה בְּסוֹד שֶׁל שִׁשָּׁה צְדָדִים שֶׁל הָעוֹלָם הָעֶלְיוֹן בְּסוֹד אֶחָד. בָּנָיו הָיוּ בִּדְיוֹקָן שֶׁל שִׁשָּׁה צְדָדִים שֶׁל הָעוֹלָם הַתַּחְתּוֹן. וְהוּא רָצָה לְגַלּוֹת לָהֶם אוֹתוֹ קֵץ, כְּמוֹ שֶׁבֵּאַרְנוּ, שֶׁיֵּשׁ קֵץ וְיֵשׁ קֵץ, יֵשׁ קֵץ הַיָּמִין וְיֵשׁ קֵץ הַיָּמִים. קֵץ הַיָּמִין – זוֹ הַמַּלְכוּת הַקְּדוֹשָׁה, סוֹד הָאֱמוּנָה, סוֹד מַלְכוּת הַשָּׁמַיִם. קֵץ הַיָּמִים – זֶה סוֹד שֶׁל מַלְכוּת הָרְשָׁעָה, סוֹד שֶׁל הַצַּד הָאַחֵר שֶׁנִּקְרָא קֵץ כָּל בָּשָׂר, וַהֲרֵי בֵּאַרְנוּ..
Zohar Terumah
Continued from previous DZ
142
After Jacob knew that the Sitra Achra was not among them, the female, Malchut, came to her husband, Zeir Anpin. It was in a whisper and the secret of the unification of the six sides of the Shema Israel. Jacob opened and said, “בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד” “Blessed be the glory of his kingdom forever and ever” that is the secret of “אֶחָד” “One,” Malchut, with her maidens, and without the presence of the Sitra Achra.
143
At that moment, Jacob and his sons were on the lower level with the superior form of the Shechina. Jacob was in the secret of “אֶחָד” “One” of the six sides of the supernal world, that is Zeir Anpin.
His sons were in the form of the six sides of the lower world, which is Malchut. Jacob wanted to reveal to them the future, with the purpose of making the unification of upper and lower openly and not in whisper and secret.
We learned that there is “קֵץ הַיָּמִין” “end of the Right,” and there is “אַחֲרִית הַיָּמִים” “end of days.”
Daniel 12:13
“וְאַתָּה לֵךְ לַקֵּץ וְתָנוּחַ וְתַעֲמֹד לְגֹרָלְךָ לְקֵץ הַיָּמִין.”
“But you, go your way till the end; for you shall rest, and will arise to your inheritance at the end of the right.” (most translations change translate the last word of the verse, “הַיָּמִין” incorrectly to “the days” because the verse would make more sense)
Genesis 49:1
“וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים.”
“And Jacob called his sons and said, “Come together so that I may tell you what will befall you in days to come.”
The end of the right is the Holy Malchut, the secret of faith, and the secret of the kingdom of heaven. The end of the days is the secret of the kingdom of evil, and the secret of the Sitra Achra, which is called “קֵץ כָּל בָּשָׂר” “the end of all flesh” (Genesis 6:13).
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Daily Zohar 4186
Hebrew translation:
- כֵּיוָן שֶׁנִּכְנֶסֶת לַחֻפָּה וְהִיא עִם הַמֶּלֶךְ הָעֶלְיוֹן, אָז אָנוּ מְעוֹרְרִים שִׂמְחָה שֶׁל יָמִין וּשְׂמֹאל, כְּמוֹ שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֶת ה’ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וְגוֹ’, וְהָיָה אִם שָׁמוֹעַ וְגוֹ’, בְּלִי פַחַד כְּלָל, שֶׁהֲרֵי הַצַּד הָאַחֵר לֹא יִתְקָרֵב לְשָׁם וְאֵין לוֹ רְשׁוּת.
- הַכַּלָּה, כָּל זְמַן שֶׁרוֹצִים לְהַכְנִיסָהּ לַמֶּלֶךְ לְשִׂמְחַת הַשִּׁמּוּשׁ, צָרִיךְ בְּלַחַשׁ בְּסוֹד, כְּדֵי שֶׁלֹּא יִמָּצֵא בְּרַגְלֵי (אָדָם שֶׁמְּגַלֶּה) צְעָדֶיהָ, רֶמֶז שֶׁל הַצַּד הָרָע וְלֹא יִדְבַּק עִמָּהּ, וְלֹא יִמָּצְאוּ בַּבָּנִים רֶמֶז שֶׁל פְּסוּל כְּלָל.
- וְכָךְ אָמַר יַעֲקֹב לְבָנָיו, שֶׁמָּא חַס וְשָׁלוֹם אֵרַע פְּסוּל (בְּזַרְעִי אוֹ) בְּמִטָּתִי. אָז הֵם אָמְרוּ, כְּמוֹ שֶׁאֵין בְּלִבְּךָ אֶלָּא אֶחָד, כָּךְ וְכוּ’, אֵין לָנוּ דְּבֵקוּת בַּצַּד הָאַחֵר כְּלָל. שֶׁהֲרֵי פָּרוּשׁ הָיָה מִמִּטָּתְךָ, וְאָנוּ בְּיִחוּד לַמֶּלֶךְ הָעֶלְיוֹן וְאֵין לָנוּ כְּלָל דְּבֵקוּת בַּצַּד הָאַחֵר, שֶׁהֲרֵי בִּפְרֵדָה מֵהַצַּד הָאַחֵר (הָיִינוּ בְרָצוֹן) הָיָה הָרָצוֹן וְהַמַּחֲשָׁבָה שֶׁלָּנוּ..
This Zohar study is dedicated to the soul elevation of my father, יחיה בן חיים, who passed away on the second day of Adar. ת.נ.צ.ב.ה.Zohar Terumah
Continued from previous DZ
139
When the queen, Malchut, enters under the wedding canopy with the supernal King, which is Zeir Anpin, we arouse the joy of the Mochin of the Right and Left, as it is written;
Deuteronomy 6:5
“וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ.”
“You shall love YHVH your God with all your heart, with all your soul, and with all your strength.”
This verse starts the first paragraph of the Shema Israel prayer, and it represents the Right. The second paragraph represents the Left.
Deuteronomy 11:13
“וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם.”
“‘And it shall be that if you earnestly obey My commandments which I command you today, to love YHVH your God and serve Him with all your heart and with all your soul,”
Because the other side has no permission to approach the wedding, there is no fear of them.
140
The bride, Malchut, is brought inside to join the King joyfully. It is done in secret and whispered so she can step in without the evil side attached to her or the children of Israel below, so there would be no hint of flaws in them.
141
Before Jacob’s passing, he called his sons to tell them about the future, but the Shechina left him. He feared that there was something wrong with him or his sons.
His sons told him: Hear Israel, our father, YHVH is our God, YHVH is One. They said: Just as there is only one God in your heart, so too, there is only one in our hearts. We are in one with the supernal King, Zeir Anpin. We are not connected to the other side at all, as it is not connected to you, because it was our desire and thought to separate from the other side (Sitra Achra).
Lesson;
Jacob was a chariot to the center column, which is Zeir Anpin, and Shechina was with him, but when he wanted to reveal the future, she left him to disable his ability to see the future.
This is the source of the Shema Israel prayer.
https://www.sefaria.org/Pesachim.56a.6?lang=bi&with=all&lang2=en
דְּאָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: ״וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם״. בִּיקֵּשׁ יַעֲקֹב לְגַלּוֹת לְבָנָיו קֵץ הַיָּמִין, וְנִסְתַּלְּקָה מִמֶּנּוּ שְׁכִינָה. אָמַר: שֶׁמָּא חַס וְשָׁלוֹם יֵשׁ בְּמִטָּתִי פְּסוּל, כְּאַבְרָהָם שֶׁיָּצָא מִמֶּנּוּ יִשְׁמָעֵאל, וְאָבִי יִצְחָק שֶׁיָּצָא מִמֶּנּוּ עֵשָׂו? אָמְרוּ לוֹ בָּנָיו: ״שְׁמַע יִשְׂרָאֵל, ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״. אָמְרוּ: כְּשֵׁם שֶׁאֵין בְּלִבְּךָ אֶלָּא אֶחָד, כָּךְ אֵין בְּלִבֵּנוּ אֶלָּא אֶחָד. בְּאוֹתָהּ שָׁעָה פָּתַח יַעֲקֹב אָבִינוּ וְאָמַר: ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״.
As Rabbi Shimon ben Lakish said that it is written: “And Jacob called his sons and said, Gather around and I will tell you what will occur to you in the end of days” (Genesis 49:1). Jacob wanted to reveal to his sons when the complete redemption would arrive at the end of days (see Daniel 12:13), but the Divine Presence abandoned him, rendering him unable to prophesy. He said: Perhaps the Divine Presence has abandoned me because, Heaven forfend, one of my descendants is unfit, as was the case with my grandfather Abraham, from whom Ishmael emerged, and like my father Isaac, from whom Esau emerged. His sons said to him: Hear Israel, our father, the Lord is our God, the Lord is One. They said: Just as there is only one God in your heart, so too, there is only one in our hearts. At that moment Jacob our father said in praise: Blessed be the name of His glorious kingdom for ever and ever, as all his children were righteous.
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Daily Zohar 4185
Hebrew translation:
- וְלָכֵן אָנוּ מְיַחֲדִים אוֹתָהּ מֵאוֹתוֹ הַצַּד הָאַחֵר, כְּמִי שֶׁמַּזְמִין אַחֵר לִהְיוֹת עֵד שֶׁלּוֹ, מִשּׁוּם שֶׁזֶּהוּ הָעֵד שֶׁלָּנוּ, וְהַצַּד הָאַחֵר אֵינוֹ עֵד אֵלֵינוּ. וְאָז הִיא נִפְרֶדֶת מֵאוֹתוֹ הַצַּד. כֵּיוָן שֶׁבָּאָה, אָנוּ מַכְנִיסִים אוֹתָהּ לַחֻפָּה אֶל בַּעְלָהּ, הַמֶּלֶךְ הָעֶלְיוֹן, בְּכָל רָצוֹן וְכַוָּנַת הַלֵּב, וְלָכֵן הוּא אֶחָד.
- בְּשָׁעָה שֶׁהִיא בָּאָה עִם עַלְמוֹתֶיהָ וְרוֹצָה לְהִפָּרֵד מֵהַצַּד הָאַחֵר, לֹא בָאָה אֶלָּא כְּמִי שֶׁמִּזְדַּמֶּנֶת לִרְאוֹת אֶת כְּבוֹד הַמֶּלֶךְ וְלֹא יוֹתֵר, וְכָךְ מַכְרִיזִים שֶׁיִּזְדַּמְּנוּ לִרְאוֹת בִּכְבוֹד הַמֶּלֶךְ, כְּמוֹ שֶׁנֶּאֱמַר (שיר השירים ג) צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה. צְאוּ לִרְאוֹת בִּכְבוֹד הַמֶּלֶךְ אָז הַצַּד הָאַחֵר לֹא נוֹחַ לוֹ לִרְאוֹת, וְנִפְרָד מִמֶּנָּה. כֵּיוָן שֶׁבָּאָה, כָּל אוֹתָם שַׁמָּשֶׁיהָ מַכְנִיסִים אוֹתָהּ לַחֻפָּה עִם הַמֶּלֶךְ הָעֶלְיוֹן בְּלַחַשׁ, בְּסוֹד. שֶׁאִלְמָלֵא לֹא כָּךְ, לֹא יִפָּרֵד מִמֶּנָּה אוֹתוֹ הַצַּד הָאַחֵר וְתִתְעָרֵב הַשִּׂמְחָה. אֲבָל לֶעָתִיד לָבֹא, כְּשֶׁיִּפָּרֵד מִמֶּנָּה אוֹתוֹ הַצַּד הָאַחֵר, אָז בַּיּוֹם הַהוּא יִהְיֶה ה’ אֶחָד וּשְׁמוֹ אֶחָד..
Zohar Terumah
Continued from previous DZ
137
Therefore, we unify Malchut with Zeir Anpin to take her out of the influence of the other side. It is like one who invites another to be his witness, that is, Zeir Anpin, who becomes her witness, testifying that she is one. Because of that, Zeir Anpin is our witness. The other side is not considered a witness, and Malchut separates from the other side. Since she came to Zeir Anpin, we elevated her to wed her husband, the Supernal King, who is Zeir Anpin. It is done with the heart’s intent, to make the unification of them as one.
The other side connects to judgments that come from the left to Malchut. After the elevation to Zeir Anpin, Malchut becomes part of the center column, and judgments are canceled, and because of that, the other side is disconnected from Malchut, which becomes one with Zeir Anpin.
138
When the queen comes with her maidens, the seven palaces in the world of Briah (Creation), she wants to separate herself from the other side. She comes to visit and honor the King. The other side cannot come to the King and leave the queen. Then the maidens, in secret and whisper, bring her under the wedding canopy with the supernal king, Zeir Anpin.
Songs 3:11
“צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ.”
“Go out, you daughters of Zion, And look at King Solomon with the crown With which his mother has crowned him On the day of his wedding, And on the day of the joy of his heart.”
If it weren’t done secretly and whispered, the other side would not have separated from her, and the joy would have been confused. But in the future, when the other side is separated from her forever, then on that day, YHVH will be one, and his name will be one.
Lesson;
Rabbi Ashlag explains that the judgments are removed from the Nukva after she sees the Mochin on Zeir Anpin. After that, she can come to the unification in the secret of the wedding.
Our lesson is to keep elevating the Shechina in Malchut to Zeir Anpin with our studies and spiritual connections to remove judgments from manifesting in our lives.
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Daily Zohar 4184
Hebrew translation:
- וְאִם תֹּאמַר, הֲרֵי כָּתוּב אֶחָד לְמַעְלָה, וּלְמַטָּה לֹא כָתוּב אֶחָד. וָעֶד הוּא אֶחָד בְּחִלּוּפֵי אוֹתִיּוֹת. אוֹתִיּוֹת הַזָּכָר לֹא מִתְחַלְּפוֹת, אוֹתִיּוֹת הַנְּקֵבָה מִתְחַלְּפוֹת, שֶׁהֲרֵי שֶׁבַח הַזָּכָר עַל הַנְּקֵבָה. וּכְדֵי שֶׁלֹּא תִשְׁלֹט עַיִן הָרָע אָנוּ מַחֲלִיפִים אוֹתִיּוֹת שֶׁלֹּא אוֹמְרִים אֶחָד בְּגָלוּי, וְלֶעָתִיד לָבֹא כְּשֶׁתַּעֲבֹר עַיִן הָרָע מִן הָעוֹלָם וְלֹא תִשְׁלֹט (אֶצְלָהּ), אָז יִקָּרֵא אֶחָד בְּגָלוּי. מִשּׁוּם שֶׁעַכְשָׁו, כְּשֶׁאוֹתוֹ הַצַּד הָאַחֵר נִדְבָּק עִמָּהּ, אֵינָהּ אֶחָד, אֶלָּא שֶׁאָנוּ מְיַחֲדִים אוֹתָהּ בְּלַחַשׁ בְּסוֹד הָאוֹתִיּוֹת הָאֲחֵרוֹת, וְאוֹמְרִים וָעֶד.
- אֲבָל לֶעָתִיד לָבֹא שֶׁיִּפָּרֵד אוֹתוֹ הַצַּד מִמֶּנָּה וְיָעֳבַר מֵהָעוֹלָם, אָז יִקָּרֵא אֶחָד וַדַּאי, שֶׁלֹּא יִהְיֶה עִמָּהּ שֻׁתָּפוּת וּדְבֵקוּת אַחֶרֶת, כְּמוֹ שֶׁנֶּאֱמַר (זכריה יד) בַּיּוֹם הַהוּא יִהְיֶה ה’ אֶחָד וּשְׁמוֹ אֶחָד, בְּגָלוּי בְּפֵרוּשׁ, וְלֹא בְּלַחַשׁ וְלֹא בְּסוֹד..
Zohar Terumah
135
We may say that only on the level of Zeir Anpin, which is the first line of Shema Yisrael we see the word of the unification “אחד” “One,” but it is not written at the bottom, which is the level of Malchut, that is, “Baruch Shem…Vaed”.
The Zohar explains that the word “ועד” “forever” (Vaed) is also “אחד” “One” when we replace the first two letters, א replace the ו and ח replace the ע, so “ועד” becomes “אחד.”
The letters changed so that the evil eye, the other side, does not have control. We do not say “אחד” “One” openly, but we say “ועד” “forever”. When the evil control is removed from the world in the future, Malchut will be called “אחד” “One” openly because now that the other side is attached to Malchut, we make the unification in whisper using the other letters of “ועד” instead of “אחד” “One.”
136
In the future, when the other side is separated from Malchut and removed from the world, Malchut will be called one because there will be no other attachment to Malchut. As it is written, “On that day it shall be— “YHVH is one,” And His name one.”
Malchut would be joined openly with Zeir Anpin, and she would be called clearly, not in whispers, and not in secret.
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Daily Zohar 4183
Hebrew translation:
- כֵּיוָן שֶׁכָּל זֶה נַעֲשֶׂה אֶחָד בְּיִחוּד אֶחָד, וְנִשְׁאָר הַכֹּל בַּסּוֹד שֶׁל אוֹת ו’ שָׁלֵם, מֵרֹאשׁ הַמַּעְיָן וּמֵהַהֵיכָל הַפְּנִימִי, וְיוֹרֵשׁ אֶת הָאַבָּא וְהָאִמָּא, אָז מַכְנִיסִים אֶת הַגְּבִירָה עִמּוֹ, שֶׁהֲרֵי עַכְשָׁו הוּא שָׁלֵם בְּכָל הַטּוּב הָעֶלְיוֹן, וְיָכוֹל לְהָזִין אוֹתָהּ וְלָתֵת לָהּ מָזוֹן וְסִפּוּק כָּרָאוּי. וְכָל אוֹתָם הָאֵיבָרִים שֶׁלּוֹ כֻּלָּם אֶחָד. וְאָז מַכְנִיסִים אוֹתָהּ אֵלָיו בְּלַחַשׁ. לָמָּה בְּלַחַשׁ? כְּדֵי שֶׁלֹּא יִתְעָרֵב זָר בְּאוֹתָהּ שִׂמְחָה, כְּמוֹ שֶׁנֶּאֱמַר (משלי יד) וּבְשִׂמְחָתוֹ לֹא יִתְעָרַב זָר.
- כֵּיוָן שֶׁהוּא מִתְיַחֵד לְמַעְלָה בְּשִׁשָּׁה צְדָדִים, אַף כָּךְ הִיא מִתְיַחֶדֶת לְמַטָּה בְּשִׁשָּׁה צְדָדִים אֲחֵרִים, כְּדֵי לִהְיוֹת אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה, כְּמוֹ שֶׁנֶּאֱמַר (זכריה ד) יִהְיֶה ה’ אֶחָד וּשְׁמוֹ אֶחָד. אֶחָד לְמַעְלָה בְּשִׁשָּׁה צְדָדִים – שֶׁכָּתוּב (דברים ו) שְׁמַע יִשְׂרָאֵל ה’ אֱלֹהֵינוּ ה’ אֶחָד. הֲרֵי שֵׁשׁ תֵּבוֹת כְּנֶגֶד שִׁשָּׁה צְדָדִים. אֶחָד לְמַטָּה בְּשִׁשָּׁה צְדָדִים – (זֶהוּ שֶׁכָּתוּב) בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד. הֲרֵי שִׁשָּׁה צְדָדִים אֲחֵרִים בְּשֵׁשׁ תֵּבוֹת. ה’ אֶחָד – לְמַעְלָה. וּשְׁמוֹ אֶחָד – לְמַטָּה..
Zohar Terumah
Continued from previous DZ
133
All became united in one unification in the secret of the letter ו V. Because the Mochin of all remained in Zeir Anpin and became complete from the root of the spring that is the Father, Chokma, and from the inner chamber, which is the Mother, Binah. Zeir Anpin inherits from the Father and Mother, and then the queen, Malchut, is brought to him because now he is in a complete state with all the supreme good in all his organs, which are the Sefirot of Zeir Anpin. He can now nourish the queen and give her food and proper sustenance. They bring the queen inside silently so that a stranger does not interfere with the joy of the unification, as it is written;
Proverbs 14:10
“לֵב יוֹדֵעַ מָרַּת נַפְשׁוֹ וּבְשִׂמְחָתוֹ לֹא יִתְעָרַב זָר.”
“The heart knows its own bitterness, And a stranger does not share its joy.”
It is done silently so the Sitra Achra won’t come to suck from the Light of the unification.
134
Since Zeir Anpin united above in six edges, she, the Malchut, also united below in other six edges, which are Chessed, Gevura, Tiferet, Netzach, Hod, and Yessod of the Mochin, so that there will be one above, and one below. As it is written;
Zecharia 14:9
“וְהָיָה יְהוָה לְמֶלֶךְ עַל כָּל הָאָרֶץ בַּיּוֹם הַהוּא יִהְיֶה יְהוָה אֶחָד וּשְׁמוֹ אֶחָד.”
“And YHVH shall be King over all the earth. In that day it shall be— “YHVH is one,” And His name one.”
“YHVH is one”, above, in Zeir Anpin, and “His name one” in the Malchut that is called “name”.
שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד (Deuteronomy 6:4)
ברוך שם כבוד מלכותו לעולם ועד
There are six words for six edges in the first verse of Shema Israel. And there are six other words for the “name” in “Baruch Shem…”.
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Daily Zohar 4182
Hebrew translation:
- בְּאוֹתָהּ שָׁעָה שֶׁמִּתְחַבְּרִים הַבַּעַל וְהַגְּבִירָה כְּאֶחָד, אָז הַכָּרוֹז יוֹצֵא מִצַּד הַדָּרוֹם, מִתְעוֹרְרִים חֲיָלוֹת וּמַחֲנוֹת שֶׁמְּגַלִּים אַהֲבָה לְרִבּוֹנָם.
- אָז מִתְעוֹרֵר מְמֻנֶּה אֶחָד עֶלְיוֹן, שֶׁשְּׁמוֹ בּוּאֵ”ל, גְּדוֹל הַמַּחֲנוֹת, וּבְיָדוֹ אַרְבָּעָה מַפְתְּחוֹת שֶׁנּוֹטֵל מֵאַרְבַּעַת צִדְדֵי הָעוֹלָם. וּמַפְתֵּחַ אֶחָד נִרְשָׁם בָּאוֹת י’, וּמַפְתֵּחַ אַחֵר נִרְשָׁם בָּאוֹת ה’, וּמַפְתֵּחַ אֶחָד נִרְשָׁם בָּאוֹת ו’, (וּמַפְתֵּחַ אַחֵר נִרְשָׁם בָּאוֹת ה’) וּמַנִּיחִים אוֹתוֹ תַּחַת עֵץ הַחַיִּים. וְאוֹתָם שְׁלֹשָׁה מַפְתְּחוֹת שֶׁנִּרְשְׁמוּ בִּשְׁלֹשׁ הָאוֹתִיּוֹת הַלָּלוּ נַעֲשִׂים אֶחָד. כֵּיוָן שֶׁנַּעֲשִׂים אֶחָד, אוֹתוֹ הַמַּפְתֵּחַ הָאַחֵר עוֹלֶה וְעוֹמֵד וּמִתְחַבֵּר בְּאוֹתוֹ אַחֵר שֶׁהוּא כְּלַל הַשָּׁלֹשׁ, וְכָל אוֹתָם מַחֲנוֹת וַחֲיָלוֹת נִכְנָסִים לְאוֹתָם שְׁנֵי הַמַּפְתְּחוֹת לְתוֹךְ הַגָּן, וְכֻלָּם מְיַחֲדִים כְּמוֹ שֶׁלְּמַטָּה.
- יְהֹוָ”ה – זֶה רֹשֶׁם שֶׁל הָאוֹת י’, הָרֹאשׁ הָעֶלְיוֹן שֶׁבַּשֵּׁם הַקָּדוֹשׁ. אֱלֹהֵינוּ – זֶהוּ סוֹד שֶׁל רֹשֶׁם הָאוֹת ה’ הָעֶלְיוֹנָה, הָאוֹת הַשְּׁנִיָּה שֶׁבַּשֵּׁם הַקָּדוֹשׁ. יְהֹוָ”ה – זוֹ מְשִׁיכָה שֶׁנִּמְשֶׁכֶת לְמַטָּה בְּסוֹד הָרֹשֶׁם שֶׁל הָאוֹת ו’, שֶׁהֵן שְׁתַּיִם, וְהָאוֹתִיּוֹת נִמְשָׁכוֹת לִהְיוֹת בַּמָּקוֹם הַזֶּה, וְהוּא אֶחָד. כָּל הַשָּׁלֹשׁ הַלָּלוּ הֵן אֶחָד בְּיִחוּד אֶחָד..
Zohar Terumah
Continued from previous DZ
130
At that time, when the queen’s husband, who is Zeir Anpin, and the queen joined as one, a proclamation went out from the south side, which is Chessed, and camps of armies were awakened. They are those who have shown love for their master and caused this unification.
131
Then the minister of the camps woke up, and his name was “בּוּאֵ”ל” “Boel,” and he had four keys in his hand that he received from the four sides of the world, which are Chessed, Gevurah, Tiferet, and Malchut. One key is written in the letter י Yod, one key is written in the letter ה H, and one key is written in the letter ו V, and he places them under the Tree of Life, which is the Zeir Anpin; these three keys whose written in these three letters, became one. Since they became one, the other key, which is the last letter ה H, rises and connects with the other key, which includes the other three keys, and all these camps and armies enter these two keys in the Garden, which are וה HV, and all unite as below, that is, like Israel.
132
Now the Zohar interprets the secret of the words of the Shema Yisrael. The first יהוה YHVH is the impression of the letter י Y in the Holy Name, which alludes to Father, Chokmah. אלהינו ELHNU, is the secret of the upper letter ה H of the Holy Name that alludes to Mother Binah. The second YHVH is the continuation of the Mochin from Father and Mother that continues down in the secret of the letter ו V of the Holy Name, which alludes to Zeir Anpin, because these two letters of יה YH continue to be in this place, that is, in the ו V, which is Zeir Anpin. All these three, Father, Mother, and Zeir Anpin, unite as one.
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Daily Zohar 4181
Hebrew translation:
- אָמַר, זָקֵן עָיֵף בְּכֹחַ, כַּמָּה יָפוֹת הַדְּמָעוֹת עַל זְקָנְךָ, כְּמוֹ שֶׁהָיָה יָפֶה הַשֶּׁמֶן הַטּוֹב כְּשֶׁהָיָה יוֹרֵד עַל הַזָּקָן שֶׁל הַזָּקֵן הַטּוֹב אַהֲרֹן. אֱמֹר דְּבָרְךָ, זָקֵן, שֶׁהֲרֵי הַמֶּלֶךְ הַקָּדוֹשׁ כָּאן. שְׁאָר בְּנֵי אָדָם שֶׁל הָעוֹלָם שֶׁהִסְתַּלְּקוּ מִמֶּנּוּ, וְהִשְׁאִירוּ רוּחַ בְּאוֹתוֹ כְּלִי שֶׁהָיוּ מִשְׁתַּמְּשִׁים בּוֹ, וְנִשְּׂאָה, וּבָא אַחֵר וְהִכְנִיס לְאוֹתוֹ כְּלִי רוּחַ אַחֶרֶת, מַה נַּעֲשֶׂה מֵאוֹתוֹ רִאשׁוֹן, כְּמוֹ שֶׁנִּתְבָּאֵר?
- בֹּא וּרְאֵה, כַּמָּה עֶלְיוֹנִים גְּבוּרוֹת הַמֶּלֶךְ הַקָּדוֹשׁ שֶׁהוּא עוֹשֶׂה, וּמִי יָכוֹל לְהַגִּיד אוֹתָם. כְּשֶׁהַבַּעַל הַשֵּׁנִי הַזֶּה בָּא וּמַכְנִיס רוּחַ לְאוֹתוֹ כְּלִי, הָרוּחַ הָרִאשׁוֹנָה מְקַטְרֶגֶת בָּרוּחַ הזּוֹ שֶׁנִּכְנְסָה (נִלְחֶמֶת), וְלֹא מִתְיַשְּׁבוֹת כְּאֶחָד.
- וּמִשּׁוּם כָּךְ הָאִשָּׁה לֹא מְיֻשֶּׁבֶת כָּרָאוּי עִם בַּעְלָהּ הַשֵּׁנִי, מִשּׁוּם שֶׁהָרוּחַ הָרִאשׁוֹנָה מְכַשְׁכֶּשֶׁת בָּהּ, וְאָז הִיא זוֹכֶרֶת אוֹתוֹ תָּמִיד וּבוֹכָה עָלָיו אוֹ נֶאֱנַחַת עָלָיו, שֶׁהֲרֵי רוּחוֹ מְכַשְׁכֶּשֶׁת בְּמֵעֶיהָ כְּנָחָשׁ, וּמְקַטְרֶגֶת עִם הָרוּחַ הָאַחֶרֶת שֶׁנִּכְנְסָה בָּהּ מֵהַבַּעַל הַשֵּׁנִי. עַד זְמַן רַב מְקַטְרְגִים זֶה בָּזֶה..
Zohar Mishpatim
Continued from previous DZ
145
He said a weak old man, how beautiful are the tears on your beard as it was beautiful, the good oil when it fell on the beard of Aaron (Psalm 133:2). Say your words, old man, because the Holy King is here. What happened with the people that departed this world and left the Ruach in the vessel of their wives that remarried, and another came to put his Ruach in that vessel? What happens to the first Ruach?
146
Come and see how high the deeds done by the Holy king are and who can tell them. When the second husband comes and puts his Ruach in the woman’s vessel, the Ruach of the first husband fights and brings accusations against the new Ruach, and they do not settle as one.
147
And because of this, a woman does not sit properly with a second husband because the Ruach of the first husband keeps beating in her, and she always remembers him and cries for him or sighs for him because his Ruach beats in her bowels like a snake, and go against the Ruach of the other who entered her from the second husband. They are fighting each other for a long time.
Lesson;
The presence of the Ruach in the vessel of a woman is significant. In older times, the bride had to be a virgin because otherwise, the groom could divorce her immediately. For that reason, the wedding would take place on Wednesday, so if the bride was found to be not a virgin, the groom could go to court the next morning and ask for a divorce. (The court has ways to determine if the bride lost her virginity by accident, work, or otherwise). Widows get married on Thursday.
The penetration of a man into the vessel of a woman leaves an impression that is like coating a vessel with oil. When there are many ‘layers,’ the bond of a woman with a man is very loose.
A proper wedding with seven blessings connects the bride and the groom with holiness, and it is hard to break that bond.
Friday would be a good day to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
Show DZ reading video
Daily Zohar 4180
Hebrew translation:
- פָּתַח אוֹתוֹ זָקֵן וְאָמַר, (תהלים קלא) ה’ לֹא גָבַהּ לִבִּי וְלֹא רָמוּ עֵינַי וְגוֹ’. דָּוִד הַמֶּלֶךְ אָמַר אֶת זֶה מִשּׁוּם שֶׁהָיָה מֶלֶךְ עֶלְיוֹן וְשׁוֹלֵט עַל כָּל הַמְּלָכִים הָעֶלְיוֹנִים וְהַשַּׁלִּיטִים שֶׁיֵּשׁ מִמִּזְרָח וְעַד מַעֲרָב, וְלֹא עָלָה עַל לִבּוֹ לִסְטוֹת מִן הַדֶּרֶךְ, וְתָמִיד שָׁפַל לִבּוֹ לִפְנֵי רִבּוֹנוֹ, וּכְשֶׁהָיָה עוֹסֵק בַּתּוֹרָה, הָיָה מִתְגַּבֵּר כָּאַרְיֵה, וְעֵינָיו תָּמִיד מֻנְמָכוֹת לָאָרֶץ מִפַּחַד רִבּוֹנוֹ, וּכְשֶׁהָיָה הוֹלֵךְ בֵּין הָעָם, לֹא הָיְתָה בּוֹ גַּסּוּת הָרוּחַ כְּלָל.
- וְעַל זֶה כָּתוּב (תהלים קלא) ה’ לֹא גָבַהּ לִבִּי וְגוֹ’. לֹא גָבַהּ לִבִּי, אַף עַל גַּב שֶׁאֲנִי מֶלֶךְ שַׁלִּיט עַל כָּל שְׁאָר מַלְכֵי הָעוֹלָם. וְלֹא רָמוּ עֵינַי, בִּזְמַן שֶׁאֲנִי עוֹמֵד לְפָנֶיךָ וְעוֹסֵק בַּתּוֹרָה. וְלֹא הִלַּכְתִּי בִּגְדֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי, בְּשָׁעָה שֶׁאֲנִי הוֹלֵךְ בֵּין הָעָם. וְאִם דָּוִד הַמֶּלֶךְ אָמַר כָּךְ – שְׁאָר בְּנֵי הָעוֹלָם עַל אַחַת כַּמָּה וְכַמָּה. וַאֲנִי כַּמָּה אֲנִי שְׁפַל לֵב עִם עַיִן נְמוּכָה לִפְנֵי הַמֶּלֶךְ הַקָּדוֹשׁ, וַחֲבָל לִי שֶׁבִּדְבָרִים קְדוֹשִׁים שֶׁל הַתּוֹרָה יָרוּם לִבִּי. בָּכָה וְדִמְעוֹתָיו נוֹפְלוֹת עַל זְקָנוֹ..
Zohar Mishpatim
Continued from previous DZ
143
The Elder opened and said,
Psalm 131:1
“שִׁיר הַמַּעֲלוֹת לְדָוִד יְהוָה לֹא גָבַהּ לִבִּי וְלֹא רָמוּ עֵינַי וְלֹא הִלַּכְתִּי בִּגְדֹלוֹת וּבְנִפְלָאוֹת מִמֶּנִּי.”
“A Song of Ascents. Of David. O YHVH, my heart is not lifted up; my eyes are not raised too high; I do not occupy myself with things too great and too marvelous for me.”
King David said this because he was a supreme king and ruled over all supreme kings. The rulers from east to west were afraid of his might, but it never occurred to him to deviate from the righteous path. He always humbled his heart before his Master. When he was engaged in the Torah, he would put in his strength to study, and his eyes were always lowered to the ground in fear of his Master. When he was walking among the people, he had no rudeness at all.
144
And on this, it is written, “YHVH, my heart is not lifted.” Despite the fact that I am king and ruler over all the other kings of the world, my eyes did not deceive me while I was standing before you engaged in the Torah.
King David said while I walk among the people, “I do not occupy myself with things too great and too marvelous for me.”
The elder continues, if King David said that, even more so with the rest of the world. How lowly is my heart, and my eyes are lowered before the Holy King? God forbid that I take pride in the holy words of the Torah. The elder cried, and his tears fell on his beard.
Lesson;
Before revealing secrets, the Elder humbles himself by reciting the words of King David, who was always humble before Hashem and continuously studied the Torah.
The act of receiving wisdom resembles the flow of water from a higher point to a lower point.
To receive wisdom, we must lower ourselves. Even when we feel we have understood something from the Torah, we should thank Hashem and ask for more knowledge. The Torah has limitless levels of understanding, and as we continue to learn and grow, we will always desire more knowledge.
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Daily Zohar 4179
Hebrew translation:
- לְהִתְקַיֵּם רוּחַ עִם רוּחַ אִי אֶפְשָׁר, שֶׁהֲרֵי זֶה שֶׁעַכְשָׁו בָּא עָלֶיהָ, הִכְנִיס בָּהּ רוּחַ, וְכֵן אוֹתוֹ הָרִאשׁוֹן שֶׁהִסְתַּלֵּק הִכְנִיס בָּהּ רוּחַ. אוֹתוֹ רִאשׁוֹן שֶׁהִסְתַּלֵּק הָיוּ לוֹ בָּנִים, וְזֶה שֶׁל עַכְשָׁו אֵינוֹ גוֹאֵל רוּחַ שֶׁהִשְׁאִיר אוֹתוֹ רִאשׁוֹן בְּאוֹתוֹ כְּלִי, וּבָא הָאַחֵר הַזֶּה וְהִכְנִיס בָּהּ רוּחַ, וַדַּאי שֶׁלֹּא יוּכְלוּ שְׁנֵיהֶם לְהִתְקַיֵּם בְּאוֹתוֹ גוּף הָאִשָּׁה כְּאֶחָד. וְאִם נֹאמַר שֶׁנֶּאֱבַד – אִי אֶפְשָׁר. מַה נַּעֲשָׂה מִמֶּנּוּ?
- אַף כָּךְ אִם הִיא לֹא נִשְׂאָה, אוֹתָהּ רוּחַ שֶׁהִשְׁאִיר בָּהּ בַּעְלָהּ מַה נַּעֲשֶׂה מִמֶּנָּה? אִם נֹאמַר שֶׁתֹּאבַד – לֹא כָּךְ. כָּל זֶה צָרִיךְ עַכְשָׁו לְגַלּוֹת. זָקֵן זָקֵן, רְאֵה מֶה עָשִׂיתָ וּבַמָּה הִכְנַסְתָּ אֶת עַצְמְךָ. קוּם זָקֵן הָרֵם דִּגְלְךָ! קוּם זָקֵן וְהַשְׁפֵּל עַצְמְךָ לִפְנֵי רִבּוֹנְךָ!.
Zohar Mishpatim
Continued from previous DZ
141
It is not possible for two soul levels of Ruach to coexist in the same vessel. The late husband put his Ruach in her, and now the new husband put his Ruach in her.
That first husband who passed away had sons, and the one of this time is not a redeemer (גואל), and so the Ruach that the first one left in that vessel, and the one that came after this one and brought Ruach in it as well. Surely they cannot both exist together in that woman’s body. And if we say that one will perish, this is impossible because nothing is lost, as said above. Then what will be with the extra Ruach?
142
If the widow is not married again, what happens with the Ruach that her husband left in her? What would be done with it? We cannot say that it will perish. All this needs to be revealed now. The elder said to himself, old man, look what you’ve done and what you’ve gotten yourself into. Stand up, old man, raise your flag. Get up, and humble yourself before your Master.
Lesson;
The Zohar raises a question that is not related to Yibum. We learned that during the first penetration, the husband passes his soul level of Ruach into his wife’s vessel. It is made to sanctify the holy connection between them and to support future pregnancies. Since there could be no two Ruach in the same vessel, the elder (Saba D’Mishpatim) tries to answer the question.
According to Torah laws, a husband whose wife had intercourse with another man is forbidden to her husband because the holy connection broke.
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Daily Zohar 4178
Hebrew translation:
- כְּשֶׁרוּחוֹת פּוֹקְדוֹת, בְּאוֹתָם זְמַנִּים שֶׁפּוֹקְדִים אֶת בֵּית הַקְּבָרוֹת, אוֹתָם לֹא פוֹקְדִים, שֶׁהֲרֵי לֹא זוֹכוֹת לְעוֹלַם הַקֹּדֶשׁ, שֶׁכָּתוּב (ויקרא כב) וְכָל זָר לֹא יֹאכַל קֹדֶשׁ. וְאִם אוֹתָהּ רוּחַ לֹא זָכְתָה לְהִתַּקֵּן כָּרָאוּי, כֵּיוָן שֶׁחָזַר בְּגִלְגּוּל אֲפִלּוּ בְּאוֹתוֹ מָקוֹם, לֹא אוֹכֵל בִּתְרוּמָה, וְנִקְרָא זָר אֲפִלּוּ לָעוֹלָם הַתַּחְתּוֹן וְלֹא אוֹכֵל בָּהּ. עַד כָּאן בְּסוֹד זֶה.
- זָקֵן זָקֵן, כֵּיוָן שֶׁהִתְחַלְתָּ לָשׁוּט בַּיָּם הַגָּדוֹל, לֵךְ בִּרְצוֹנְךָ לְכָל צִדְדֵי הַיָּם. עַכְשָׁו יֵשׁ לְגַלּוֹת, שֶׁהֲרֵי אָמַרְנוּ, שֶׁכְּשֶׁבָּא הַגּוֹאֵל הַזֶּה וְנִכְנָס אֶל אוֹתוֹ הַכְּלִי שֶׁאָמַרְנוּ, מַכְנִיס לְשָׁם וּמַדְבִּיק שָׁם אֶת הָרוּחַ (שֶׁל הָעוֹלָם) שֶׁלּוֹ בְּאוֹתוֹ כְּלִי וּכְלוּם לֹא נֶאֱבָד, אֲפִלּוּ הֶבֶל הַפֶּה – יָפֶה הוּא וְכָךְ הוּא. זָקֵן זָקֵן, אִם תֹּאמַר וּתְגַלֶּה, אֱמֹר בְּלִי פַחַד.
- שְׁאָר בְּנֵי הָאָדָם שֶׁל הָעוֹלָם שֶׁעוֹלִים מִמֶּנּוּ, וַהֲרֵי יָדַעְנוּ שֶׁרוּחוֹ הִשְׁאִיר בְּאוֹתָהּ אִשָּׁה שֶׁהָיְתָה לוֹ, וְהִכְנִיס לְשָׁם רוּחַ, מַה נַּעֲשֶׂה מֵאוֹתָהּ הָרוּחַ? וְאִם נִשֵּׂאת הָאִשָּׁה הַזּוֹ, אַף כָּךְ – מַה נַּעֲשֶׂה מֵאוֹתָהּ רוּחַ שֶׁהִשְׁאִיר בָּהּ בַּעְלָהּ הָרִאשׁוֹן, שֶׁהֲרֵי אִישׁ אַחֵר בָּא עָלֶיהָ?.
Zohar Mishpatim
Continued from previous DZ
138
At night, meaning from darkness until midnight, the spirits visit the graves, except for those who died without children because they don’t have the merit to connect with the Holy world. They are considered ‘outsiders,’ and their spirits have no power to affect the body in the cemetery. If that spirit did not have the opportunity to correct itself properly, since he reincarnation, even in that place, of the world of the female, he does not eat in the offering. He is called an ‘outsider’ even to the lower world, which is the world of the female and does not eat in it. Up to here is the secret of Yibum.
139
He said to himself, elder, elder, since you have begun to sail in the great sea, go to all sides of the sea at your will. Now it must be revealed because I said that the Redeemer (גואל), that is, the Yabam (the brother that needs to marry the widow), when he came and penetrated that vessel, that is the Yebamah (the widow without children), he brought in his soul level of Ruach that adhered to the vessel of his wife, and we know that nothing is lost, even the vapor of the mouth, (as above, #119).
This is beautifully said as it is so. Old man, reveal this secret without fear.
140
For the rest of the people in the world, who died, we know that the husband left the Ruach with the wife he had. The Ruach was brought there during the first penetration of the husband inside the vessel. What became of that Ruach? what will be done with the Ruach that her first husband left in her since another man came into her vessel?
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Daily Zohar 4177
Hebrew translation:
- אִם זָכְתָה לְהִתַּקֵּן – הוֹאִיל וְשָׁבָה אֶל בֵּית אָבִיהָ, מִלֶּחֶם אָבִיהָ תֹּאכֵל, תִּתְעַנֵּג מֵאוֹתוֹ הָעֹנֶג שֶׁל עוֹלַם הַנְּקֵבָה שֶׁאוֹכְלִים מִלֶּחֶם אַבִּירִים שֶׁיּוֹרֵד מִלְמַעְלָה. אֲבָל לְהִסְתַּכֵּל וְלֵהָנוֹת בְּמַה שֶּׁנֶּהֱנִים שְׁאָר הַצַּדִּיקִים לֹא יָכוֹל, מִשּׁוּם שֶׁהָיָה זָר לְשָׁם. וְעַל זֶה הוּא לֹא אוֹכֵל קֹדֶשׁ, אֲבָל אוֹכֵל תְּרוּמָה, כִּי הוּא יוֹשֵׁב בְּעוֹלַם הַנְּקֵבָה.
- וּמִתּוֹךְ שֶׁהוּא מֵעוֹלַם הַנְּקֵבָה, לֹא אוֹכֵל אוֹתוֹ אֶלָּא בַּלַּיְלָה, שֶׁכָּתוּב (ויקרא כב) וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא. שֶׁהֲרֵי קֹדֶשׁ שֶׁהוּא מֵעוֹלַם הַזָּכָר לֹא נֶאֱכָל אֶלָּא בַּיּוֹם. מִשּׁוּם כָּךְ (ירמיה ב) קֹדֶשׁ יִשְׂרָאֵל לַה’ רֵאשִׁית תְּבוּאָתֹה, רֵאשִׁית עֶלְיוֹנָה שֶׁל כָּל עוֹלַם הַזָּכָר הִיא קֹדֶשׁ, וּמַה שֶּׁעוֹלֶה בּוֹ, בַּקֹּדֶשׁ הָיָה יִשְׂרָאֵל, וּמִשּׁוּם כָּךְ קֹדֶשׁ יִשְׂרָאֵל לַה’ רֵאשִׁית תְּבוּאָתֹה..
Zohar Mishpatim
Continued from previous DZ
Leviticus 22:13
“וּבַת כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְזֶרַע אֵין לָהּ וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל וְכָל זָר לֹא יֹאכַל בּוֹ.”
“But if the priest’s daughter is a widow or divorced, and has no child, and has returned to her father’s house as in her youth, she may eat her father’s food; but no outsider shall eat it.”
136
If the soul were corrected, she would return to her father’s house, Malchut, and eat from her father’s bread. She will enjoy that pleasure of the female world, which is the “לחם אבירים” “bread of knights” that comes down from above, from Zeir Anpin. But the soul cannot connect or enjoy what the Tzadikim have because she is considered an ‘outsider,’ as it is written;
Leviticus 22:10
“וְכָל זָר לֹא יֹאכַל קֹדֶשׁ תּוֹשַׁב כֹּהֵן וְשָׂכִיר לֹא יֹאכַל קֹדֶשׁ.”
“‘No outsider shall eat the holy offering; one who dwells with the priest, or a hired servant, shall not eat the holy thing.”
Holy offerings (קֹדֶשׁ) is in the male world, and in the world of female, Malchut, she eats a donation offering (תְּרוּמָה).
137
And because she is from the world of the female, she does not eat except at night, when the Nukva, Malchut, rules, as it is written;
Leviticus 22:7
“וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא.”
“And when the sun goes down, he shall be clean; and afterward, he may eat the holy offerings because it is his food.”
Because the Holy offering is from the male world, it is not eaten except during the day, when the control is of the male, which is Zeir Anpin.
That is why it is written;
Jeremiah 2:3
“קֹדֶשׁ יִשְׂרָאֵל לַיהוָה רֵאשִׁית תְּבוּאָתֹה כָּל אֹכְלָיו יֶאְשָׁמוּ רָעָה תָּבֹא אֲלֵיהֶם נְאֻם יְהוָה.”
“Israel was holiness to YHVH, The first fruits of His increase. All that devour him will offend; Disaster will come upon them,” says YHVH.’ ”
It is called first because the beginning at the supreme level of the male world is Holy, that is, Father and Mother (Chokmah and Binah), which is the Mochin of Zeir Anpin. From this holiness came up Israel, which is Zeir Anpin, and for this reason, “Israel was holiness to YHVH, The first fruits of His increase.”
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Daily Zohar 4176
Hebrew translation:
- וְעַל זֶה כָּתוּב, (ויקרא כב) וּבַת כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְזֶרַע אֵין לָהּ וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ. וּבַת כֹּהֵן – הֲרֵי בֵּאַרְנוּ דָבָר זֶה. אַלְמָנָה – מֵאוֹתוֹ הַגּוּף הָרִאשׁוֹן. וּגְרוּשָׁה – שֶׁלֹּא נִכְנְסָה לְפַרְגּוֹד הַמֶּלֶךְ. שֶׁכָּל אוֹתָם שֶׁלֹּא עוֹמְדִים בְּעוֹלַם הַזָּכָר, אֵין לָהֶם בּוֹ חֵלֶק. הוּא הִשְׁתַּמֵּט וְעָקַר עַצְמוֹ מֵעוֹלַם הַזָּכָר, אָז אֵין לוֹ חֵלֶק בּוֹ, וְעַל כָּךְ הִיא גְרוּשָׁה. וְזֶרַע אֵין לָהּ – שֶׁאִם הָיָה לָהּ זֶרַע, לֹא נֶעֱקַר מִמֶּנּוּ וְלֹא הָיָה יוֹרֵד לְעוֹלַם הַנְּקֵבָה.
- וְשָׁבָה אֶל בֵּית אָבִיהָ, מַה זֶּה בֵּית אָבִיהָ? זֶה עוֹלַם הַנְּקֵבָה, שֶׁאוֹתוֹ הָעוֹלָם נִקְרָא בֵּית אָבִיהָ, וְאוֹתוֹ כְּלִי שֶׁהָיָה מֻתְקָן לְהִשְׁתַּמֵּשׁ בּוֹ, הִתְהַפֵּךְ וְהוּא יוֹרֵד לְמַטָּה, וְאוֹתוֹ כְּלִי עוֹלֶה לְמַעְלָה. כִּנְעוּרֶיהָ – כְּמוֹ אוֹתוֹ זְמַן שֶׁכָּתוּב אֲנִי הַיּוֹם יְלִדְתִּיךָ. יְלִדְתִּיךָ וַדַּאי, יָשׁוּב לִימֵי עֲלוּמָיו, כְּמוֹ שֶׁהָיָה (בַּתְּחִלָּה) מִשְּׁלֹשׁ עֶשְׂרֵה שָׁנִים וָמַעְלָה..
Zohar Mishpatim
Continued from the previous DZ (The study of the Yibum process)
134
Leviticus 22:13
“וּבַת כֹּהֵן כִּי תִהְיֶה אַלְמָנָה וּגְרוּשָׁה וְזֶרַע אֵין לָהּ וְשָׁבָה אֶל בֵּית אָבִיהָ כִּנְעוּרֶיהָ מִלֶּחֶם אָבִיהָ תֹּאכֵל וְכָל זָר לֹא יֹאכַל בּוֹ.”
“But if the priest’s daughter is a widow or divorced, and has no child, and has returned to her father’s house as in her youth, she may eat her father’s food; but no outsider shall eat it.”
We have already learned that “Priest’s daughter” refers to the soul. A “widow” is the soul from the first body of the dead without sons. A “divorcee” is the soul that can not enter closer to the king because all those who do not stand in the male world have no share in the king, who is Zeir Anpin. And therefore, she is a divorcee. “She has no seed (child)” because if she had seed, she would not have been uprooted from him, from the male world, and she would not have descended into the female world.
135
He asks, “Who is her father’s house?” and he replies, “This is the world of the female because that world is called the house of her father. And that vessel, that is, his wife who was ready for use turned over. He went down, and that vessel went up.
“כִּנְעוּרֶיהָ” “in her youth,” meaning at the time he became a son to the Malchut. As is as it is written, “I have begotten you”;
Psalm 2:7
“אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ.”
“I will declare the decree: YHVH has said to Me, ‘You are My Son, Today I have begotten You.”
This means that he returns as he was in the days of his youth, age thirteen and above.
Lesson;
“the world of the female” is Malchut, the dwelling place of the Shechina
“The world of the male” is by Zeir Anpin.
The widow whose husband dies before giving her a child stays in the ‘world of female’, and the soul of her husband would come down from the male world after the Yibum.
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Daily Zohar 4175
Hebrew translation:
- חסר כאן תרגום
- חסר כאן תרגום
- חסר כאן תרגום.
Zohar Yitro
Continued from previous DZ
161
Three small lines go inside the ones on the length; this person has one black marking on his body, three hairs hang from that marking that look like a circle, and there is one break at the top of the mark. This mark is called an eagle’s head by sages who know these secrets. This mark is sometimes seen between his shoulders, sometimes on his right arm, and sometimes on his right hand on his fingers.
162
If the marking called an eagle’s head is in a proper state, the person will rise to wealth and honor. And if the eagle’s head turns over on its back, he will sometimes merit to have sons. But when he gets older, he will gain great wealth and great honor, more than he had in his childhood. He will be great in the Torah if he engages in it.
163
This eagle’s head sometimes looks black and sometimes in a color that is nothing more than a little red, which has not been dyed so much. Sometimes we see the hairs hanging on it, which are sometimes smooth. Everything is one sign and judged by one rule.
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Daily Zohar 4174
Hebrew translation:
- חסר כאן תרגום
- חסר כאן תרגום.
Zohar Yitro
Continued from previous DZ
159
When the middle line, of the three lines in length, enters and holds within the five lines in width, it tells about a sad and angry person inside his home. He is not the same among people. He is stingy, angry and hungry in his home, sometimes not. Out of his home is not so. He succeeds in the affairs of the world. When he studies the Torah, he studies a little and repeats it. He is faithful, but not at all times. At times when he is not faithful, he shows himself out as truthful, but he is not completely truthful. He is successful before judgment. He is faithful to the secrets of the Torah. This is in the secret of the letter ‘ה’ that is connected with the letter ‘ס.’
160
And if there are four lines in width and five in the length, and two of those in the length go into the four in the width. This indicates a happy person at home and looks sad outside, but when he talks to people, he shows joy and means whatever he says.
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Daily Zohar 4173
Hebrew translation:
- חסר כאן תרגום
- חסר כאן תרגום
- חסר כאן תרגום.
Zohar Yitro
Continued from previous DZ
156
When he reaches old age and do Teshuva, as we said, he makes correction in the secret of the letter ‘ר’ and connect it with the letter ‘ז.’ And then, after the correction, all his actions are made in secret. But the flaw that existed in his root does not give up on him and provokes him to do evil.
157
After the negative element in his roots gives up, new lines form on the right hand, four in length and five in width, and this secret is the letter ‘ז’, which was connected to the letter ‘ה.’ He sometimes succeeds and sometimes does not. He succeeds in the Torah. And at the end of his days, he succeeds even in money.
158
The third gate is ’ה’. On the right, when there are five lines in width and three in length, the middle line is more noticeable than the three in length. This is in the secret of the letter ‘ה’ and is supported by the letter ‘ס’.
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Daily Zohar 4172
Hebrew translation:
- חסר כאן תרגום
- חסר כאן תרגום.
Zohar Yitro
Continued from previous DZ
154
The second gate is the ‘ז’. In the palm of the right hand, there are markings with the aspects of receiving and showing. When there are three large lines in width and two large lines in length, one of those in the length holds the two in width, and the other line does not hold them. It means something is wrong in his family line, from his father’s or his mother’s side.
155
Then below these three lines in width, two thin lines cling to them below. This person corrects his actions before people, but his heart is not true. In old age, he returns to make corrections. Then we see those two lines that are in length cling with each other to those in the width, and two others with them in the middle in the length, thin, and three thin lines in the width. And this is the secret of ‘ז,’ which connects with the letter ר.
Lesson;
Some lines are dynamic, and they ‘receive’ the current status of the person and show it accordingly. Thin lines change all the time. The palm reader needs to read the ‘whole map’ to make the proper interpretation. A good palm reader does not use a ‘dictionary.’ He reads everything together as a whole picture.
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Daily Zohar 4171
Hebrew translation:
- חסר כאן תרגום
- חסר כאן תרגום
- חסר כאן תרגום.
Zohar Yitro
Continued from previous DZ
152
The above refers to a person that sometimes desires to be home and sometimes to be out traveling. He can’t be satisfied because when he is home, he wishes to travel, and when he is traveling, he wishes to be home. He always has success when traveling and sometimes when at home. He will succeed in the Torah and its secrets if he strives to study. He sees his haters fall and can bring good to others. He is lazy in the mundane world. If he raises desires below, he is answered from above. He has a good eye, his prayers are answered, he spends money, and his wealth goes up and down.
153
It is he who sometimes breaks his heart before his Lord. Then three small lines are found in his palm. They pass over that thin line added to those years in width. And this secret is the ה connected with the ר. This reveals the implied attributes; way, home, joy, sadness, benefits, laziness, good eye, spending money, and returns to his master with a broken heart.
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Daily Zohar 4170
Hebrew translation:
- חסר כאן תרגום
- חסר כאן תרגום
- חסר כאן תרגום.
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Zohar Yitro
Continued from previous DZ
149
Genesis 5:1
“זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ.”
“This is the book of the genealogy of Adam. On the day God created man, He made him in the likeness of God.”
The five letters “זרה פסץ” of the first two words “זה ספר”, and ” This is the book” represent five gates to the knowledge of wisdom. The letter צ was added to them with additional secrets about the lines on the palm.
150
The first gate is ר. On the hand, there are thin lines and big lines, and they all blend with each other. The large lines that are in the hand when they are two in length and two in width, and cling to each other, are in the secret of the letter ה and in the secret of the letter ר, and push to the letter ז and takes these two letters, in the width it takes ה, and in length, it takes the ר. And the sign is called ה”ר.
151
Similar to this with the big lines in the right hand and in the left hand, but the small lines that can be found on the right hand do not appear in the left hand. The right hand has one thin line up in the length and one thin line down that clings between the two big lines that are there. In width, there is one thin line that is held down by those two lines. It is not so in the left hand, and its secret is found on the right and not on the left.
Lesson;
This Zohar is not a guide to common palmistry but to the higher levels that connect the lines on the palm to the Hebrew letters and what they represent.
We use this and the following studies to draw a Light that would help us understand people better without judgment or criticism.
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Daily Zohar 4169
Hebrew translation:
- בֹּא רְאֵה, בְּאוֹתָהּ שָׁעָה נִשְׁלְמָה הַלְּבָנָה מֵהַכֹּל, וְיָרְשָׁה שִׁבְעִים וּשְׁנַיִם שֵׁמוֹת קְדוֹשִׁים בִּשְׁלֹשָׁה צְדָדִים. צַד אֶחָד הִתְלַבֵּשׁ בַּעֲטֶרֶת הַחֶסֶד הָעֶלְיוֹן בְּשִׁבְעִים חֲקִיקוֹת שֶׁל אוֹר שֶׁל הָאַבָּא הָעֶלְיוֹן שֶׁמֵּאִיר לָהּ.
- הַצַּד הַשֵּׁנִי הִתְלַבֵּשׁ בְּרָמְחֵי הַגְּבוּרָ”ה, בְּשִׁשִּׁים מַכּוֹת אֵשׁ, וַעֲשָׂרָה שֶׁלָּהּ שֶׁיָּרְדוּ מִצַּד הָאִמָּא הָעֶלְיוֹנָה בְּמִנְהָגִים חֲקוּקִים.
- צַד שְׁלִישִׁי הִתְלַבֵּשׁ בִּלְבוּשֵׁי אַרְגָּמָן שֶׁלּוֹבֵשׁ הַמֶּלֶךְ הָעֶלְיוֹן הַקָּדוֹשׁ, שֶׁנִּקְרָאִים תִּפְאֶרֶ”ת, שֶׁיּוֹרֵשׁ הַבֵּן הַקָּדוֹשׁ בְּשִׁבְעִים עֲטָרוֹת עֶלְיוֹנוֹת מִצַּד שֶׁל הָאָב וְהָאֵם, וְהוּא כּוֹלֵל אֶת הַצַּד הַזֶּה וְהַצַּד הַזֶּה.
- (וּשְׁתֵּי עֲטָרוֹת מִצַּד שֶׁל אַבָּא וְאִמָּא, וְהֵם שִׁבְעִים וּשְׁנַיִם שֵׁמוֹת.) וְשָׁנִינוּ, מִצַּד הַחֶסֶ”ד שִׁבְעִים וּשְׁנַיִם עֵדִים. מִצַּד הַגְּבוּרָה שִׁבְעִים וּשְׁנַיִם סוֹפְרִים. מִצַּד הַתִּפְאֶרֶת שִׁבְעִים וּשְׁנַיִם גְוָנִים לְהִתְפָּאֵר..
Zohar Beshalach
Continued from previous DZ
160
When the moon, which is Malchut, reaches a state of completion in all respects, she inherits seventy-two holy names on three sides, which are the three lines. On one side, Malchut got dressed in the crowns of the supreme Chessed, in 70 lights of the Supreme Father, Chokmah. This is the secret of “And the Angel of God” (Exodus 14:19).
161
On the other side, Malchut dressed in the spears of Gevura, that is, her judgments in sixty strikes of fire, and her own ten strikes, which come down from the side of the supernal Mother, in set judgments. They are the secret of the left line and the verse;
Exodus 14:20
“וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה”
“So it came between the camp of the Egyptians and the camp of Israel. Thus it was a cloud and darkness to the one, and it gave light by night to the other, so that the one did not come near the other all that night.”
162
On the third side, Malchut was dressed in crimson garments, which were worn by the holy supreme king called Tiferet, inherited by the holy son who is Tiferet, with seventy supreme crowns from the side of Father and Mother. He includes both sides, the Right, which is Chessed, and the Left, which is Gevura. This is the secret of;
Exodus 14:21
“וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ יְהוָה אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם”
“Then Moses stretched out his hand over the sea, and YHVH caused the sea to go back by a strong east wind all that night and made the sea into dry land, and the waters were divided.”
Rabbi Ashlag explains; that the root of the three lines is in Binah, and the Right line in her is called Supreme Father, the Left line in her is called Supreme Mother, and the middle line in her is Tiferet which controls them both. Then Tiferet influences the Light of the three lines on Malchut.
The three lines are the secret of the three verses (Exodus 14:19,20,21) that each one has 72 letters, and together they form 72 Holy Names.
163
Two crowns from the Father’s and Mother’s sides, and all are 72 names. We learned that from the side of Chessed, there are seventy and two witnesses. From the side of Gevura, seventy and two scribes. From the side of Tiferet, seventy and two colors for glory.
The purpose of the 72 names is to continue the Light of Chokmah to Malchut. We learned that Chokmah is drawn only from the Left line, but without being dressed with the Chassadim from the Right, it cannot shine. Therefore two crowns on the left side are considered as two scribes that write the main thing, that is, the bill, and the two crowns on the Right side have the aspect of witnesses, who, despite not adding anything to the scribes writing, they validate the entire bill, because without them the bill is worth nothing. Even here, without Chassadim, the Light of Chokmah is worth nothing because Chokmah needs Chassadim to illuminate Malchut. That is why they are called two witnesses. And two crowns, which are in the middle line, are described as two colors because color shades indicate judgments. The seventy and the two colors may be called judgment, but they do not hurt the Lights in the middle line but glorify them because, without them, there would be no unification of the Right and Left lines in the middle line.
Lesson;
The roots of the 72 names are on the Right and Left of the supernal Mother, Binah. Each of them brings 72 Lights (crowns), and when all join together in the middle line, the Glory of the names is revealed.
Friday would be a good day to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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Daily Zohar 4168
Hebrew translation:
- וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם, מִי זֶה עַמוּד הֶעָנָן? רַבִּי יוֹסֵי אָמַר, זֶהוּ הֶעָנָן שֶׁנִּרְאֶה תָמִיד עִם הַשְּׁכִינָה, וְזֶהוּ הֶעָנָן שֶׁנִּכְנַס מֹשֶׁה לְתוֹכוֹ. רַבִּי אַבָּא אָמַר, כָּתוּב וַה’ הֹלֵךְ לִפְנֵיהֶם יוֹמָם. אֶלָּא סִיּוּעַ שֶׁל הַצַּדִּיק הוּא, וּפְרִישָׁה שֶׁל הָרֹשֶׁם שֶׁלּוֹ, וְעַל זֶה הָלַךְ הֶעָנָן הַזֶּה יוֹמָם, וְכָתוּב (תהלים מב) יוֹמָם יְצַוֶּה ה’ חַסְדּוֹ. וּמִצַּד שֶׁל חֶסֶ”ד בָּא הֶעָנָן הַזֶּה, וְזֶה נִקְרָא חֶסֶד, וְעָנָן אַחֵר הוֹלֵךְ בַּלַּיְלָה, וְנִקְרָא עַמּוּד אֵשׁ.
- רַבִּי שִׁמְעוֹן אָמַר, עַמּוּד הֶעָנָן יוֹמָם – זֶה אַבְרָהָם. וְעַמּוּד הָאֵשׁ לַיְלָה – זֶה יִצְחָק. וּשְׁנֵיהֶם נִמְצְאוּ בַּשְּׁכִינָה. וּמַה שֶּׁאָמַר רַבִּי אַבָּא, כָּךְ הוּא וַדַּאי, שֶׁעַל יְדֵי זוֹ (שֶׁבְּזוֹ) הַדַּרְגָּה נִמְצְאוּ.
- וְזֶה וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם. וַיִּסַּע – שֶׁנָּסַע מִצַּד שֶׁל חֶסֶ”ד, וְנִדְבַּק בְּצַד הַגְּבוּרָה, מִשּׁוּם שֶׁהֲרֵי הִגִּיעַ הַזְּמַן לְהִתְלַבֵּשׁ בְּדִין..
Zohar Beshalach
Continued from previous DZ
Exodus 14:19
“וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם.”
“And the Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud went from before them and stood behind them.”
157
He asks, who is this pillar of the cloud? Rabbi Yossi said this is a cloud that is always seen with the Shechina, which is the angel Michael. And this is the cloud in which Moses entered (to go up the mountain Exodus 24:18). Rabbi Abba said, It is written, “And YHVH went before them by day in a pillar of cloud” (Exodus 13:21), so it is not Michael, the Shekinah, but it is the help of the tzadik, who is Yessod of Zeir Anpin that spreads Chassadim on Chokmah of Malchut, and then Malchut can illuminate in its level. Therefore, the cloud travels during the day, which is the time of the illumination of Chassadim, as it is written;
Psalm 42:9
“יוֹמָם יְצַוֶּה יְהוָה חַסְדּוֹ וּבַלַּיְלָה שירה [שִׁירוֹ] עִמִּי תְּפִלָּה לְאֵל חַיָּי.”
“YHVH will command His Chassadim in the daytime, And in the night His song shall be with me— A prayer to the God of my life.”
The cloud came from the side of Chessed, and another cloud travels at night from the side of Malchut, and It is called the pillar of fire.
158
Rabbi Shimon said the pillar of the cloud of the day is Abraham, who is Chessed. The pillar of fire at night is Yitzchak, who is Gevurah, and both are in the Shechina, which is the level of the Tzadik’s help that Rabbi Abba said.
159
“And the Angel of God traveled…” means that the travel was from the side of Chessed, that is, the inner Light, to adhere to the side of Gevurah, which is the outer light because the time has come to raise judgment.
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Daily Zohar 4167
Hebrew translation:
- וְשָׁנִינוּ, שֶׁבְּאוֹתָהּ שָׁעָה בָּא שַׁלִּיט הַמְמֻנֶּה עַל הַמִּצְרִים, וְכִנֵּס שֵׁשׁ מֵאוֹת [רְבָבוֹת] מֶרְכְּבוֹת מְקַטְרְגִים, וְעַל כָּל מֶרְכָּבָה וּמֶרְכָּבָה שֵׁשׁ מֵאוֹת שַׁלִּיטִים מְמֻנִּים קָטֵגוֹרִים. זֶהוּ שֶׁכָּתוּב וַיִּקַּח שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר וְגוֹ’. וְכִי שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר לֹא הָיוּ רִכְבֵי מִצְרַיִם? מָה הַטַּעַם וְכֹל רֶכֶב מִצְרָיִם? אֶלָּא כָּךְ שָׁנִינוּ, הָיָה סמא”ל מַלְוֶה לוֹ שֵׁשׁ מֵאוֹת מֶרְכָּבוֹת שֶׁל מְקַטְרְגִים לְסַיֵּעַ לוֹ. זֶהוּ שֶׁכָּתוּב וַיִּקַּח שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר.
- מָתַי הִשְׁלִים הַקָּדוֹשׁ בָּרוּךְ הוּא לְסמא”ל? בַּקְּרָב עִם סִיסְרָא, שֶׁעִקֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת כָּל אוֹתָן מֶרְכָּבוֹת, וְנִמְסְרוּ בִּידֵי הַגְּבִירָה. זֶהוּ שֶׁכָּתוּב (שופטים ה) נַחַל קִישׁוֹן גְּרָפָם נַחַל קְדוּמִים וְגוֹ’. וְלֶעָתִיד לָבֹא כֻּלָּם יִמָּסְרוּ. זֶהוּ שֶׁכָּתוּב (ישעיה סג) מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה וְגוֹ’. וְעַל זֶה וַיֵּלֶךְ מֵאַחֲרֵיהֶם, שֶׁעֲתִידָה הַשְּׁכִינָה בְּסוֹף הַיָּמִים לַעֲקֹר אוֹתָם מִן הָעוֹלָם..
Zohar Beshalach
Continued from previous DZ
155
And we learned, at that time, the minister in charge of Egypt came and gathered six hundred chariots from the negative side, and for each chariot, six hundred rulers appointed prosecutors.
Exodus 14:7
“וַיִּקַּח שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר וְכֹל רֶכֶב מִצְרָיִם וְשָׁלִשִׁם עַל כֻּלּוֹ.”
“Also, he took six hundred choice chariots and all the chariots of Egypt with captains over every one of them.”
He asks, “The six hundred chariots with captains were not the chariots of Egypt, and what is the point of saying afterward “and all the chariots of Egypt.” He replies, we learned that Sama-l would lend the minister of Egypt six hundred chariots of prosecutors to help him, as it is written; “he took six hundred choice chariots”, which were not of Egypt.
156
He asks, when did the Holy One Blessed be He pay Sama-l. It was in the war of Sisera that God uprooted all those chariots, and they were handed over to the matron as it is written;
Judges 5:21
“נַחַל קִישׁוֹן גְּרָפָם נַחַל קְדוּמִים נַחַל קִישׁוֹן תִּדְרְכִי נַפְשִׁי עֹז.”
“The torrent of Kishon swept them away, That ancient torrent, the torrent of Kishon. O my soul, march on in strength!”
And in the future, they will all be delivered. As it is written;
Isaiah 63:1
“מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ.”
“Who is this who comes from Edom, With dyed garments from Bozrah, This One who is glorious in His apparel, Traveling in the greatness of His strength?— “I who speak in righteousness, mighty to save.”
And therefore, “and he went behind them“ means that in the future, the Shechina will come at the end of days to uproot them from the world.
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Daily Zohar 4166
Hebrew translation:
- אָמַר הַמֶּלֶךְ, מִכָּאן וָהָלְאָה הַקְּרָב שֶׁלִּי נִמְסָר בְּיָדֵךְ, כְּלֵי הַזַּיִן שֶׁלִּי, בַּעֲלֵי עֲרִיכַת קְרָב בְּיָדֵךְ. מִכָּאן וָהָלְאָה אַתְּ תִּהְיִי שׁוֹמֶרֶת שֶׁלִּי. זֶהוּ שֶׁכָּתוּב (תהלים קכא) שׁוֹמֵר יִשְׂרָאֵל. מִכָּאן וָהָלְאָה, כָּל מִי שֶׁצָּרִיךְ אוֹתִי, לֹא יָכוֹל לְדַבֵּר עִמִּי עַד שֶׁמּוֹדִיעַ לַגְּבִירָה. זֶהוּ שֶׁכָּתוּב (ויקרא טז) בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ. שְׁלִיחַ הַמֶּלֶךְ בַּכֹּל, כְּמוֹ שֶׁבֵּאַרְנוּ. נִמְצָא שֶׁהַכֹּל בְּיָדֶיהָ, וְזֶהוּ כְּבוֹד הַגְּבִירָה. זֶהוּ שֶׁכָּתוּב וַיִּסַּע מַלְאַךְ הָאֱלֹהִים וְגוֹ’, כְּמוֹ שֶׁנֶּאֱמַר.
- וַיֵּלֶךְ מֵאַחֲרֵיהֶם. מָה הַטַּעַם מֵאַחֲרֵיהֶם? כְּדֵי שֶׁיִּמָּצְאוּ לְפָנֶיהָ (אֶצְלָהּ) בַּעֲלֵי עֲרִיכַת הַקְּרָב, בַּעֲלֵי בַלִּיסְטְרָאוֹת, בַּעֲלֵי רְמָחִים וַחֲרָבוֹת, וְנִתְגַּלִּים לְפָנֶיהָ, שֶׁהֲרֵי הָיוּ בָאִים מַחֲנוֹת אֲחֵרִים לַעֲרֹךְ קְרָב בְּיִשְׂרָאֵל מִלְמַעְלָה, וְעַל כֵּן וַיֵּלֶךְ מֵאַחֲרֵיהֶם..
This Tuesday! Parahsat Haman – For sustenance and blessingshttps://dailyzohar.com/parahsat-haman-for-sustenance-and-blessings/
Zohar Beshalach
Continued from previous DZ
153
The king said from here on out, my wars will be delivered into your hand; my weapons and warriors will be in your hand; from here on out, you will be the guardian. The one who is said to be “the Keeper of Israel” is Zeir Anpin, who is called Israel. From here on, whoever needs me will not be able to speak with me until he informs the Matron, as it is written;
Leviticus 16:3
“בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ בְּפַר בֶּן בָּקָר לְחַטָּאת וְאַיִל לְעֹלָה.”
“With this (זֹאת) Aaron shall come into the Holy Place: with a young bull as a sin offering, and of a ram as a burnt offering.”
“זֹאת” is Malchut, the messenger of the king for all matters; as we learned, “the angel of God traveled” (Exodus 14:19) (#149,#150 above)#154
He asks what the point of “וַיֵּלֶךְ מֵאַחֲרֵיהֶם is,” “and he went behind them. “ He replies. so that the warriors, those who have catapults, those who have spears and swords, can come to protect them because other camps would come from above to make war with Israel. And so “and he went behind them“ to give room to the warriors on the side of Israel to fight with them.
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On Tuesday, just before Shabbat Beshalach; we have a special reading called Parashat Haman that has a significant connection to sustenance.
The Manna first came down to the people on the 16th day of the month of Iyar, and it’s important to connect to this reading on Rosh Chodesh Iyar and on the 16th day of Iyar.
The ‘Parashat Haman’ is from the Torah portion of Beshalach, and it tells the story of the Manna that God brought down from the heavens to feed the Israelites in the wilderness. The Manna had spiritual qualities, and it satisfied every person’s taste. The Israelites received the Manna every day until they reached the borders of the promised land.
In the same portion, we find the source of the 72 names and the splitting of the Read Sea. The 72 names provide us with spiritual bridges from Malchut, the world of action, to the upper levels where spiritual and material sustenance are bestowed on us.
The spelled name of YHVH has the numerical value of 72 יוד-הי-ויו-הי relates to the world of Emanation, Atzilut.
WHY SO?
The Torah describes the story of the gift of Manna that God brought down from heaven to feed the Israelites in the wilderness. Through the Torah, we connect back in time to that energy revelation to benefit us here and now.
Manna = מן is numerically 90 + 1 (for the word) = 91
The Manna comes from heaven through the nine sefirot of Light (9×10=90) to Malchut. It manifests in Malchut and receives 1 to complete the connection of upper יהוה YHVH and lower אדני ADNY, the two names that numerically equal 91.
It is important to give tzedakah and tithe, especially during this week, to open the channel of Yessod for this Light. If you are one of the few that regularly give tzedakah and full tithe then your vessel is already prepared for this Light.
The Torah tells us that when the Israelites picked Manna more than they needed, meaning expressing the desire for the self, the pure Manna turned bad. The consciousness should be of having a continuous flow of sustenance for the family and all of those who depend on us, including employees and their families.
There is a sample of the Manna from that time still in existence, and we will see it when the new Holy Temple is revealed, B”H soon (Exodus 16:32-35). That means that the connection to the energy of the Manna is exceptionally strong.
The Kiddush of the third meal of Shabbat uses two verses from Beshalach (Exodus 16:29,30) referring to the Manna. It supports us in carrying the energy of Shabbat to the rest of the week.
On Shabbat Beshalach, we connect to the power that controls the corporeal/material world.
Using this special reading that some read every day after their morning prayers makes a powerful connection to draw sustenance into our lives.
Click here to listen to Parashat Ha’man. Below you can watch and listen at the same time. to download the audio file (MP3) to your MP3 player copy this link: https://dailyzohar.com/wp-content/uploads/audio/parashat-haman.mp3
This is a short version that you can use to listen during the year.
DailyZohar · Parashat – Haman – ShortThe 72 names prayer
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Daily Zohar 4165
Hebrew translation:
- וְכִי כְּבוֹד הַמֶּלֶךְ הוּא שֶׁהַגְּבִירָה תֵּלֵךְ, וְהִיא תַּעֲרֹךְ קְרָב, וְהִיא הוֹלֶכֶת כְּשָׁלִיחַ? אֶלָּא לְמֶלֶךְ שֶׁהִזְדַּוֵּג בִּגְבִירָה עֶלְיוֹנָה. רָאָה הַמֶּלֶךְ אֶת כְּבוֹדָהּ עַל כָּל שְׁאָר גְּבִירוֹת הָעוֹלָם, וְאָמַר: כֻּלָּם נֶחְשָׁבוֹת לְפִילַגְשִׁים (לְחֻפָּה) כְּנֶגֶד הַגְּבִירָה הַזּוֹ שֶׁלִּי, הִיא עוֹלָה עַל כֻּלָּן, מָה אֶעֱשֶׂה לָהּ? אֶלָּא כָּל הַבַּיִת שֶׁלִּי יִהְיֶה בְּיָדֶיהָ. הוֹצִיא הַמֶּלֶךְ כְּרוּז: מִכָּאן כָּל דִּבְרֵי הַמֶּלֶךְ יִמָּסְרוּ בִּידֵי הַגְּבִירָה. מֶה עָשָׂה? הִפְקִיד הַמֶּלֶךְ בְּיָדֶיהָ כָּל כְּלֵי זֵינוֹ, כָּל אוֹתָם בַּעֲלֵי עוֹרְכֵי קְרָבוֹת, וְכָל אוֹתָם אֲבָנִים יְקָרוֹת שֶׁל הַמֶּלֶךְ וְכָל גִּנְזֵי הַמֶּלֶךְ. אָמַר: מִכָּאן, כָּל מִי שֶׁיִּצְטָרֵךְ לְדַבֵּר עִמִּי, לֹא יוּכַל לְדַבֵּר עִמִּי עַד שֶׁיּוֹדִיעַ לַגְּבִירָה.
- כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא, מֵרֹב חֲבִיבוּתוֹ וְאַהֲבָתוֹ לִכְנֶסֶת יִשְׂרָאֵל הִפְקִיד הַכֹּל בִּרְשׁוּתָהּ. אָמַר: כָּל הַשְּׁאָר לֹא נֶחְשָׁבִים כְּלוּם לְפָנֶיהָ. אָמַר: (שיר ו) שִׁשִּׁים הֵמָּה מְלָכוֹת וְגוֹ’, אַחַת הִיא יוֹנָתִי תַמָּתִי. מָה אֶעֱשֶׂה לָהּ? אֶלָּא הֲרֵי כָּל בֵּיתִי בְּיָדֶיהָ. הוֹצִיא הַמֶּלֶךְ כְּרוּז: מִכָּאן וָהָלְאָה כָּל דִּבְרֵי הַמֶּלֶךְ יִמָּסְרוּ בִּידֵי הַגְּבִירָה. הִפְקִיד בְּיָדֶיהָ כָּל כְּלֵי זֵינוֹ, רְמָחִים, סְיָפִים, קְשָׁתוֹת, חִצִּים וַחֲרָבוֹת, בַּלִּיסְטְרָאוֹת, מוֹשְׁלִים, עֵצִים, אֲבָנִים, וְכָל אוֹתָם בַּעֲלֵי (כְּלֵי) עֲרִיכַת קְרָב (לוֹחֲמִים). זֶהוּ שֶׁכָּתוּב הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים וְגוֹ’, כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי וְגוֹ’..
This Tuesday! Parahsat Haman – For sustenance and blessingshttps://dailyzohar.com/parahsat-haman-for-sustenance-and-blessings/Zohar Beshalach
Continued from previous DZ
151
He asks, is it an honor for the king, who is Zeir Anpin, that the matron, who is Malchut, go and make war on missions? And he answers it is similar to the king who mates with the supreme matron and sees that she surpasses all the other matrons in the world. He said they are all considered concubines compared to this matron of mine. She surpasses them all. I will give her control over my house.
The king issued a proclamation; from now on, all the matters of the king will be delivered into the hands of the matron. The king entrusted to her all his weapons, warriors, precious stones of the king, all the treasures of the king. He said from now on, anyone who wants to speak with me would not be able to speak with me until he informs the matron.
152
Thus the Holy One, Blessed be He, out of his great kindness and love for the Congregation of Israel, which is the Malchut, he entrusted everything to her. He said, after all, all the rest are considered nothing to her.
Songs 6:8,9
“שִׁשִּׁים הֵמָּה מְּלָכוֹת וּשְׁמֹנִים פִּילַגְשִׁים וַעֲלָמוֹת אֵין מִסְפָּר.”
“אַחַת הִיא יוֹנָתִי תַמָּתִי אַחַת הִיא לְאִמָּהּ בָּרָה הִיא לְיוֹלַדְתָּהּ רָאוּהָ בָנוֹת וַיְאַשְּׁרוּהָ מְלָכוֹת וּפִילַגְשִׁים וַיְהַלְלוּהָ.”
“There are sixty queens And eighty concubines, And virgins without number.”
“My dove, my undefiled is but one; she is the only one of her mother; she is the one to her that bare her. The daughters saw her and blessed her; yea, the queens and the concubines, and they praised her.”
He said all would be in the hands of my dove. The king issued a proclamation; from now on, all the king’s matters would be delivered into the hands of the matron. He entrusted all his weapons to her: spears, swords, bows, arrows, knives, catapult stones, trees, and stones, and warriors.
Songs 3:7
“הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵל.”
“כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ עַל יְרֵכוֹ מִפַּחַד בַּלֵּילוֹת.”
“Behold, it is Solomon’s couch, With sixty mighty men around it, Of the valiant of Israel.”
“They all hold swords, Being experts in war. Every man has his sword on his thigh Because of fear in the night.”
Lessons;
Even though The Holy One, Blessed be He, is far (an aspect of above), he gave us tools to reach him on our lower level. see #150 above.
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Daily Zohar 4164
Hebrew translation:
- כְּשֶׁנּוֹסַעַת הַגְּבִירָה, כֻּלָּם נוֹסְעִים עִמָּהּ, זֶהוּ שֶׁכָּתוּב וַיִּסַּע מַלְאַךְ הָאֱלֹהִים. וְכִי מַלְאַךְ הָאֱלֹהִים הוּא נִקְרָא? אָמַר רַבִּי אַבָּא, כֵּן. בֹּא רְאֵה, כָּךְ אָמַר רַבִּי שִׁמְעוֹן, הִתְקִין הַקָּדוֹשׁ בָּרוּךְ הוּא לְפָנָיו הֵיכָל קָדוֹשׁ, הֵיכָל עֶלְיוֹן [קָדוֹשׁ], קִרְיָה קְדוֹשָׁה, קִרְיָה עֶלְיוֹנָה, שֶׁנִּקְרֵאת יְרוּשָׁלַיִם עִיר הַקֹּדֶשׁ. מִי שֶׁנִּכְנָס לַמֶּלֶךְ – לֹא נִכְנָס אֶלָּא מֵאוֹתָהּ קִרְיָה קְדוֹשָׁה, נוֹטֵל דֶּרֶךְ לַמֶּלֶךְ, שֶׁהַדֶּרֶךְ מְתֻקֶּנֶת מִכָּאן.
- זֶהוּ שֶׁכָּתוּב (תהלים קיח) זֶה הַשַּׁעַר לַה’ צַדִּיקִים יָבֹאוּ בוֹ. כָּל שְׁלִיחוּת שֶׁרוֹצֶה הַמֶּלֶךְ, יוֹצֵאת מִבֵּית הַגְּבִירָה. וְכָל שְׁלִיחוּת מִלְּמַטָּה לַמֶּלֶךְ, (שֶׁרוֹצֶה הַמֶּלֶךְ) נִכְנֶסֶת קֹדֶם לְבֵית הַגְּבִירָה, וּמִשָּׁם לַמֶּלֶךְ. נִמְצָא שֶׁהַגְּבִירָה הִיא הַשְּׁלִיחָה שֶׁל הַכֹּל, מִלְמַעְלָה לְמַטָּה, וּמִלְּמַטָּה לְמַעְלָה. וְעַל זֶה הִיא שְׁלִיחָה שֶׁל הַכֹּל. זֶהוּ שֶׁכָּתוּב וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל – יִשְׂרָאֵל שֶׁלְּמַעְלָה. מַלְאַךְ הָאֱלֹהִים – זֶהוּ שֶׁכָּתוּב בּוֹ וַה’ הֹלֵךְ לִפְנֵיהֶם וְגוֹ’. וְזֶה לָלֶכֶת יוֹמָם וָלַיְלָה, כְּמוֹ שֶׁבֵּאֲרוּהָ..
Zohar Beshalach
Continued from previous DZ
149
When the Matron, meaning the Torah with the Shechina in Malchut, travels, everyone travels with her, as it is written, “and the angel of God traveled” (Exodus 14:19). He asks, is Malchut called “Angel of God”. Rabbi Abba quotes Rabbi Shimon, saying, God installed before him the Holy Temple, the Upper Temple, the Holy City, the Supernal City, and it called Jerusalem the Holy City. All these names are related to Malchut. Whoever wants to come to the king cannot enter except through the Holy City, which is Malchut. From where the road is properly made to lead to the King.
150
Psalm 118:20
“זֶה הַשַּׁעַר לַיהוָה צַדִּיקִים יָבֹאוּ בוֹ.”
“This is the gate of YHVH, Through which the righteous shall enter.”
Every mission that the king, who is Zeir Anpin, wants comes from the house of the Matron, which is Malchut. And every mission that comes from below first enters the Matron, and from there to the king. We find that the Matron is the messenger of both from the bottom up and from the top down. And therefore, she is the messenger of all, as it is written, “and the angel of God traveled before the camp of Israel.” Israel of above, which is Aeir Anpin, “the angel of God,” Malchut, and
Exodus 13:21
“וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה.”
“And YHVH went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, to go by day and night.”
“Day and Night” refers to Zeir Anpin and Malchut, that traveled before the camps of Israel.
Exodus 14:19
“וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם.”
“And the Angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud went from before them and stood behind them.”
Lesson;
The Matron is the lady of the house, which is Malchut. To connect to Zeir Anpin to Illuminate our “nights,” we need the Shechina on Malchut to guide us during the “day.” The Shechina is our messenger, and she comes to support and elevate our prayers to the upper gate, which is Yessod of Zeir Anpin and above. The Light that we pray for comes through the Shechina in Malchut. The tool that we use to connect to the Shechina is the Torah and its studies. Then we have support day and Night.
When Jacob arrived at the place of the future Holy Temple, he fell asleep and saw in his dream the ladder that connects heaven and earth. He woke up and said;
Genesis 28:17
“וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם.”
“And he was afraid and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven!”
The Holy Temple in Jerusalem is our gate to the heavens. We don’t have the Holy Temple, and the holiest tool we have to replace that connection is the Torah. With it, we connect Malchut and Zeir Anpin to help us go above the influence of the stars and constellations and have our prayers answered.
When King Solomon brought the Holy Ark into the first Holy Temple, he raised his hand to the heavens and said;
“May Your eyes be open to this temple night and day, this place of which You said, ‘My Name shall be there,’ so that You may hear the prayer Your servant prays toward this place. Hear the supplication of Your servant and of Your people Israel when they pray toward this place. Hear from heaven Your dwelling place, and when You hear, forgive.”
Our studies cleanse us and allow our prayers to be answered.
1 Kings 8:39
“וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם מְכוֹן שִׁבְתֶּךָ וְסָלַחְתָּ וְעָשִׂיתָ וְנָתַתָּ לָאִישׁ כְּכָל דְּרָכָיו אֲשֶׁר תֵּדַע אֶת לְבָבוֹ כִּי אַתָּה יָדַעְתָּ לְבַדְּךָ אֶת לְבַב כָּל בְּנֵי הָאָדָם.”
“then hear in heaven Your dwelling place (1), and forgive (2), and act, and give to everyone according to all his ways(3), whose heart You know, or You alone know the hearts of all the sons of men.”
Jacob hit the place before King Solomon built the Holy Temple because the channel of the Light of Hashem has been there since the days of Creation.
To have our prayers answered, we face the east, toward Jerusalem, as if we are in the Holy Temple, the dwelling place of Hashem.
We ask forgiveness for our sins and transgressions (without details) to get cleansed.
We do good deeds (Studies, Sharing, Tzedakah) so Hashem would act and give us our needs according to our vessel.
Hashem knows our hearts, so we need to come in purity before him.
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Daily Zohar 4163
Hebrew translation:
- עַד שֶׁהָיוּ יוֹשְׁבִים, רָאוּ קִיטוֹר שֶׁהָיָה עוֹלֶה לְמַעְלָה וְיוֹרֵד לְמַטָּה. אָמַר, הִתְעַטְּרוּת הִתְעַטֵּר בְּרֶפֶשׁ (בַּעֲנִיּוּת) הָאָרֶץ מִלְמַעְלָה. בֵּין כָּךְ וְכָךְ הֶעֱלָה אוֹתוֹ שָׂדֶה רֵיחַ מִכָּל הַבְּשָׂמִים. אָמַר, נֵשֵׁב כָּאן, שֶׁשְּׁכִינָה עוֹמֶדֶת אֶצְלֵנוּ. מִשּׁוּם כָּךְ כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ ה’.
- פָּתַח וְאָמַר, (בראשית כז) וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי וְגוֹ’. וַיָּרַח אֶת רֵיחַ בְּגָדָיו, מַשְׁמָע שֶׁאוֹתָם לְבוּשִׁים הָיוּ מַעֲלִים רֵיחַ טוֹב, (שֶׁלֹּא זָזוּ) וְאַחַר כָּךְ זָז מֵהֶם אוֹתוֹ רֵיחַ. עַכְשָׁו יֵשׁ לְהִסְתַּכֵּל, כָּתוּב רֵיחַ בְּגָדָיו, וְכָתוּב רֵיחַ בְּנִי, וְלֹא אָמַר רֵיחַ הַבְּגָדִים, אֶלָּא רֵיחַ בְּנִי. אֶלָּא שָׁנִינוּ, כֵּיוָן שֶׁנִּכְנַס יַעֲקֹב, נִכְנַס עִמּוֹ גַּן עֵדֶן. וְשָׁנִינוּ, אוֹתָם בְּגָדִים הָיוּ שֶׁל אָדָם הָרִאשׁוֹן, שֶׁכָּתוּב (שם ג) וַיַּעַשׂ ה’ אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם, וְהוֹצִיאָם מִגַּן עֵדֶן.
- וְאִם תֹּאמַר שֶׁכָּתוּב וַיִּתְפְּרוּ עֲלֵה תְאֵנָה, שֶׁאֵלֶּה הָיוּ, אִם כָּךְ לָמָּה כָּתוּב וַיַּעַשׂ ה’ אֱלֹהִים, וְכָתוּב כָּתְנוֹת עוֹר, הֲרֵי לֹא הָיוּ אֶלָּא עֲלֵה תְאֵנָה? אֶלָּא כְּתַרְגּוּמוֹ: לְבוּשֵׁי כָבוֹד, וְהָיוּ מַעֲלִים רֵיחוֹת מִבֹּשֶׂם שֶׁל גַּן עֵדֶן..
Zohar Bo
Continued from previous DZ
147
While they were sitting, they saw incense smoke going up and down. He said the smoke is adorning itself with the lowly of the earth. And so it goes up and comes down. This alludes to the vapor (vanity) we discussed above, and since it is lowly and full of judgments, Zeir Anpin adorned with it after correcting it to gain the Light of the Mochin from Binah.
Meanwhile, the field gave off a better smell than all perfumes. He said, let us sit here because the Shechinah is with us.
148
Genesis 27:27
“וַיִּגַּשׁ וַיִּשַּׁק לוֹ וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ יְהוָה.”
“And he came near and kissed him; and he smelled the smell of his clothing, and blessed him and said: “Surely, the smell of my son Is like the smell of a field Which YHVH has blessed.”
First, it said he smelled his clothes, meaning that they gave off a good smell that was never absent from them. Then it is written, “the smell of my son.” We learned that when Jacob came to his father, the Garden of Eden was with him. The garments he took from Esau and wore were the same clothes Hashem made for Adam and Eve and sent out of the Garden of Eden as it is written;
Genesis 3:21
“וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם.”
“Also, for Adam and his wife YHVH, God made tunics of skin and clothed them.”
149
Genesis 3:7
“וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת.”
“Then the eyes of both of them were opened, and they knew that they were naked, and they sewed fig leaves together and made themselves coverings.”
It is written that they sewed for themselves fig leaves for covering, and what were the garments that Hashem made for them?
We understand that the garments of skin wereprecious garments with the smell of the perfumes of the Garden of Eden.
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Daily Zohar 4162
Hebrew translation:
- וְסוֹד הַדָּבָר – הַכֹּל הָבֶל, אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ. זֶהוּ סוֹד הַדָּבָר שֶׁגִּלָּה וּפִרְסֵם שֶׁהַכֹּל תָּלוּי בִּימֵי הֶבְלִי. כְּלוֹמַר, בִּזְמַן שֶׁהַהֶבֶל הַזֶּה יוֹנֵק מִן הַדִּין כְּדֵי לַעֲשׂוֹת דִּין, צַדִּיק אֹבֵד בְּצִדְקוֹ. וּבִזְמַן שֶׁהַהֶבֶל הַזֶּה יוֹנֵק מֵרַחֲמִים, רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ, וּשְׁנֵיהֶם תְּלוּיִים בַּהֶבֶל הַזֶּה. וְלָכֵן כָּתוּב בִּימֵי וְלֹא כָתוּב בְּיוֹם, וְהַכֹּל תָּלוּי בִּימֵי הֶבֶל זֶה. מִי שֶּׁנִּפְגָּשׁ בְּדִין – בְּדִין, וּמִי שֶׁנִּפְגָּשׁ בְּרַחֲמִים – בְּרַחֲמִים.
- וְאִם תֹּאמַר, יֵשׁ צַדִּיק אֹבֵד, וְלֹא אָמַר אָבוּד – כָּךְ הוּא אוֹבֵד מַמָּשׁ, שֶׁאוֹתוֹ הַדִּין אוֹבֵד לַצַּדִּיק מֵהָעוֹלָם וּמֵהַדּוֹר. וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ – מַאֲרִיךְ מַמָּשׁ. שֶׁכְּשֶׁאוֹתוֹ הַדִּין (הֶבֶל) יוֹנֵק מֵרַחֲמִים, עוֹשֶׂה רַחֲמִים לְאוֹתוֹ רָשָׁע וּמַאֲרִיךְ לוֹ..
Zohar Bo
Continued from previous DZ
145
Ecclesiastes 7:15
“אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ.”
“I have seen everything in my days of vanity: There is a just man who perishes in his righteousness, And there is a wicked man who prolongs life in his wickedness.”
The secret of “all is vanity” is in “days of vanity,” which relates to the time the vapor draws from the Left to inflict the judgment of “a Tzadik who perishes in his righteousness.” It happens before the Left joins the center column. When the vapor draws from the side of Mercy, “a wicked man prolongs life in his wickedness.” Both the wicked and the righteous are connected to this ‘vapor,’ which is why it is written “days of vanity” in a plural form.
146
He asks, it is written, “There is a Tzadik who perishes…” in a present continuous tense, and it doesn’t say perished. If it depends on the time, he would have to say it past tense and not the present tense.
He replies that every time judgment arises, the Tzadik perishes from the world and the generation, which is a continuous state.
When judgment draws from the side of Mercy, the evil person actually prolongs his sins because mercy prolongs the time of the wicked person.
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Daily Zohar 4161
Hebrew translation:
- אֶלָּא, סוֹד שֶׁל הֶבֶל נִכְבָּד הוּא, וְהוּא הַהֶבֶל שֶׁיּוֹצֵא מֵהַפֶּה. וְסוֹד הַהֶבֶל שֶׁיּוֹצֵא מֵהַפֶּה נַעֲשֶׂה מִמֶּנּוּ קוֹל. וְשָׁנִינוּ, אֵין הָעוֹלָם מִתְקַיֵּם אֶלָּא בַּהֲבֵל פִּיהֶם שֶׁל תִּינוֹקוֹת שֶׁל בֵּית רַבָּן שֶׁלֹּא חָטְאוּ. שֶׁלֹּא חָטְאוּ מַמָּשׁ. [וְקוֹל] וְהֶבֶל נַעֲשֶׂה בְּרוּחַ וּמַיִם, וְכָל מַה שֶּׁנַּעֲשֶׂה בָּעוֹלָם נַעֲשֶׂה בְּהֶבֶל. וְסוֹד [שֶׁל דָּבָר] שֶׁהֶבֶל זֶה שֶׁל תִּינוֹקוֹת נַעֲשֶׂה קוֹל, וּמִתְפַּשֵּׁט בָּעוֹלָם, וְהֵם שׁוֹמְרֵי הָעוֹלָם וְשׁוֹמְרֵי הָעִיר. זֶהוּ שֶׁכָּתוּב (תהלים קכז) אִם ה’ לֹא יִשְׁמָר עִיר וְגוֹ’.
- וּבֹא רְאֵה, הוּא הֶבֶל, הוּא קוֹל. מַה בֵּין זֶה לָזֶה? הֶבֶל (הוּא קוֹל) עוֹמֵד בְּכֹחַ לְהוֹצִיא קוֹל. קוֹל מַמָּשׁ עוֹמֵד בְּקִיּוּמוֹ (שֶׁלֹּא) לְהוֹצִיא דָבָר (אַחֵר), וְאוֹתוֹ הֶבֶל שֶׁהָיָה יְרֻשַּׁת אָבִיו קְרָאוֹ הֶבֶל, וּמִמֶּנּוּ רָאָה כָּל מַה שֶּׁרָאָה. וְאַף עַל גַּב שֶׁסִּיּוּעִים רַבִּים מִלְמַעְלָה, אֲחֵרִים הָיוּ לוֹ, וּלְהוֹדִיעַ הַדָּבָר אָמַר בִּימֵי הֶבְלִי. שֶׁדָּבָר זֶה בָּא מִשָּׁם..
Zohar Bo
Continued from previous DZ
143
Vanity is a precious secret. The word Vanity also means ‘Vapor’ as in vapor that comes out of the mouth and makes a sound. We have learned that the world does not exist except in the vapor from the mouths of the toddlers of Torah schools who have not sinned. They are not really sinning because they are small, and nothing is considered a sin for them.
Everything that is done in the world is done with the vapor that is made from air and water. This secret of the vapors of the toddlers becomes sounds that spread in the world and protect the city and the world. It is written, “Unless YHVH builds the house, the builders’ labor in vain” (Psalms 127:1)
Lesson;
The sound of the Torah generated from vapor coming out of the mouth of the young and pure spreads the Light of Hashem from the Torah to protect the world.
144
The vapor is a voice; what is the difference between one and the other? Vapor exists with the power that produced the sound, but a real sound is one that created a word that gives it existence.
The vapor which King Solomon inherited from his father was called הבל vapor, and from it, Solomon saw everything. Even though he had great support from upper levels to make the word known, he said, “I have seen everything in my days of vanity:” (Ecclesiastes 7:15)
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Daily Zohar 4160
Hebrew translation:
- וְשָׁנִינוּ, שֶׁבַע שֵׁמוֹת נִקְרָא: שְׁלֹמֹה, יְדִידְיָ”ה, אָגוּר, בֶּן יָקֶ”א, אִיתִיאֵ”ל, לְמוֹאֵל, קֹהֶלֶת. קֹהֶלֶת כְּנֶגֶד כֻּלָּם, וְכֻלָּם נִקְרָא כְּעֵין שֶׁל מַעְלָה. קֹהֶלֶת כִּנּוּס קָדוֹשׁ שֶׁל עֲשָׂרָה, מִשּׁוּם כָּךְ קָהָל אֵין פָּחוֹת מֵעֲשָׂרָה, וְקָהָל אֲפִלּוּ מֵאָה, וְקֹהֶלֶת כְּלָל שֶׁל הַכֹּל, כְּמוֹ שֶׁנֶּאֱמַר קְהִלַּת יַעֲקֹב.
- וְשָׁנִינוּ, שְׁמוֹתָיו נִקְרְאוּ עַל שֵׁם הַחָכְמָה, וּמִשּׁוּם כָּךְ עָשָׂה שְׁלֹשָׁה סְפָרִים: שִׁיר הַשִּׁירִים, קֹהֶלֶת, מִשְׁלֵי. וְכֻלָּם לְהַשְׁלִים הַחָכְמָה. שִׁיר הַשִּׁירִים כְּנֶגֶד חֶסֶד, קֹהֶלֶת כְּנֶגֶד דִּין, מִשְׁלֵי כְּנֶגֶד רַחֲמִים, כְּדֵי לְהַשְׁלִים אֶת הַחָכְמָה. וְהוּא עָשָׂה כָּל מַה שֶּׁעָשָׂה כְּדֵי לְהַרְאוֹת חָכְמָה, וּכְנֶגֶד דַּרְגָּה (וּכְנֶגֶד סוֹד) עֶלְיוֹנָה, וְהוּא אָמַר בִּימֵי הֶבְלִי, הֲבֵל הֲבָלִים..
Zohar Bo
Continued from previous DZ
141
And we learned Solomon was called by seven names, Yedidia, Agur, Ben Yakka, Itiel, Lemuel, and Kohelet (קהלת, Ecclesiastes). And the name Kohelet is above all others. And all names are as represented above. Kohelet is also called a ‘holy congregation’ of ten people. And to that, they said, there is no congregation less than ten. And even a congregation of a hundred and more, but no less than ten. Kohelet includes all of Israel as it is written;
Deuteronomy 33:4
“תּוֹרָה צִוָּה לָנוּ מֹשֶׁה מוֹרָשָׁה קְהִלַּת יַעֲקֹב.”
“Moses commanded a law for us, A heritage of the congregation of Jacob.”
Lesson;
The letters of the name Kohelet, קהלת, also means ‘congregation’ and ‘assembly.’
142
We learned that Solomon’s names were from the level of Chokmah. He wrote three books, Song of Songs, Ecclesiastes, and Proverbs. And they are all to complete the Wisdom (Chokmah). The Song of Songs is for the Right, Chessed. Ecclesiastes is on the side of the Left, Gevurah, judgment. Proverbs is for the center, Mercy. They are on three lines, Chessed, Judgment and Mercy. King Solomon did everything to reveal his Wisdom. And of himself he said, “in the days of vanity,” and Ecclesiastes 1:2
“הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת, הֲבֵל הֲבָלִים הַכֹּל הָבֶל”
“Vanity of vanities, said Kohelet; vanity of vanities, all is vanity”
Lesson;
The secrets of ‘Vanities’ are explained in the next paragraphs.
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Daily Zohar 4159
Hebrew translation:
- מִשּׁוּם כָּךְ שָׁנִינוּ, לְעוֹלָם אַל יָדוּר אָדָם אֶלָּא בְּמָקוֹם שֶׁאַנְשֵׁי מַעֲשֶׂה דָּרִים בְּתוֹכוֹ. מָה הַטַּעַם? מִשּׁוּם שֶׁאוֹי לָזֶה שֶׁמְּדוֹרוֹ בֵּין הָרְשָׁעִים, מִשּׁוּם שֶׁהוּא נִתְפָּס בַּחֲטָאֵיהֶם, וְאִם דִּיּוּרוֹ בֵּין צַדִּיקִים, מֵיטִיבִים לוֹ בִּגְלָלָם.
- שֶׁהֲרֵי רַב חַסְדָּא הָיָה דִיּוּרוֹ בָּרִאשׁוֹנָה בֵּין קַפּוּטְקָאִים, וְהַשָּׁעָה הָיְתָה דְּחוּקָה לוֹ וּמַחֲלוֹת רוֹדְפוֹת אַחֲרָיו. נָסַע וְשָׂם מְדוֹרוֹ בֵּין בַּעֲלֵי מָגִנִּים שֶׁל צִפּוֹרִי, וְעָלָה וְזָכָה לְכַמָּה טוֹבוֹת, לְכַמָּה עֹשֶׁר, לְכַמָּה תּוֹרָה, וְאָמַר: כָּל זֶה זָכִיתִי עַל שֶׁנִּכְנַסְתִּי בֵּין אוֹתָם שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁגִּיחַ לְהֵיטִיב לָהֶם.
- דָּבָר אַחֵר אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי – וְכִי שְׁלֹמֹה, שֶׁדְּרָגוֹת עֶלְיוֹנוֹת שֶׁל חָכְמָה הָיוּ בוֹ עַל כָּל בְּנֵי הַדּוֹר, שֶׁכָּתוּב וַיֶּחְכַּם מִכָּל הָאָדָם, [וְהִשְׁתַּדְּלוּתוֹ בַּתּוֹרָה לַעֲשׂוֹת טוֹב וֶאֱמֶת] שֶׁכָּתוּב וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא ה’ לְמֶלֶךְ, אָמַר בִּימֵי הֶבְלִי, וְכָתוּב (קהלת א) הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת?.
Zohar Bo
Continued from previous DZ
138
For this reason, we have learned never to dwell in a place where people act negatively. Because if a man lives among the wicked, he gets caught in the same judgment they experience because of their sins. Those who live among the righteous benefit because of their virtue.
139
Rabbi Chasda was living among the people of Kapotkia, and he experienced difficult times and many illnesses. He moved his home to the city of Tzpouri to be among the Torah scholars, who are called the guardians. After his move, he went up and gained a lot of goodness, wealth, and a lot of Torah. He said I gained all the good because I came to live among those whom the Holy One Blessed, be He watches over to do good to them.
140
King Solomon had the highest degrees of wisdom in him, more than all the people of the generation.
1 Kings 5:11 (1 Kings 4:31 in English Bible)
“וַיֶּחְכַּם מִכָּל הָאָדָם מֵאֵיתָן הָאֶזְרָחִי וְהֵימָן וְכַלְכֹּל וְדַרְדַּע בְּנֵי מָחוֹל וַיְהִי שְׁמוֹ בְכָל הַגּוֹיִם סָבִיב.”
“For he was wiser than all men than Ethan the Ezrahite, and Heman, Chalcol, and Darda, the sons of Mahol; and his fame was in all the surrounding nations.”
Also, 1 Chronicles 29:23
“וַיֵּשֶׁב שְׁלֹמֹה עַל כִּסֵּא יְהוָה לְמֶלֶךְ תַּחַת דָּוִיד אָבִיו וַיַּצְלַח וַיִּשְׁמְעוּ אֵלָיו כָּל יִשְׂרָאֵל.”
“Then Solomon sat on the throne of YHVH as king instead of David, his father, and prospered; and all Israel obeyed him.”
The Zohar raises the question, what did Solomon mean when saying, “I have seen everything in my days of vanity” (Ecclesiastes 7:15).
He also said in Ecclesiastes 1:2
“הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל.”
“Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.”
Lesson;
King Solomon manages to shackle Ashmedai, the King of Demons, and get a secret from him. Then Ashmedai tricked King Solomon, cast him away far, and took over the kingdom of Israel for several years until King Solomon regained his power. During this time, the king was wandering from place to place as a poor person because Ashmedai could make the king look different. Commentators say that Ashmedai made the sins related to Solomon, and his writings of Ecclesiastes and Proverbs were influenced by the time he was not a king.
Read the whole story here:
https://en.wikisource.org/wiki/Translation:The_Story_of_King_Solomon_and_Ashmedai
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Daily Zohar 4158
Hebrew translation:
- פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, בֹּא רְאֵה, כָּתוּב (קהלת ז) אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלֵי יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ. שְׁלֹמֹה שֶׁהָיְתָה חָכְמָתוֹ יְתֵרָה (מְכֻבֶּדֶת) עַל הַכֹּל, מַה הוּא אָמַר בַּפָּסוּק הַזֶּה? אֶלָּא שְׁלֹמֹה רָמַז רֶמֶז שֶׁל חָכְמָה, שֶׁהֲרֵי רָאִינוּ שֶׁדַּרְכֵי הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינָם כָּךְ, שֶׁהֲרֵי כָּתוּב וְלָתֵת לְאִישׁ כִּדְרָכָיו וְכִפְרִי מַעֲלָלָיו. אֶלָּא שְׁנֵי עִנְיָנִים הֵם שֶׁכָּאן רָמַז.
- שֶׁשָּׁנִינוּ, כְּשֶׁעֵינֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצִים לְהַשְׁגִּיחַ בָּעוֹלָם וּלְעַיֵּן בּוֹ, כְּמוֹ שֶׁכָּתוּב (עֵינֵי ה’ הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ (זכריה ד), וְכָתוּב כִּי וְגוֹ’) כִּי ה’ עֵינָיו מְשׁוֹטְטוֹת בְּכָל הָאָרֶץ, וְנִמְצָאִים רְשָׁעִים בָּעוֹלָם, אוֹתוֹ צַדִּיק שֶׁנִּמְצָא בַּדּוֹר נִתְפָּס בְּחֶטְאָם, וְלָרְשָׁעִים מַאֲרִיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא רָגְזוֹ עִמָּהֶם עַד שֶׁיָּשׁוּבוּ, וְאִם לֹא – לֹא יִמָּצֵא מִי שֶׁיְּבַקֵּשׁ עֲלֵיהֶם רַחֲמִים. זֶהוּ שֶׁכָּתוּב יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ, מִשּׁוּם שֶׁאוֹתוֹ צַדִּיק הִסְתַּלֵּק מֵהָעוֹלָם..
Zohar Bo
Continued from previous DZ
136
Ecclesiastes 7:15
“אֶת הַכֹּל רָאִיתִי בִּימֵי הֶבְלִי יֵשׁ צַדִּיק אֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ.”
“I have seen everything in my days of vanity: There is a just man who perishes in his righteousness, And there is a wicked man who prolongs life in his wickedness.”
Rabbi Shimon asks, what did King Solomon, with wisdom greater than any man, mean when he said these words? He continues to explain that Solomon implied that the ways of Hashem are not so, as we read in Jeremiah 17:10
“אֲנִי יְהוָה חֹקֵר לֵב בֹּחֵן כְּלָיוֹת וְלָתֵת לְאִישׁ כדרכו [כִּדְרָכָיו] כִּפְרִי מַעֲלָלָיו.”
“I, YHVH, search the heart, I test the mind, Even to give every man according to his ways, According to the fruit of his doings.”
137
We learned that the Holy One, Blessed be He watches over the world and examines it as we read in 2 chronicles 16:9
“כִּי יְהוָה עֵינָיו מְשֹׁטְטוֹת בְּכָל הָאָרֶץ לְהִתְחַזֵּק עִם לְבָבָם שָׁלֵם אֵלָיו נִסְכַּלְתָּ עַל זֹאת כִּי מֵעַתָּה יֵשׁ עִמְּךָ מִלְחָמוֹת.”
“For the eyes of YHVH run to and from throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him. In this, you have done foolishly; therefore, from now on, you shall have wars.”
The righteous one in the generation is caught for the wickedness of the wicked that Hashem finds in the world. The Holy One, Blessed be, holds his judgment to give them opportunities to repent, and if they do not do Teshuva, there will be no one to ask for mercy on them because the righteous one is already dead.
“A Tzadik perishes in his righteousness” because he departed from the world so that he does not ask for mercy for the generation.
Lesson;
Tzadikim have the Light of the Torah in them, and they can push away the darkness. The other side always challenges them, but the strength of the Torah in them keeps them pure. After they complete their own soul correction, they may stay in this world to guide and elevate others to higher spiritual levels.
They make efforts to bring every soul they can reach under the protection and Light of the Torah through its studies.
When wicked people continue their evil ways, the prayers of the Tzadikim block judgments from coming to the world. To correct the world and punish the wicked, Hashem takes one or more Tzadikim to allow judgments to take place and do the necessary cleansing of evil.
Even though the Tzadik wants to live longer and use every moment to make more mitzvahs to expand his soul, the rewards and the rest in the Garden of Eden are welcomed by them.
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Daily Zohar 4157
Hebrew translation:
- אִם תֹּאמַר שֶׁזֶּה הָיָה מִשּׁוּם הַגֹּעַל וְלֹא יוֹתֵר – בֹּא רְאֵה, שׁוֹתִים אֶת הַדָּם וְנִכְנָס לִמְעֵיהֶם וּמִתְעַלֶּה וּבוֹקֵעַ, עַד שֶׁהָיוּ יִשְׂרָאֵל מוֹכְרִים לָהֶם מַיִם בְּמָמוֹן, וְאָז שׁוֹתִים מַיִם, וּמִשּׁוּם כָּךְ רֵאשִׁית הַלְקָאָתָם הָיְתָה דָם.
- רַבִּי יִצְחָק פָּתַח פָּסוּק זֶה, (תהלים קמה) אֲרוֹמִמְךָ אֱלֹהַי הַמֶּלֶךְ וַאֲבָרְכָה שִׁמְךָ לְעוֹלָם וָעֶד. בֹּא רְאֵה, דָּוִד כְּנֶגֶד דַּרְגָּתוֹ אוֹמֵר, שֶׁכָּתַב אֱלֹהַי, שֶׁלִּי. מִשּׁוּם שֶׁרָצָה לְהַעֲלוֹת שִׁבְחוֹ וּלְהַכְנִיס אוֹתוֹ לְאוֹר עֶלְיוֹן לְהִתְעָרֵב זֶה בָּזֶה לִהְיוֹת הַכֹּל אֶחָד, מִשּׁוּם כָּךְ אֲרוֹמִמְךָ אֱלֹהַי הַמֶּלֶךְ וְגוֹ’.
- שֶׁשָּׁנִינוּ, כָּל יְמוֹת דָּוִד הִשְׁתַּדֵּל לְתַקֵּן אֶת הַכִּסֵּא וּלְהָאִיר פָּנֶיהָ כְּדֵי שֶׁתָּגֵן עָלָיו, וְיוֹאַר תָּמִיד הָאוֹר הַתַּחְתּוֹן בָּאוֹר הָעֶלְיוֹן לִהְיוֹת הַכֹּל אֶחָד. וּכְשֶׁבָּא שְׁלֹמֹה, מָצָא הָעוֹלָם שָׁלֵם, וְהַלְּבָנָה הִתְמַלְּאָה, וְלֹא צָרִיךְ לִטְרֹחַ עָלֶיהָ לַהֲאִירָהּ..
Zohar Vaera
Continued from previous DZ
132
If you say that the plague of blood was only to cause them disgust, it was not so. When they drank the blood, it came into their intestines, and it burst and came up. Until Israel sold them water for money, then they drank water. Because of this, the first plague to hit them was blood.
133
Psalm 145:1
“תְּהִלָּה לְדָוִד אֲרוֹמִמְךָ אֱלוֹהַי הַמֶּלֶךְ וַאֲבָרֲכָה שִׁמְךָ לְעוֹלָם וָעֶד.”
“I will extol You, my God, O King, And I will bless Your name forever and ever.”
Rabbi Yitzchak quotes this verse and explains that King David expresses this psalm from his level of Malchut. By saying “My God,” David wanted to elevate the praises of Malchut and bring it to the highest light, which is Binah, and join them together, so Nalchut and Binah would be as one. For that reason, he said, “I will extol You, my God, O King….”
134
All his days, King David made efforts to strengthen the throne that is Malchut and draw the Light of Binah to protect Malchut, meaning elevating Malchut to be one with Binah.
When King Solomon came, he found the world with a full moon, meaning that Malchut was raised to Binah and received all the Light needed to make her complete. Therefore, there was no longer a need to make efforts to illuminate Malchut.
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Daily Zohar 4156
Hebrew translation:
- אָמַר רַבִּי אַבָּא, בֹּא רְאֵה, מַיִם תַּחְתּוֹנִים נִפְרָדִים לְכַמָּה צְדָדִים, (וּמַיִם עֶלְיוֹנִים עַל אַחַת כַּמָּה וְכַמָּה וְגוֹ’) [עֶלְיוֹנִים שֶׁהֲרֵי] וּמַיִם עֶלְיוֹנִים מִתְכַּנְּסִים לְבֵית כִּנּוּס הַמַּיִם, שֶׁכָּתוּב (בראשית א) וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד, וְכָתוּב וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים. הַפָּסוּק הַזֶּה פֵּרְשׁוּהוּ, וּבֹא רְאֵה, אוֹתוֹ רָקִיעַ שֶׁיֵּשׁ בּוֹ שֶׁמֶשׁ וּלְבָנָה, כּוֹכָבִים וּמַזָּלוֹת, זֶהוּ בֵּית כִּנּוּס לַמַּיִם הָרַבִּים, שֶׁהוּא נוֹטֵל כָּל הַמַּיִם וּמַשְׁקֶה אֶת הָאָרֶץ, שֶׁהוּא עוֹלָם תַּחְתּוֹן, כֵּיוָן שֶׁנּוֹטֵל אֶת הַמַּיִם, מְפַזֵּר אוֹתָם וּמְחַלֵּק אוֹתָם לְכָל עֵבֶר, וּמִשָּׁם הוּא מַשְׁקֶה אֶת כֻּלָּם.
- וּבִזְמַן שֶׁדִּין שׁוֹרֶה, הָעוֹלָם הַתַּחְתּוֹן לֹא יוֹנֵק מֵאוֹתוֹ רָקִיעַ, וְיוֹנֵק מִצַּד הַשְּׂמֹאל, וְאָז נִקְרָא (ישעיה לד) חֶרֶב לַה’ מָלְאָה דָם. אוֹי לְאוֹתָם שֶׁיּוֹנְקִים מִמֶּנָּה אָז וּמֻשְׁקִים מִמֶּנָּה, שֶׁבְּאוֹתוֹ זְמַן הַיָּם יוֹנֵק מִשְּׁנֵי צְדָדִים, הָיָה מִתְחַלֵּק לִשְׁנֵי חֲלָקִים, לָבָן וְאָדֹם, וְאָז שׁוֹפֵךְ לַיְאֹר אֶת הַחֵלֶק שֶׁל מִצְרַיִם, וּמַלְקֶה לְמַעְלָה וּמַלְקֶה לְמַטָּה, וְלָכֵן יִשְׂרָאֵל שׁוֹתִים מַיִם וְהַמִּצְרִים דָּם..
Zohar Vaera
Continued from previous DZ
130
Rabbi Aba said, lower waters spread to several sides, that is, to the Right and Left, and upper waters gather in a pool of water, which is Yessod of Zeir Anpin, which is written;
Genesis 1:9,10
וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי כֵן.” “וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי טוֹב.”
“Then God said, “Let the waters under the heavens be gathered together into one place, and let the dry land appear”; and it was so.” “And God called the dry land Earth, and the gathering together of the waters He called Seas. And God saw that it was good.”
This scripture explains that this firmament, with the sun, moon, stars, and constellations, which is the Yessod of Zeir Anpin that includes all the lights of Zeir Anpin. This is the pool, which receives all the water, meaning all the lights, and waters the earth, which is the lower world, Malchut. Since the earth receives water, it disperses it and distributes it in all directions, and from there, everything will be watered.
131
While there are judgments in the world, Malchut does not draw from that firmament, only from the Left side that is not included in the Right. Then Malchut is called “The sword of YHVH is filled with blood” as we read in;
Isaiah 34:6
“חֶרֶב לַיהוָה מָלְאָה דָם הֻדַּשְׁנָה מֵחֵלֶב מִדַּם כָּרִים וְעַתּוּדִים מֵחֵלֶב כִּלְיוֹת אֵילִים כִּי זֶבַח לַיהוָה בְּבָצְרָה וְטֶבַח גָּדוֹל בְּאֶרֶץ אֱדוֹם.”
“The sword of YHVH is filled with blood; It is made overflowing with fatness, With the blood of lambs and goats, With the fat of the kidneys of rams. For YHVH has a sacrifice in Bozrah, And a great slaughter in the land of Edom.”
Woe to those who then nurse and draw water from Malchut because, at that time, the sea, which is Malchut, draws from two sides, from the Yessod of Zeir Anpin and the Left side. Therefore it was divided into two parts, white from Yessod, and red from the Left, then it pours the part of Egypt, which is red, into the Nile from its root above to its lower level. Israel drew and drank water from the white side of Malchut, and the Egyptians drank the blood that is the red side of Malchut.
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Daily Zohar 4155
Hebrew translation:
- וַיֹּאמֶר ה’ אֶל מֹשֶׁה אֱמֹר אֶל אַהֲרֹן קַח מַטְּךָ וּנְטֵה יָדְךָ עַל מֵימֵי מִצְרַיִם עַל נַהֲרֹתָם עַל יְאֹרֵיהֶם וְעַל אַגְמֵיהֶם וְעַל כָּל מִקְוֵה מֵימֵיהֶם וְיִהְיוּ דָם וְגוֹ’. אָמַר רַבִּי יְהוּדָה, יֵשׁ לְהִסְתַּכֵּל בַּפָּסוּק הַזֶּה, וְאֵיךְ יָכוֹל לָלֶכֶת לְכָל הַמְּקוֹמוֹת הַלָּלוּ? [וְלֹא עוֹד, אֶלָּא] וְעוֹד, שֶׁהֲרֵי כָּתוּב וַיִּמָּלֵא שִׁבְעַת יָמִים אַחֲרֵי הַכּוֹת ה’ אֶת הַיְאֹר. אֶת הַיְאֹר כָּתוּב, וְאַתָּה אָמַרְתָּ עַל מֵימֵי מִצְרַיִם עַל נַהֲרֹתָם עַל יְאֹרֵיהֶם וְעַל אַגְמֵיהֶם?
- אֶלָּא, מֵימֵי מִצְרַיִם הָיָה הַנִּילוּס, וּמִשָּׁם מִתְמַלְּאִים כָּל אוֹתָם שְׁאָר אֲגַמִּים וִיאוֹרִים וּמַעְיָנוֹת וְכָל מֵימֵיהֶם, וְעַל זֶה אַהֲרֹן לֹא נָטָה לְהַכּוֹת, רַק אֶת הַנִּילוּס לְבַדּוֹ. וּבֹא רְאֵה שֶׁכָּכָה זֶה, שֶׁכָּתוּב וְלֹא יָכְלוּ מִצְרַיִם לִשְׁתּוֹת מַיִם מִן הַיְאֹר..
Zohar Vaera
Continued from previous DZ
128
Exodus 7:19
“וַיֹּאמֶר יְהוָה אֶל מֹשֶׁה אֱמֹר אֶל אַהֲרֹן קַח מַטְּךָ וּנְטֵה יָדְךָ עַל מֵימֵי מִצְרַיִם עַל נַהֲרֹתָם עַל יְאֹרֵיהֶם וְעַל אַגְמֵיהֶם וְעַל כָּל מִקְוֵה מֵימֵיהֶם וְיִהְיוּ דָם וְהָיָה דָם בְּכָל אֶרֶץ מִצְרַיִם וּבָעֵצִים וּבָאֲבָנִים.”
“Then YHVH spoke to Moses, “Say to Aaron, ‘Take your rod and stretch out your hand over the waters of Egypt, over their streams, over their rivers, over their ponds, and over all their pools of water, that they may become blood. And there shall be blood throughout all the land of Egypt, both in buckets of wood and pitchers of stone.’ ”
Rabbi Yehuda said one must look deeper in this verse and ask how Aaron could go to all the water places throughout the land of Egypt. It is also written “the river” in singular form while the instruction was about all the waters of Egypt, their rivers, and their lakes.
129
Exodus 7:25
“וַיִּמָּלֵא שִׁבְעַת יָמִים אַחֲרֵי הַכּוֹת יְהוָה אֶת הַיְאֹר.”
“And seven days passed after YHVH had struck the river.”
He explains that the waters of Egypt is the Nile river that fills all the other rivers, springs, and lakes. And therefore, Aharon stretched out his hand to strike only the Nile, and the Egyptians could not drink water because the Nile was the source of all the waters of Egypt.
It is written;
Exodus 7:21
“וְהַדָּגָה אֲשֶׁר בַּיְאֹר מֵתָה וַיִּבְאַשׁ הַיְאֹר וְלֹא יָכְלוּ מִצְרַיִם לִשְׁתּוֹת מַיִם מִן הַיְאֹר וַיְהִי הַדָּם בְּכָל אֶרֶץ מִצְרָיִם”
“The fish that were in the river died, the river stank, and the Egyptians could not drink the water of the river. So there was blood throughout all the land of Egypt.”
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Daily Zohar 4154
Hebrew translation:
- אָמַר רַבִּי אֶלְעָזָר, תִּפַּח רוּחָם שֶׁל אוֹתָם שֶׁאוֹמְרִים, שֶׁלֹּא עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַחֲיוֹת מֵתִים, וְאֵיךְ יַעֲשֶׂה מֵהֶם בְּרִיָּה חֲדָשָׁה. יָבֹאוּ יִרְאוּ אוֹתָם הַטִּפְּשִׁים אֶת הָרְשָׁעִים, הָרְחוֹקִים מִן הַתּוֹרָה, רְחוֹקִים מִמֶּנּוּ, בְּיַד אַהֲרֹן הָיָה מַטֶּה, עֵץ יָבֵשׁ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי שָׁעָה הָפַךְ אוֹתוֹ לִבְרִיָּה מְשֻׁנָּה בְּרוּחַ וָגוּף. אוֹתָם גּוּפִים שֶׁהָיוּ בָהֶם רוּחוֹת וּנְשָׁמוֹת קְדוֹשׁוֹת וְשָׁמְרוּ אֶת מִצְווֹת הַתּוֹרָה וְהִשְׁתַּדְּלוּ בַּתּוֹרָה יוֹמָם וָלַיְלָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא טָמַן אוֹתָם בְּעָפָר – אַחַר כָּךְ בַּזְּמַן שֶׁיְּחַדֵּשׁ אֶת הָעוֹלָם עַל אַחַת כַּמָּה וְכַמָּה שֶׁיַּעֲשֶׂה אוֹתָם בְּרִיָּה חֲדָשָׁה.
- אָמַר רַבִּי חִיָּיא, וְלֹא עוֹד, אֶלָּא שֶׁאוֹתוֹ גוּף שֶׁהָיָה, יָקוּם. מַשְׁמָע שֶׁכָּתוּב (ישעיה כו) יִחְיוּ מֵתֶיךָ וְלֹא כָתוּב יִבְרָא, מַשְׁמָע שֶׁהֵם בְּרִיּוֹת אֲבָל יִחְיוּ. שֶׁהֲרֵי עֶצֶם אַחַת נִשְׁאֶרֶת מִן הַגּוּף תַּחַת הָאֲדָמָה, וְהִיא לֹא נִרְקֶבֶת וְלֹא תִבְלֶה בֶּעָפָר לְעוֹלָמִים, וּבְאוֹתוֹ זְמַן הַקָּדוֹשׁ בָּרוּךְ הוּא יְבָרֵךְ אוֹתוֹ, וְיַעֲשֶׂה אוֹתוֹ כְּמוֹ שְׂאוֹר שֶׁבָּעִסָּה, וְתַעֲלֶה וְתִתְפַּשֵּׁט לְאַרְבַּע פִּנּוֹת, וּמִמֶּנָּה יִשְׁתַּכְלֵל הַגּוּף וְכָל אֵיבָרָיו, וְהַקָּדוֹשׁ בָּרוּךְ הוּא יִתֵּן בּוֹ רוּחַ אַחַר כָּךְ. אָמַר לוֹ רַבִּי אֶלְעָזָר, כָּךְ הוּא. וּבֹא רְאֵה, אוֹתָהּ עֶצֶם בַּמָּה הִתְרַכְּכָה? בְּטַל, שֶׁכָּתוּב כִּי טַל אוֹרוֹת טַלֶּךָ וְגוֹ’..
Zohar Vaera
Continued from previous DZ
126
Rabbi Elazar said, may all those who say that the Holy One, Blessed be He, is not going to resurrect the dead die. How is it possible to think otherwise when Hashem makes a new creation out of wood? Let the wicked and foolish people far from Torah and far from him come and see it. Aharon held in his hands a staff, a dry wood, and Hashem temporarily changed its shape and gave it life.
The bodies of people that already had holy souls in them followed the Torah and studied the Torah day and night, buried in the ground. At the time of the Final Redemption, the world would rejoice, and the Holy One, Blessed be He, will bring back new life.
127
Isaiah 28:19
“יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל.”
“Your dead shall live; Together with my dead body, they shall arise. Awake and sing, you who dwell in dust; For your dew is like the dew of light, And the earth shall cast out the dead.”
Rabbi Chiya said the same body would rise as it is written, “Your dead shall live,” meaning the dead as they were. It is not written; he will create them because they have already been created. They only need to be brought back to life.
One bone from the body remains in the ground, and that bone does not rot and is never lost, and at that time of the Resurrection, the Holy One, Blessed be He, will soften it and make it like a dough. It will rise and spread to the four directions, and from it, the body and all its organs will be perfected, and Hashem will put the soul back in the body.
Rabbi Elazar said that this bone would be softened by the dew as it said in the verse, “For your dew is like the dew of light.”
Lesson;
The bone referred to in this study is called the “Luz bone.”
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Daily Zohar 4153
Hebrew translation:
- רַבִּי חִיָּיא הָיָה יוֹשֵׁב יוֹם אֶחָד עַל דֶּלֶת שַׁעַר שֶׁל אוּשָׁא. רָאָה אֶת רַבִּי אֶלְעָזָר קַטְפִירָא (סוּג עוֹף) טָס אֵלָיו. אָמַר לוֹ לְרַבִּי אֶלְעָזָר, מַשְׁמָע שֶׁאֲפִלּוּ בְּדַרְכְּךָ הַכֹּל מִשְׁתּוֹקְקִים לָלֶכֶת אַחֲרֶיךָ. הֶחֱזִיר רֹאשׁוֹ וְרָאָה אוֹתוֹ. אָמַר, וַדַּאי יֵשׁ אֶצְלוֹ שְׁלִיחוּת, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה שְׁלִיחוּת בַּכֹּל, וְכַמָּה שְׁלוּחִים יֵשׁ לַקָּדוֹשׁ-בָּרוּךְ-הוּא, שֶׁלֹּא תֹאמַר דְּבָרִים שֶׁיֵּשׁ בָּהֶם רוּחַ בִּלְבַד, אֶלָּא אֲפִלּוּ אוֹתָם דְּבָרִים שֶׁאֵין בָּהֶם רוּחַ.
- פָּתַח וְאָמַר, (חבקוק ב) כִּי אֶבֶן מִקִּיר תִּזְעָק וְכָפִיס מֵעֵץ יַעֲנֶנָּה. כַּמָּה יֵשׁ לָאָדָם לְהִזָּהֵר מֵחֲטָאָיו שֶׁלֹּא יֶחֱטָא לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. וְאִם יֹאמַר מִי יָעִיד בּוֹ? הֲרֵי אַבְנֵי בֵיתוֹ וְעֵצִים שֶׁל בֵּיתוֹ יָעִידוּ בוֹ. וְלִפְעָמִים הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בָהֶם שְׁלִיחוּת. בֹּא רְאֵה, מַטֵּה אַהֲרֹן שֶׁהוּא עֵץ יָבֵשׁ, הַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה בּוֹ אֶת רֵאשִׁית הַנִּסִּים, וּשְׁתֵּי שְׁלִיחֻיּוֹת נַעֲשׂוּ בוֹ. אֶחָד שֶׁהוּא עֵץ יָבֵשׁ וּבָלַע אֶת אוֹתָם הַתַּנִּינִים שֶׁלָּהֶם, וְאֶחָד שֶׁהֲרֵי לְשָׁעָה אַחַת חָזַר בְּרוּחַ וְנַעֲשָׂה בְּרִיָּה..
Zohar Vaera
Continued from previous DZ
124
One day Rabbi Chiya was sitting by the door of Usha’s gate. He saw Rabbi Elazar and a bird flying next to him. He said to Rabbi Elazar; it seems that even when you walk on the road, all desire to follow you. Rabbi Elazar turned his head and saw the bird. He said it is certain that the bird is on a mission because the Holy One, Blessed be He, does his missions through everything. He has many messengers to carry on missions. He doesn’t use only living creatures but even things that have no life in them.
125
Habakkuk 2:11
“כִּי אֶבֶן מִקִּיר תִּזְעָק וְכָפִיס מֵעֵץ יַעֲנֶנָּה.”
“For the stone will cry out from the wall, And the beam from the timbers will answer it.”
He said a person has to be careful so that he does not sin before the Holy One, Blessed be He, and if you say, who bears witness to him. The stones of his house and the beams of his house bear witness to him as sometimes the Holy One, Blessed be He, uses them to carry his mission.
Aaron’s rod, which was dry wood, was used by the Holy One, Blessed be He, to perform the first two missions of miracles. He made the wooden rod into a living creature, “Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent” (Exodus 7:10). The rod swallowed the serpents of the Egyptians, “Aaron’s rod swallowed up their rods” (Exodus 7:12).
Lesson;
Every atom in our universe represents a matter unit under Hashem’s control. Even the atoms in a wooden rod have an inner life force that keeps them connected to each other. We can change its ‘physical’ structure by using an external force to reshape or destroy it (transforming its atoms to energy) by burning it. Only Hashem can command the atoms to take a new shape and give them life.
Great Tzadikim (תנאים, Tanaim) could bring a dead person back to life because they were connected with all their essence to the Torah. Since the Torah has the life force of the whole universe, they could channel that force into the dead and revive it.
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Daily Zohar 4152
Hebrew translation:
- אָמַר רַבִּי יוֹסֵי, אִם תֹּאמַר שֶׁכָּל מַה שֶּׁעוֹשִׂים הַמְכַשְּׁפִים אֵינוֹ אֶלָּא בְּמַרְאִית הָעַיִן, שֶׁכָּךְ נִרְאֶה וְלֹא יוֹתֵר – בָּא לְהַשְׁמִיעֵנוּ וַיִּהְיוּ דַּוְקָא, שֶׁכָּתוּב וַיִּהְיוּ לְתַנִּינִם. וְאָמַר רַבִּי יוֹסֵי, אֲפִלּוּ אוֹתָם תַּנִּינִים שֶׁלָּהֶם חַזְרוּ לִהְיוֹת עֵצִים, וְעֵץ אַהֲרֹן בָּלַע אוֹתָם.
- כָּתוּב (יחזקאל כט) הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו. מִשָּׁם רֵאשִׁית לְמַטָּה בַּשִּׁלְטוֹן שֶׁלָּהֶם, אֲבָל חָכְמָתָם לְמַטָּה מִכָּל הַדְּרָגוֹת [הֵם].
- בֹּא רְאֵה, חָכְמָתָם בִּדְרָגוֹת תַּחְתּוֹנוֹת לִכְפּוֹתָם לְאוֹתָן דְּרָגוֹת בִּדְרָגוֹת עֶלְיוֹנוֹת, רֹאשׁ שִׁלְטוֹנָם וְעִקָּר שֶׁלָּהֶם לְמַטָּה מֵאוֹתוֹ תַּנִּין, וּמִשְׁתַּלְשְׁלִים בַּתַּנִּין, שֶׁהֲרֵי מִשָּׁם נוֹטֵל חַיִל דַּרְגָּה עֶלְיוֹנָה שֶׁלָּהֶם, מַשְׁמַע שֶׁכָּתוּב אֲשֶׁר אַחַר הָרֵחָיִם..
Zohar Vaera
Continued from previous DZ
121
Exodus 7:12
“וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה אַהֲרֹן אֶת מַטֹּתָם.”
“For every man threw down his rod, and they became serpents. But Aaron’s rod swallowed up their rods.”
Rabbi Yossi said you might say that everything the sorcerers do is only an illusion. It may seem real, as the verse says, “and they became serpents,” to mean that they did actual serpents (‘תַּנִּין,’ Tanin, crocodiles). Rabbi Yossi adds that even after their Tanin turned back to wooden rods, Aaron’s rod swallowed them as it is written, “But Aaron’s rod swallowed up their rods.”
122
Ezekiel 29:3
“דַּבֵּר וְאָמַרְתָּ כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי.”
“Speak, and say, ‘Thus says YHVH GOD: “Behold, I am against you, O Pharaoh king of Egypt, O great monster (תנין Tanin, Crocodile) who lies in the midst of his rivers (Nile), Who has said, ‘My River is my own; I have made it for myself.’”
Pharaoh is called the great “הַתַּנִּים” “Crocodile (Tanin)” because the source of his power to rule is from the lower levels of the rivers.
The Tanin and its thousand rivers are close to holiness, and when the Tanin lies in the rivers, they are in completion (As described in #106 above). Only when the Tanin swims in the rivers, the impurity revealed in its tail once every seventy years. The impurity levels below the big Tanin and his rivers have already preceded them, and they are not worthy of drawing light from the Tanin and his rivers. For that reason, the beginning of control is from the great Tanin, and only their king (Pharaoh) can receive from him. The wisdom of the Egyptians themselves is from the impure lower levels.
123
To subjugate their lower levels to the upper levels, which are the great Tanin and its rivers, to be included in them. Then they can continue light to the lower levels as well.
Their king draws force from the Tanin, and they receive it from him. That is why their king looks like a great Tanin crouching in his rivers.
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Daily Zohar 4151
Hebrew translation:
- נִכְנָס לְשָׁם לְהֵיכָל אֶחָד, וְרוֹאֶה כָּל אוֹתָם מַלְאָכִים עֶלְיוֹנִים שֶׁנִּקְרָאֵים אֲבֵלֵי צִיּוֹן, אוֹתָם שֶׁבָּכוּ עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וּבוֹכִים תָּמִיד, וְהֵם נוֹתְנִים לוֹ לְבוּשׁ אָדֹם אֶחָד לַעֲשׂוֹת נְקָמוֹת. אָז הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹנֵז אוֹתוֹ בְּאוֹתוֹ קַן צִפּוֹר, וּמִתְכַּסֶּה שָׁם שְׁלֹשִׁים יוֹם.
- לְאַחַר שְׁלֹשִׁים יוֹם, בְּאוֹתוֹ קַן צִפּוֹר, יֵרֵד מְעֻטָּר בְּכָל אוֹתָם תִּקּוּנִים מִמַּעְלָה וּמִמַּטָּה, כַּמָּה מַחֲנוֹת קְדוֹשִׁים סְבִיבוֹ, וְיִרְאוּ כָּל הָעוֹלָם אוֹר אֶחָד תָּלוּי מֵהָרָקִיעַ לָאָרֶץ, וְיַעֲמֹד שִׁבְעָה יָמִים, וְכָל בְּנֵי הָעוֹלָם יִתְמְהוּ וְיִבָּהֲלוּ, וְלֹא יֵדְעוּ כְּלָל, פְּרָט לְאוֹתָם חֲכָמִים שֶׁיּוֹדְעִים בַּסּוֹדוֹת הַלָּלוּ, אַשְׁרֵי חֶלְקָם.
- וְכָל אוֹתָם שִׁבְעָה יָמִים יִתְיַצֵּב (יִתְעַטֵּר) בָּאָרֶץ בְּאוֹתוֹ קַ”ן צִפּוֹ”ר. בְּאֵיזֶה מָקוֹם? בַּדֶּרֶךְ, זוֹ קְבוּרַת רָחֵל שֶׁעוֹמֶדֶת בְּפָרָשַׁת דְּרָכִים. וִיבַשֵּׂר לָהּ וִינַחֵם אוֹתָהּ, וְאָז תְּקַבֵּל תַּנְחוּמִים, וְתָקוּם וּתְנַשֵּׁק אוֹתוֹ..
Zohar Shemot
Continued from previous DZ
125
The Mashiach enters a large chamber, where he sees all the upper angels that are called the mourners of Zion. They continuously weep over the Holy Temple’s destruction and give him a red royal robe to take revenge. Then the Holy One, Blessed be He, hides him in the same bird’s nest for thirty days, which would be a preparation to receive the upper three lights of the soul level of Yechida.
126
After thirty days of concealment in the bird’s nest, Mashiach would come down, adorned with all the decorations received from above and below, with several holy camps surrounding him. Then the whole world would see one light hanging from the sky to the earth. It will stand for seven days in the secret of the lower seven sefirot in Malchut, and its light will be found shining even in Malchut of Malchut. And all the world’s people would be puzzled and frightened and would not understand, except for the wise who know these secrets; blessed is their lot.
127
And for all these seven days, Mashiach will be adorned in the land, Malchut, in the bird’s nest, which is the secret of the verse;
Deuteronomy 22:6
“כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ בַּדֶּרֶךְ בְּכָל עֵץ אוֹ עַל הָאָרֶץ אֶפְרֹחִים אוֹ בֵיצִים וְהָאֵם רֹבֶצֶת עַל הָאֶפְרֹחִים אוֹ עַל הַבֵּיצִים לֹא תִקַּח הָאֵם עַל הַבָּנִים.”
“If a bird’s nest happens to be before you along the way, in any tree or on the ground, with young ones or eggs, with the mother sitting on the young or on the eggs, you shall not take the mother with the young;”
This verse revolves around King Mashiach, who is adorned with a bird’s nest.
“Along the way” is Rachel’s burial place which is at a crossroads. And since the Mashiach is adorned with the light of Malchut of Malchut, which is worthy of the gathering of Israel from exiles, he will announce it to her and comfort her. Then she will receive condolences, which was not the case before, as it was written;
Jeremiah 31:14
“כֹּה אָמַר יְהוָה קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם עַל בָּנֶיהָ כִּי אֵינֶנּוּ.”
“Thus says YHVH: “A voice was heard in Ramah, Lamentation and bitter weeping, Rachel weeping for her children, Refusing to be comforted for her children Because they are no more.”
This time, she will rise and kiss Mashiach.
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Daily Zohar 4150
Hebrew translation:
- לְסוֹף אַרְבָּעִים יוֹם קוֹל אֶחָד יִתְעוֹרֵר, וְיִקְרָא מִתּוֹךְ הַכִּסֵּא הָעֶלְיוֹן, אוֹתוֹ קַ”ן צִפּוֹ”ר בַּמֶּלֶךְ הַמָּשִׁיחַ שֶׁנִּגְנָז בּוֹ, וְאָז מַעֲלִים אוֹתוֹ לְמַעְלָה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת מֶלֶךְ הַמָּשִׁיחַ מִתְלַבֵּשׁ בִּלְבוּשׁ נְקָמָה וְחָגוּר כְּלֵי קְרָב, נוֹטֵל אוֹתוֹ וּמְנַשֵּׁק אוֹתוֹ עַל רֹאשׁוֹ.
- אָז מִזְדַּעְזְעִים שְׁלֹשׁ מֵאוֹת וְתִשְׁעִים רְקִיעִים, וְרוֹמֵז הַקָּדוֹשׁ בָּרוּךְ הוּא לְרָקִיעַ אֶחָד מֵאוֹתָם שֶׁהָיוּ גְנוּזִים מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית, וּמוֹצִיא מֵהֵיכָל אֶחָד שֶׁבְּאוֹתוֹ רָקִיעַ כֶּתֶר חָקוּק אֶחָד, מְחֻקָּק בַּשֵּׁמוֹת הַקְּדוֹשִׁים. בְּאוֹתָהּ עֲטָרָה הִתְעַטֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיָּם, לִטֹּל נְקָמוֹת מִכָּל מַרְכְּבוֹת פַּרְעֹה וּפָרָשָׁיו, וּמְעַטֵּר אֶת מֶלֶךְ הַמָּשִׁיחַ בָּהּ.
- כֵּיוָן שֶׁהִתְעַטֵּר וְהִתְתַּקֵּן בְּכָל הַתִּקּוּנִים הַלָּלוּ, נוֹטֵל אוֹתוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְנַשֵּׁק אוֹתוֹ כְּמוֹ מִקֹּדֶם. מִי רָאָה מֶרְכָּבוֹת קְדוֹשׁוֹת וּמַחֲנוֹת עֶלְיוֹנִים שֶׁסּוֹבְבִים אוֹתוֹ וְנוֹתְנִים לוֹ מַתָּנוֹת וּמוֹתָרוֹת רַבּוֹת, וְיִתְעַטֵּר מִכֻּלָּם..
Zohar Shemot
Continued from previous DZ
122
At the end of forty days, one voice will wake up from the Supreme throne, which is Binah, and call the bird’s nest where King Mashiach is hidden. Then the Mashiach is brought up. The Holy One, Blessed be He, sees King Mashiach dressed in the garments of revenge and girding with weapons. He takes him and kisses him on the head.
123
Then three hundred and ninety firmaments tremble, and the Holy One, Blessed be He, alludes to one firmament that was hidden from the six days of Creation, and He brought out, from one palace in that firmament, one crown engraved with Holy names. The Holy One, Blessed be He, wore this crown when Israel crossed the sea to take revenge on Pharaoh’s armies. He crowned King Mashiach with the same crown.
Lesson;
Rabbi Ashlag explains that the Crown represents the aspect of judgment in Malchut that the Holy One, Blessed be He used in Egypt during the splitting of the sea to drown the Klipa of Egypt. The King Mashiach would wear his crown to remove all the Klipot from the world. With this process, Mashiach received the soul level of Yechida, but only the lower six sefirot (Zeir Anpin) of Yechida. The upper three
124
After the Mashiach is adorned and connected to all the high levels of the soul, The Holy One, Blessed be He, takes him and kisses him as before.
The holy chariots and camps of supernal angels surround the Mashiach and give him many gifts to adorn himself with all of them.
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Daily Zohar 4149
Hebrew translation:
- וְקוֹל יִתְפּוֹצֵץ בְּעַנְפֵי עֲצֵי הַגָּן, קוֹרֵא בְחַיִל וְאוֹמֵר: הִתְעוֹרְרוּ קְדוֹשִׁים עֶלְיוֹנִים, קוּמוּ מִלִּפְנֵי הַמָּשִׁיחַ, הֲרֵי זְמַן שֶׁתִּתְחַבֵּר אִשָּׁה בְּבַעְלָהּ, וּבַעְלָהּ רוֹצֶה לִנְקֹם לָהּ נְקָמוֹת בָּעוֹלָם וְלַהֲקִימָהּ, וּלְנַעֵר אוֹתָהּ מִן הֶעָפָר.
- אָז יָקוּמוּ כֻלָּם וְיַחְגְּרוּ אוֹתוֹ כְּמוֹ מִקֹּדֶם בִּכְלֵי זֵינוֹ. אַבְרָהָם מִימִינוֹ, יִצְחָק מִשְּׂמֹאלוֹ, יַעֲקֹב לְפָנָיו. מֹשֶׁה רוֹעֶה הַנֶּאֶמָן עַל כָּל אֵלּוּ הַצַּדִּיקִים הוֹלֵךְ וְרוֹקֵד בְּתוֹךְ גַּן הָעֵדֶן.
- כֵּיוָן שֶׁנִּתְקָן מָשִׁיחַ עַל יְדֵי צַדִּיקֵי גַּן הָעֵדֶן, יִכָּנֵס לְאוֹתוֹ מָקוֹם שֶׁנִּקְרָא קַ”ן צִפּוֹ”ר כְּמוֹ מִקֹּדֶם, וְרוֹאֶה שָׁם אוֹתוֹ דְיוֹקָן שֶׁל חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְכָל הַצַּדִּיקִים שֶׁנֶּהֶרְגוּ בוֹ, וְאָז נוֹטֵל מִשָּׁם (עֲשָׂרָה) לְבוּשִׁים, וְהֵם (נִקְרָאִים) עֲשָׂרָה לְבוּשֵׁי קִנְאָה, וְיִגָּנֵז שָׁם אַרְבָּעִים יוֹם שֶׁלֹּא יִתְגַּלֶּה כְּלָל..
Zohar Shemot
Continued from previous DZ
119
A voice will explode in the branches of the trees in the Garden of Eden and, with a strong voice, say, Wake up, holy ones, rise up before the Mashiach; now is the time for a woman to unite with her husband, that is, Tiferet and Malchut. Her husband, Tiferet, wants to take vengeance in the world for her, raise her up, and shake her from the dust.
120
Then they will all stand up and gird him with weapons as before. Abraham on his right, Isaac on his left, Jacob in front of him, and Moses, the faithful shepherd, above all the righteous, walking and dancing in the Garden of Eden. This completes the process that gives the Mashiach the Light of the soul level of Chaya of the upper three sefirot.
121
After the Tzadikim in the Garden of Eden connected Mashiach to the soul level of Chaya, he will enter as before in this place called the bird’s nest, and there he will see the image of the destruction of the Holy Temple and all the righteous people that were killed in it. Then he takes from there ten garments, called garments of jealousy, and he will be hidden from all for forty days.
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Daily Zohar 4148
Hebrew translation:
- וְאוֹתוֹ יוֹם תִּתְעוֹרֵר בָּעִיר רוֹמִי רַבָּתִי שַׁלְהֶבֶת אֵשׁ אַחַת, בְּאוֹתוֹ קוֹל שֶׁיִּתְעוֹרֵר בְּכָל הָעוֹלָם, וְיִשְׂרֹף כַּמָּה מִגְדָּלִים וְכַמָּה הֵיכָלוֹת, וְכַמָּה מִגְדָּלִים יִפְּלוּ, וְכַמָּה גְדוֹלִים וְשָׂרִים יִפְּלוּ בְּאוֹתוֹ יוֹם, וְכֻלָּם יִתְכַּנְּסוּ עָלֶיהָ לְרַע, וְכָל בְּנֵי הָעוֹלָם לֹא יוּכְלוּ (יַחְשְׁבוּ) לְהִנָּצֵל.
- מֵאוֹתוֹ יוֹם וְעַד שְׁנֵים עָשָׂר חֳדָשִׁים יִתְיָעֲצוּ כָּל הַמְּלָכִים וְיִגְזְרוּ כַּמָּה גְזֵרוֹת וְכַמָּה שְׁמָדוֹת עַל יִשְׂרָאֵל, וְיַצְלִיחוּ בָהֶם, כְּמוֹ שֶׁנִּתְבָּאֵר אַשְׁרֵי מִי שֶׁיִּהְיֶה שָׁם וְאַשְׁרֵי מִי שֶׁלֹּא יִהְיֶה שָׁם, וְכָל הָעוֹלָם יִהְיֶה בְּעִרְבּוּבְיָה גְדוֹלָה.
- לְסוֹף שְׁנֵים עָשָׂר חֳדָשִׁים יָקוּם שֵׁבֶט מִיִּשְׂרָאֵל, זֶה מֶלֶךְ הַמָּשִׁיחַ שֶׁיִּתְעוֹרֵר תּוֹךְ גַּן הָעֵדֶן, וְכָל אוֹתָם הַצַּדִּיקִים יְעַטְּרוּ אוֹתוֹ שָׁם, וְיַחְגְּרוּ לוֹ כְּלֵי זַיִן בְּאוֹתִיּוֹת רְשׁוּמוֹת שֶׁל כֵּלִים שֶׁל הַשֵּׁם הַקָּדוֹשׁ..
Zohar Shemot
Continued from previous DZ
116
On that day, Malchut would awaken the flame of fire that is judgments from the Left in the great city of Rome, which is the secret of Binah of the Klipot. The sound of thunder that is the Judgments from Malchut that is awakened in the world would join the flame of fire. They would burn many towers and many palaces. Some towers will fall, and some leaders and ministers will fall on that day. All judgments will gather to harm the people, and no one in the world would think that they could be saved.
All these events are a preparation for completing the soul of Mashiach with the Light of Chaya.
117
From that day until 12 months, meaning until the illumination of 12 borders was also established in Malchut. Because in Zeir Anpin, they are called twelve days, and in Malchut, they are called twelve months. All kings will consult together, and they will pass some decrees and some exterminations on Israel, and they will succeed in them.
We learned that blessed he who will happen to be in the days of Messiah, and blessed is he who will not happen to be there because he will be saved from these judgments. At that time, the whole world will be in great turmoil.
118
At the end of the twelve months, that is, after the twelve lights are set in Malchut, a tribe will arise from Israel, which is the King Mashiach who will wake up in the Garden of Eden, and all the righteous will adorn him and gird him with weapons inscribed with the letters of the Holy Name.
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Daily Zohar 4147
Hebrew translation:
- וְתָקוּם שַׁלְהֶבֶת אֵשׁ אַחַת מִצַּד צָפוֹן, תּוֹךְ הָרָקִיעַ, וְתָקוּם זֶה כְּנֶגֶד זֶה אַרְבָּעִים יוֹם, וְיִבָּהֲלוּ כָּל בְּנֵי הָעוֹלָם. לְסוֹף אַרְבָּעִים יוֹם יַעַרְכוּ קְרָב הַכּוֹכָב וְהַשַּׁלְהֶבֶת לְעֵינֵי הַכֹּל, וְתִתְפַּשֵּׁט אוֹתָהּ שַׁלְהֶבֶת בִּשְׂרֵפַת אֵשׁ מִצַּד הַצָּפוֹן, תּוֹךְ הָרָקִיעַ, וְיַחְשֹׁב לִבְלֹעַ אוֹתוֹ כּוֹכָב, וְכַמָּה שַׁלִּיטִים וּמְלָכִים וְאֻמּוֹת וְעַמִּים יִתְבַּהֲלוּ מִזֶּה.
- אָז יִסְתַּלֵּק אוֹתוֹ כּוֹכָב לְצַד דָּרוֹם וְיִשְׁלֹט עַל אוֹתָהּ שַׁלְהֶבֶת, וְאוֹתָהּ שַׁלְהֶבֶת תִּבָּלַע מְעַט מְעַט בָּרָקִיעַ מִלִּפְנֵי אוֹתוֹ כּוֹכָב, עַד שֶׁלֹּא תֵרָאֶה כְּלָל. אָז אוֹתוֹ כּוֹכָב יַעֲשֶׂה דְרָכִים בָּרָקִיעַ בִּשְׁנֵים עָשָׂר תְּחוּמִים, וְעוֹמְדִים אוֹתָם אוֹרוֹת בָּרָקִיעַ שְׁנֵים עָשָׂר יָמִים נוֹסָפִים.
- אַחַר שְׁנֵים עָשָׂר יָמִים נוֹסָפִים יִזְדַּעְזְעוּ כָּל בְּנֵי הָעוֹלָם, וְיֶחְשַׁךְ הַשֶּׁמֶשׁ בַּחֲצוֹת הַיּוֹם, כְּמוֹ שֶׁנֶּחְשַׁךְ בַּיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, עַד שֶׁלֹּא יֵרָאוּ שָׁמַיִם וָאָרֶץ. וְיִתְעוֹרֵר קוֹל אֶחָד בִּרְעָמִים וּבְרָקִים, וְתִתְחַלְחֵל הָאָרֶץ מֵאוֹתוֹ קוֹל, וְכַמָּה חֲיָלוֹת וּמַחֲנוֹת יָמוּתוּ מִמֶּנּוּ..
Zohar Shemot
Continued from previous DZ
113
One flame of fire will appear on the north, meaning from the Left line. The Light of Chokmah turns into a flame of fire when it comes through the left line from above to below. It will stand in the sky against the star for forty days because the flame that is from the left line separates itself from each one of the sefirot, Chokmah and Binah, Tiferet and Malchut, which is in the Middle line. Each of the four included ten individual sefirot, which count as forty. This event would frighten all the people of the world.
At the end of forty days, which is at the last sefira that is Malchut of Malchut, the star and the flame of fire will make war against each other for all to see. The flame will spread like a burning fire in the sky from the north, meaning that Chokmah will spread from the left line into Malchut of Malchut, which has not yet been sweetened by the Light of mercy, from where the Middle line, which is the star, receives. It would look as if the flame of fire swallowed the star completely and abolished the Middle line. Some rulers, kings, nations, and peoples will be frightened by the increase of the flame of fire.
114
Then the star will rise to the south, the Right line, and the light of Chessed. Then Chassadim will return to illuminate the world and dominate the flame of fire that will be swallowed little by little in the sky because of the star until it will not be visible at all. Then the star will make paths in the sky in twelve borders, meaning he will sweeten the Masach (curtain) with the Light of mercy, called a path, way. And when the three lines in the star include in each of the four, Chokmah and Binah, Tiiferet and Malchut, it will form twelve ways. These lights will stand in the sky for twelve days because even Malchut itself does not shine only in the three lines, Chessed Gevurah and Tiferet. With that, the Mashiach receives the Neshama of the upper three sefirot.
115
After twelve days, when he wants to continue the illumination of the 12 ways to Malchut, all people of the world will fear the judgment that will rise in Malchut. The sun will be darkened in the middle of the day, and heaven and earth will not be visible as it was darkened on the day the Holy Temple was destroyed. Then a voice will rise with thunder and lightning, expressing the judgments in Malchut. The earth will tremble from the sound, and many armies and camps will die because of its wrath.
Lesson;
The final cleansing of the world would be a harsh experience for the people of the world. After many reincarnations and opportunities to make personal corrections, the time has come to remove all impurities and make room for the pure light to come down to the world.
The sages tell us that we should be ready one day before we face judgment. Since we do not know the exact day, we assume it could be any day, and we should prepare for that day today. No delays. Pray and study daily, and give a tithe, Tzedaka, once a week.
Source: https://www.sefaria.org/Shabbat.153a.5?lang=bi&with=all&lang2=en
תְּנַן הָתָם, רַבִּי אֱלִיעֶזֶר אוֹמֵר: שׁוּב יוֹם אֶחָד לִפְנֵי מִיתָתֶךָ. שָׁאֲלוּ תַּלְמִידָיו אֶת רַבִּי אֱלִיעֶזֶר: וְכִי אָדָם יוֹדֵעַ אֵיזֶהוּ יוֹם יָמוּת? אָמַר לָהֶן: וְכׇל שֶׁכֵּן, יָשׁוּב הַיּוֹם, שֶׁמָּא יָמוּת לְמָחָר, וְנִמְצָא כׇּל יָמָיו בִּתְשׁוּבָה. וְאַף שְׁלֹמֹה אָמַר בְּחׇכְמָתוֹ: ״בְּכׇל עֵת יִהְיוּ בְגָדֶיךָ לְבָנִים וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר״.
We learned there in a Mishna that Rabbi Eliezer says: Repent one day before your death. Rabbi Eliezer’s students asked him: But does a person know the day on which he will die? He said to them: All the more so this is a good piece of advice, and one should repent today lest he die tomorrow; and by following this advice, one will spend his entire life in a state of repentance. And King Solomon also said in his wisdom: “At all times your clothes should be white, and oil shall not be absent from upon your head” (Ecclesiastes 9:8), meaning that a person always needs to be prepared.
White cloth = pure spiritual garments
Oil = Light.
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Daily Zohar 4146
Hebrew translation:
- עַד שֶׁמִּתּוֹךְ הַכִּסֵּא הַקָּדוֹשׁ נִקְרָא שָׁלֹשׁ פְּעָמִים אוֹתוֹ קַן צִפּוֹר, וְהַמָּשִׁיחַ, וְכֻלָּם עוֹלִים לְמַעְלָה, וּמַשְׁבִּיעַ אוֹתָם הַקָּדוֹשׁ בָּרוּךְ הוּא לְהַעֲבִיר מַלְכוּת הָרִשְׁעָה מִן הָעוֹלָם עַל יְדֵי הַמָּשִׁיחַ וְלִנְקֹם אֶת נִקְמוֹת יִשְׂרָאֵל, וְכָל אוֹתָן טוֹבוֹת שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת לְעַמּוֹ. וְשָׁב אוֹתוֹ קַן צִפּוֹר וְהַמָּשִׁיחַ לִמְקוֹמוֹ, וְשָׁב הַמָּשִׁיחַ וְנִגְנָז לְתוֹךְ אוֹתוֹ מָקוֹם כְּמוֹ מִקֹּדֶם.
- וּבִזְמַן שֶׁיִּתְעוֹרֵר הַקָּדוֹשׁ בָּרוּךְ הוּא לְתַקֵּן אֶת הָעוֹלָמוֹת וּמְאִירוֹת אוֹתִיּוֹת שְׁמוֹ בִּשְׁלֵמוּת, יוֹ”ד בְּהֵ”א [לְתַקֵּן] וָא”ו בְּהֵ”א, לִהְיוֹת הַכֹּל בִּשְׁלֵמוּת אַחַת, אָז יִתְעוֹרֵר כּוֹכָב אֶחָד מַפְחִיד בְּאֶמְצַע הָרָקִיעַ כְּגוֹן אַרְגָּמָן, לוֹהֵט וְנוֹצֵץ בַּיּוֹם לְעֵינֵי כָּל הָעוֹלָם..
Zohar Shemot
Continued from previous DZ
111
From the throne of the Holy One that is Binah, the three lines are called one after the other to come up to Binah, with the bird’s nest and the Mashiach. The Holy One, Blessed be He swears them, to remove the evil kingdom from the world by the Messiah, and to avenge the vengeance of Israel, and to continue all the good that the Holy One, Blessed be He planned to give to his people. Then the bird’s nest and the Mashiach return to their place. The Mashiach returns and is concealed in the bird’s nest, as before.
Until now, Rabbi Shimon explained the state of the Mashiach during the exile. He says that the root of Mashiach is from the vicinity of Eden, where it was hidden when the worlds were founded. Also hidden was the bird’s nest, which is the Malchut in the aspect of Chokmah and the side of judgments. On Shabbats and holidays, the Mashiach ascends with a bird’s nest to the Binah, and connect to the three lines of Binah.
From here on Rabbi Shimon explains the process of the revelation of the Mashiach when he comes to redeem Israel. The Mashiach is not ready to redeem Israel before he draws forever the soul levels of Neshama, Chaya, and Yechida that he himself and the bird’s nest are lacking because the Left line brings down harsh and bitter judgments.
Rabbi Shimon would explain the revelation of the different lights of the soul of Mashiach and then the revelation of Mashiach on the lower levels.
112
At the time when the Holy One, Blessed be He, rise to set the worlds in perfection, the letters of the Name will illuminate in perfection, Yod of the Name, which is Chokmah will illuminate with the letter H of the Name, which is Binah, and the Vav of the name, which is Zeir Anpin, Tiferet, will illuminate in the last letter H of the name, which is Malchut, and the YH will be in perfection the Vav and the H.
Then a great star will rise, terrifying the people. This star represents the middle line and will shine in the middle of the sky, in crimson color that includes all the colors because it has the three lines in it. The star would be seen fiery and bright in the day, which means shining the Light of Chassadim, and all the world would see it.
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Daily Zohar 4145
Hebrew translation:
- בֵּין כָּךְ רָאָה רַבִּי אֶלְעָזָר שֶׁהָיָה מִסְתַּלֵּק מַלְאַךְ הַמָּוֶת, וְאָמַר, אֵין גְּזַר דִּין בְּמָקוֹם שֶׁמָּצוּי רַבִּי שִׁמְעוֹן בַּר יוֹחַאי. אָמַר רַבִּי שִׁמְעוֹן לְרַבִּי אֶלְעָזָר בְּנוֹ, תִּכָּנֵס לְכָאן וֶאֱחֹז בְּרַבִּי יִצְחָק, שֶׁהֲרֵי רָאִיתִי בוֹ שֶׁהוּא פּוֹחֵד. נִכְנַס רַבִּי אֶלְעָזָר וְאָחַז בּוֹ, וְרַבִּי שִׁמְעוֹן הֶחֱזִיר פָּנָיו וְלָמַד תּוֹרָה.
- נִרְדַּם רַבִּי יִצְחָק וְרָאָה אֶת אָבִיו. אָמַר לוֹ, בְּנִי, אַשְׁרֵי חֶלְקְךָ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, שֶׁהֲרֵי בֵּין הֶעָלִים שֶׁל עֵץ הַחַיִּים שֶׁבְּגַן עֵדֶן נָתוּן [אַתָּה יוֹשֵׁב] עֵץ גָּדוֹל וְחָזָק בִּשְׁנֵי עוֹלָמוֹת, וְהוּא רַבִּי שִׁמְעוֹן בַּר יוֹחַאי, שֶׁהֲרֵי הוּא אוֹחֵז אוֹתְךָ בַּעֲנָפָיו. אַשְׁרֵי חֶלְקְךָ בְּנִי..
Zohar Vayechi
Continued from previous DZ
152
Meanwhile, Rabbi Elazar saw that the angel of death had gone away. He said there is no existence of judgment in Rabbi Shimon’s place.
Rabbi Shimon said to Rabbi Elazar, his son, come here, and take hold of Rabbi Yitzchak, for I see that he is afraid. Rabbi Elazar entered and held him, and Rabbi Shimon turned away and engaged in the study of the Torah.
Lesson;
The angel of death had no say in the matter, his ‘assignment’ was canceled, and he had to leave.
This paragraph teaches us that “there is no judgment in the place of Rabbi Shimon.” When we study the Zohar, we come to Rabbi Shimon’s place.
Since we live in a world of Malchut, which is separated from the spiritual world and considered darkness, we cannot see or be aware of the miracles that happen to us when we study the Zohar. Without the Zohar, our lives could be many times more challenging.
153
Rabbi Yitzchak fell asleep and saw his father in a dream. His father said to him: My son, blessed is your lot in this world and in the world to come because you sit among the leaves of the Tree of Life from the Garden of Eden. Rabbi Shimon is a great and strong tree in both worlds, and he holds you in his branches. Blessed is your lot, my son.
Lesson;
The dreams that Rabbi Yitzchak experienced before (#146 above) were restored to him after he received back his Tzelem. His father revealed to him that Rabbi Shimon connects both worlds with his Torah studies.
In the world ruled by the Tree of Knowledge, good and bad, the Good side is the life that connects to the Tree of Life that Rabbi Shimon made for us in the Zohar.
As students of the Zohar, we dwell in the branches of Rabbi Shimon’s tree.
Friday would be a good day to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
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Daily Zohar 4144
Hebrew translation:
- אָמַר רַבִּי שִׁמְעוֹן לְרַבִּי יִצְחָק, רָאִיתָ אֶת דְּמוּת אָבִיךָ הַיּוֹם אוֹ לֹא? שֶׁהֲרֵי שָׁנִינוּ, בְּשָׁעָה שֶׁאָדָם מִסְתַּלֵּק מִן הָעוֹלָם, אָבִיו וּקְרוֹבָיו נִמְצָאִים שָׁם, וְרוֹאֶה אוֹתָם וְנוֹדָע לָהֶם, וְכָל אוֹתָם שֶׁיִּהְיֶה מְדוֹרוֹ עִמָּם שֶׁבְּאוֹתוֹ עוֹלָם בְּדַרְגָּה אַחַת, כֻּלָּם מִתְכַּנְּסִים וְנִמְצָאִים עִמּוֹ, וְהוֹלְכִים עִם נִשְׁמָתוֹ עַד הַמָּקוֹם שֶׁתִּשְׁרֶה בִמְקוֹמָהּ. אָמַר, עַד עַכְשָׁו לֹא רָאִיתִי.
- בֵּין כָּךְ קָם רַבִּי שִׁמְעוֹן וְאָמַר, רִבּוֹן הָעוֹלָם, נוֹדָע רַבִּי יִצְחָק אֶצְלֵנוּ, וְהוּא מֵאוֹתָן שֶׁבַע עֵינַיִם שֶׁל כָּאן. הֲרֵי אָחַזְתִּי אוֹתוֹ וְתֵן לִי. יָצָא קוֹל וְאָמַר: כִּסֵּא אֲדוֹנֵנוּ קָרְבָה בְּכַנְפֵי רַבִּי שִׁמְעוֹן, הֲרֵי הוּא שֶׁלְּךָ וְעִמְּךָ יָבֹא בִּזְמַן שֶׁתִּכָּנֵס לִשְׁרוֹת בְּכִסְאֲךָ. אָמַר רַבִּי שִׁמְעוֹן, וַדַּאי..
Zohar Vayechi
DZ 4144
Continued from previous DZ
150
Rabbi Shimon asked Rabbi Yitzchak, did you see the image of your father on this day?” or not. We learned that when a person departs from the world, his father and relatives are there with him, and he sees and recognizes them. All those who will be with him on the same level in the upper world also gather to be with him. They escort his soul to the place where he will dwell. Rabbi Yitzchak said, so far, I have not seen the image of my father.
151
Rabbi Shimon stood up and said, Master of the world, Rabbi Yitzchak is known among us, and he is from those seven eyes, that is, from the seven disciples who remained alive after leaving the Idra Rabba Kadisha (as it is mentioned in Zohar Naso #353). I am holding him, and I ask to give him to me. A voice came out and said, the throne of your Master, that is, the Nukva, came closer for unification by the wings of Rabbi Shimon, that is, by his work and elevating of מים נוקבין female water. Rabbi Yitzchak is yours; bring him with you when you come to sit on your throne, meaning when Rabbi Shimon leaves the world. Rabbi Shimon said; certainly, I will do so. I will bring him with me at the time I leave the world.
Lesson;
Rabbi Shimon made a Torah study to create a vessel, which is the aspect of elevating female water. With this connection, he could ask for Rabbi Yitzchak. Then he made sure that the soul of Rabbi Yitzchak did not pass the spiritual threshold where there was no return. He held his hand to create a bond before asking Hashem to give Rabbi Yitzchak to him. The level of his connection and the purity of Rabbi Shimon was so high that there was no negotiation. He received his wish immediately.
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Daily Zohar 4143
Hebrew translation:
- הָלְכוּ לְרַבִּי שִׁמְעוֹן, מְצָאוּהוּ שֶׁהָיָה יוֹשֵׁב וְעוֹסֵק בַּתּוֹרָה. זָקַף עֵינָיו רַבִּי שִׁמְעוֹן וְרָאָה אֶת רַבִּי יִצְחָק, וְרָאָה אֶת מַלְאַךְ הַמָּוֶת שֶׁרָץ לְפָנָיו וְרוֹקֵד לְפָנָיו. קָם רַבִּי שִׁמְעוֹן, וְאָחַז בְּיַד רַבִּי יִצְחָק. אָמַר, גּוֹזְרַנִי שֶׁמִּי שֶׁרָגִיל לְהִכָּנֵס – יִכָּנֵס, וּמִי שֶׁלֹּא רָגִיל לְהִכָּנֵס – לֹא יִכָּנֵס. נִכְנְסוּ רַבִּי יִצְחָק וְרַבִּי יְהוּדָה, קָשַׁר אֶת מַלְאַךְ הַמָּוֶת בַּחוּץ.
- הִתְבּוֹנֵן רַבִּי שִׁמְעוֹן, וְרָאָה שֶׁעַד עַכְשָׁו טֶרֶם הִגִּיעַ זְמַן, שֶׁהֲרֵי עַד שְׁמֹנֶה שָׁעוֹת שֶׁל הַיּוֹם הָיָה זְמַן. הוֹשִׁיבוֹ לִפְנֵי רַבִּי שִׁמְעוֹן וְהָיָה מְלַמְּדוֹ בַּתּוֹרָה. אָמַר רַבִּי שִׁמְעוֹן לְרַבִּי אֶלְעָזָר בְּנוֹ, שֵׁב עַל הַפֶּתַח, וּמַה [וּמִי] שֶּׁתִּרְאֶה אַל תְּדַבֵּר עִמּוֹ. אִם יִרְצֶה לְהִכָּנֵס לְכָאן, תַּשְׁבִּיעַ אוֹתוֹ שְׁבוּעָה שֶׁלֹּא יִכָּנֵס..
Zohar Vayechi
Continued from previous DZ
148
Rabbi Yehuda and Rabbi Yitzchak went to Rabbi Shimon; they found him engaged in studying the Torah. Rabbi Shimon raised his eyes and saw Rabbi Yitzchak, with the angel of death, running and dancing before him. Rabbi Shimon stood up, held Rabbi Yitzchak’s hand, and said, I decree, whoever is used to come to me regularly will enter, and whoever is not used to come to me will not enter! Rabbi Yitzchak and Rabbi Yehuda came in. Because of the words of Rabbi Shimon, the angel of death was bound outside and could not enter.
149
Rabbi Yehuda and Rabbi Yitzchak went to Rabbi Shimon to use the time Rabbi Yitzchak had to study the Torah with their master. They didn’t have any expectations of what would come after.
Rabbi Shimon looked and saw that the time for Rabbi Yitzchak to die was in the eighth hour of the day. They sat before Rabbi Shimon and engaged with him in the Torah; Rabbi Shimon said to Rabbi Elazar, his son, sit in the doorway, and do not speak to whoever you see, and if he wants to enter here, swear an oath that he will not enter.
Lesson;
Rabbi Yitzchak noticed that his Tzelem had disappeared and knew his time to die was near. Rabbi Shimon was on a higher level and could see the angel of death and Rabbi Yitzchak’s exact time of death. Rabbi Elazar was close to his father and could keep the angel of death outside their place of study. Rabbi Shimon did not waste time and immediately sat with his students to study the Torah before he asked Hashem for Rabbi Yitzchak.
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Daily Zohar 4142
Hebrew translation:
- אָמַר לוֹ, מִנַּיִן לְךָ? אָמַר לוֹ, הֲרֵי נִשְׁמָתִי מִסְתַּלֶּקֶת מִמֶּנִּי בְּכָל לַיְלָה, וְלֹא מְאִירָה לִי בַּחֲלוֹם כְּמוֹ שֶׁהָיְתָה בַּתְּחִלָּה. וְעוֹד, שֶׁכַּאֲשֶׁר אֲנִי מִתְפַּלֵּל וּמַגִּיעַ לְשׁוֹמֵעַ תְּפִלָּה, אֲנִי מַשְׁגִּיחַ בְּצַלְמִי שֶׁבַּכֹּתֶל וְלֹא רוֹאֶה אוֹתוֹ, וְאָמַרְתִּי, הוֹאִיל וְהַצֶּלֶם הָעֳבַר וְלֹא נִרְאֶה, שֶׁהֲרֵי הַכָּרוֹז יוֹצֵא וּמַכְרִיז, שֶׁכָּתוּב (תהלים לט) אַךְ בְּצֶלֶם יִתְהַלֵּךְ אִישׁ – כָּל זְמַן שֶׁצֶּלֶם הָאָדָם לֹא יַעֲבֹר מִמֶּנּוּ, יִתְהַלֵּךְ אִישׁ וְרוּחוֹ עוֹמֶדֶת בְּתוֹכוֹ. כְּשֶׁהָעֳבַר צֶלֶם הָאָדָם וְלֹא נִרְאֶה, אָז הוּא מָעֳבָר מֵהָעוֹלָם הַזֶּה.
- אָמַר לוֹ, וּמִכָּאן, שֶׁכָּתוּב (איוב ח) כִּי צֵל יָמֵינוּ עֲלֵי אָרֶץ. אָמַר לוֹ, כָּל הַדְּבָרִים הַלָּלוּ שֶׁאַתָּה רוֹצֶה שֶׁאֲנִי אֶעֱשֶׂה, אֲבָל אֲבַקֵּשׁ מִמְּךָ, שֶׁבְּאוֹתוֹ עוֹלָם תְּבָרֵר אֶת מְקוֹמִי אֶצְלְךָ כְּמוֹ שֶׁהָיִיתִי בָּעוֹלָם הַזֶּה. בָּכָה רַבִּי יִצְחָק וְאָמַר, בְּבַקָּשָׁה מִמְּךָ שֶׁלֹּא תִפָּרֵד מִמֶּנִּי כָּל הַיָּמִים הַלָּלוּ..
Zohar Vayechi
Continued from previous DZ
146
Rabbi Yehuda asked him, how do you know that you will die, Rabbi Yitzchak said to him, every night, my soul departs from me and does not shine in my dreams as it did before. Furthermore, when I pray and come to “שומע תפילה” “hear prayer” (During Amida), I look at my Tzelem image on the wall, and I didn’t see it. It means that I will die soon.
The Tzelem has been removed from me and is not seen because it was announced in the heavens. It is written;
Psalm 39:7
“אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ אַךְ הֶבֶל יֶהֱמָיוּן יִצְבֹּר וְלֹא יֵדַע מִי אֹסְפָם.”
“Surely every man walks about with Tzelem (Shadow, image); Surely they busy themselves in vain; He heaps up riches, And does not know who will gather them.”
As long as the Tzelem is with a person, his soul stays in the body. When a person’s Tzelem is removed and not seen, the person is removed from the world.
147
Rabbi Yehuda said to him, we also learn that from the verse;
Job 8:9
“כִּי תְמוֹל אֲנַחְנוּ וְלֹא נֵדָע כִּי צֵל יָמֵינוּ עֲלֵי אָרֶץ.”
“For we were born yesterday and knew nothing Because our days on earth are a shadow.”
Rabbi Yehuda said I would do everything you asked me to do, but I ask you to choose my place next to you in the upper world as I was with you in this world. Rabbi Yitzchak wept, and said, please, don’t separate from me all these days.
Lesson;
The great friendship and joined studies bound them in this life and the next. The Torah they studied supported them in this world and would continue to support them in the heavens.
The Tzadikim in the Garden of Eden can choose who will be with them. For this reason, Tzadikim are buried next to other tzadikim and others according to their spiritual levels. Commonly, families buy burial plots for the family ahead of death to be closer to each other in the heavens. It is not good to be buried next to a wicked person.
The Light of the Torah we study and our good deeds create the garment we wear in the heavens. This garment is called חלוקא דרבנן, loosely translated as “the robe of our masters.” After the soul leaves the physical garment in this world, it is dressed in the spiritual garment, “חלוקא דרבנן,” made by the person during his lifetime in this world.
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Daily Zohar 4141
Hebrew translation:
- שָׁנִינוּ, כָּל אוֹתָם שְׁלֹשִׁים יָמִים נִשְׁמָתוֹ יוֹצֵאת מִמֶּנּוּ בְּכָל לַיְלָה, וְעוֹלָה וְרוֹאָה אֶת מְקוֹמָהּ בְּאוֹתוֹ הָעוֹלָם, וְאוֹתוֹ אָדָם לֹא יוֹדֵעַ וְלֹא מַשְׁגִּיחַ וְלֹא שׁוֹלֵט בְּנִשְׁמָתוֹ כָּל אוֹתָם שְׁלֹשִׁים יוֹם כְּמוֹ שֶׁהָיָה בַּתְּחִלָּה, שֶׁכָּתוּב (קהלת ח) אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלֹא אֶת הָרוּחַ וְגוֹ’. אָמַר רַבִּי יְהוּדָה, מִכְּשֶׁמַּתְחִילִים אוֹתָם שְׁלֹשִׁים יוֹם, צֶלֶם הָאָדָם נֶחְשָׁךְ, וְהַדְּמוּת שֶׁנִּרְאֵית בָּאָרֶץ נִמְנַעַת.
- רַבִּי יִצְחָק הָיָה יוֹשֵׁב יוֹם אֶחָד עַל פִּתְחוֹ שֶׁל רַבִּי יְהוּדָה וְהָיָה עָצוּב. יָצָא רַבִּי יְהוּדָה וּמָצָא אוֹתוֹ בַּשַּׁעַר שֶׁלּוֹ שֶׁהָיָה יוֹשֵׁב וְעָצוּב. אָמַר לוֹ, מַה יּוֹם זֶה מִשְּׁאָר יָמִים?
- אָמַר לוֹ, בָּאתִי אֵלֶיךָ לְבַקֵּשׁ מִמְּךָ שְׁלֹשָׁה דְבָרִים. אֶחָד – שֶׁכַּאֲשֶׁר תֹּאמַר דִּבְרֵי תוֹרָה וְתַזְכִּיר מֵאוֹתָם דְּבָרִים שֶׁאֲנִי אָמַרְתִּי, שֶׁתֹּאמַר אוֹתָם בִּשְׁמִי, כְּדֵי לְהַזְכִּיר אֶת שְׁמִי. וְאֶחָד – שֶׁתְּזַכֶּה אֶת יוֹסֵף בְּנִי בַּתּוֹרָה. וְאֶחָד – שֶׁתֵּלֵךְ לְקִבְרִי כָּל שִׁבְעַת הַיָּמִים וּתְבַקֵּשׁ בַּקָּשָׁתְךָ עָלַי..
Zohar Vayechi
Continued from previous DZ
143
During these thirty days, the soul comes out of the body every night and rises to see her place in the upper world. The person doesn’t know or have control over his soul during all these thirty days, as it is written;
Ecclesiastes 8:8
“אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלוֹא אֶת הָרוּחַ וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו.”
“No one has power over the spirit to retain the spirit, And no one has power on the day of death. There is no release from that war, And wickedness will not deliver those who are given to it.”
Rabbi Yehuda said that when these thirty days begin, the image (Heb. צֶלֶם, pronounced, Tzelem) of a person gets dark, and the shape of the Tzelem is no longer seen in this world.
144
Rabbi Yitzchak was sitting at Rabbi Yehuda’s door one day, and he was sad. Rabbi Yehuda went out and saw him at his door. He asked him, what happened that today you are not like on other days?
145
Rabbi Yitzchak told him, I have come to you to ask you for three things: one, when you say the words of the Torah and remember what I said, say them in my name. Also, you will teach Torah to my son, Joseph. Also, go to my grave all seven days of mourning and pray your prayer for me.
Lesson;
This Zohar starts a famous story about how rabbi Shimon controlled the angel of death. Rabbi Yitzchak was a Tzadik and could see his Tzelem. When he stopped seeing it, he went to his friend, Rabbi Yehuda, and asked him to support his soul after his death by mentioning his name during Torah studies. Also, to pray for him, especially during the seven days after his death.
Rabbi Yitzchak did not have a fear of death. And he knew that only the Torah could help him above death. Also, teaching his son Torah would earn him merits because the children are on the same spiritual line, and everything they do affects the line, positively or negatively.
When we study Torah in this world, we support the souls of those in the family that passed away, including those we mention by name.
“Thus you have learned: everyone who says a thing in the name of him who said it brings deliverance into the world.” – Megila 15a
Also, from Ethics of the fathers
https://www.sefaria.org/Pirkei_Avot.6.6?lang=bi&with=Talmud&lang2=en
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Daily Zohar 4140
Hebrew translation:
- וְאִם לֹא נִמְצָא צַדִּיק, אוֹי לְאוֹתָהּ רוּחַ שֶׁצְּרִיכָה לִרְחֹץ בְּאֵשׁ שֶׁדּוֹלֶקֶת וּלְהִתַּקֵּן כְּדֵי לְהִשָּׁאֵב לְגוּף הַמֶּלֶךְ. וְאִם לֹא נִתְקֶנֶת, אוֹי לְאוֹתָהּ רוּחַ שֶׁמִּתְגַּלְגֶּלֶת כְּאֶבֶן בְּכַף הַקֶּלַע, שֶׁכָּתוּב (שמואל-א כה) וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע. שָׁנִינוּ, אִם אוֹתָהּ רוּחַ זוֹכָה, כַּמָּה טוֹבוֹת גְּנוּזִים לָהּ בְּאוֹתוֹ עוֹלָם שֶׁכָּתוּב (ישעיה סד) עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ.
- אָמַר רַבִּי יוֹסֵי, כְּשֶׁמִּתְקָרְבִים יְמֵי אוֹתוֹ הָאִישׁ, שְׁלֹשִׁים יוֹם מַכְרִיזִים עָלָיו בָּעוֹלָם, וַאֲפִלּוּ צִפֳּרֵי הַשָּׁמַיִם מַכְרִיזִים עָלָיו. וְאִם צַדִּיק הוּא, שְׁלֹשִׁים יוֹם מַכְרִיזִים עָלָיו בֵּין הַצַּדִּיקִים בְּגַן עֵדֶן..
Zohar Vayechi
Continued from previous DZ
141
If a person is not found righteous, woe to his soul, that needs to bathe in a burning fire to get cleansed and go back into the king’s body, that is the Holy One, Blessed be He. If he does not correct himself, he goes like a stone into the slingshot (כף הקלע), as it is written, “וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע” “ and the soul of your enemies will be caught in the slingshot” (1 Samuel 25:29).
The souls that have merits earn rewards as it is written;
Isaiah 64:33
“וּמֵעוֹלָם לֹא שָׁמְעוּ לֹא הֶאֱזִינוּ עַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה לוֹ.”
“For since the beginning of the world Men have not heard nor perceived by the ear, Nor has the eye seen any God besides You, Who acts for the one who waits for Him.”
Lesson;
“The one who waits for Him” are those who understand that life in this world is temporary, and during this lifetime, we should seek righteousness at the level each one can reach and wait for the Holy One, Blessed be He, to receive the rewards in the Final Redemption. These rewards are on a level beyond our grasp, as it is written, “ Men have not heard nor perceived by the ear, Nor has the eye seen.” Only Hashem knows because if it were known to all, then there would be no free choice.
We are told to ‘climb’ a steep and high mountain to get the rewards waiting at the top. Most people would abandon the ‘mission’ because it is difficult, and the type of rewards are not known. But if one knew that at the top awaits immortality, perfect health, and pleasures that are far above and beyond what can be experienced in this world, he would crawl day and night to reach the peak.
142
Thirty days before a person dies, his death is announced in the world, and even the birds in the sky announce the same.
If the person is a Tzadik, it is also announced among the Tzadikim in the Garden of Eden.
Lesson;
The process after death is complex and not known to most people. Some go through an easy process, and some go through the most difficult and most painful process, which is the “Hollow of a sling.” This process is forced on those who did evil without repenting. During this process, the soul is cast away through different worlds like a stone sling out from the hollow of a sling. That soul cannot rest in the constant movement, and the pain it suffers is extreme.
Studying the Zohar is a gift and opportunity given to us to cleanse our souls to have an easy path of incarnation. If we earn enough merits, we won’t have to reincarnate and suffer the process until the Resurrection.
There are very few places in the Torah and Bible that give us clues to the process after Life.
1 Samuel 25:29
“וַיָּקָם אָדָם לִרְדָפְךָ וּלְבַקֵּשׁ אֶת נַפְשֶׁךָ וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֵת יְהוָה אֱלֹהֶיךָ וְאֵת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה בְּתוֹךְ כַּף הַקָּלַע”
“Should anyone rise up to pursue you and to seek your life, then the life of my lord shall be bound in the bundle of the living with YHVH your God; but the lives of your enemies He will sling out as from the hollow of a sling.”
The verse above tells about souls that have merits to be in the ‘bundle of livings’ and get Resurrected and the group on the opposite side of those who will be placed in the ‘hollow of a sling‘ and thrown like a stone in every direction with great suffering.
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Daily Zohar 4139
Hebrew translation:
- וּכְשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עָשָׂה דִין בְּמִצְרַיִם, כָּל הַדִּין שֶׁעָשָׂה, בְּאוֹתָהּ צוּרָה, שֶׁהֵם הַמֶּרְכָּבוֹת מַמָּשׁ, וּכְמוֹ שֶׁל אוֹתוֹ הַצַּד מַמָּשׁ. מָה אוֹתוֹ הַצַּד [מַמָּשׁ] הוֹרֵג וּמוֹצִיא נְשָׁמוֹת, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה כְּאוֹתָהּ צוּרָה מַמָּשׁ, שֶׁכָּתוּב (שמות יג) וַיַּהֲרֹג ה’ כָּל בְּכוֹר, וְכֵן בְּכָל מִצְרַיִם בְּאוֹתָהּ צוּרָה מַמָּשׁ. וּמִשּׁוּם כָּךְ דִּמִּיתִיךְ רַעְיָתִי, כְּמוֹ שֶׁלָּהּ מַמָּשׁ לַהֲרֹג, שֶׁכָּתוּב כִּי אֲנִי ה’ אֲנִי הוּא וְלֹא אַחֵר. וְלֶעָתִיד לָבֹא מַה כָּתוּב? (ישעיה סג) מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה וְגוֹ’
- בֹּא רְאֵה מַה כָּתוּב. וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם בְּאֶרֶץ גֹּשֶׁן וַיֵּאָחֲזוּ בָהּ וַיִּפְרוּ וַיִּרְבּוּ מְאֹד. וַיֵּאָחֲזוּ בָהּ – יְרֻשַּׁת עוֹלָמִים. וַיֵּאָחֲזוּ בָהּ – שֶׁהֲרֵי לָהֶם רְאוּיָה, כְּמוֹ שֶׁבֵּאֲרוּהָ. [אָמַר רַבִּי יוֹסֵי] וַיִּפְרוּ וַיִּרְבּוּ מְאֹד, וַדַּאי, שֶׁהֲרֵי הַצַּעַר לֹא שָׁרָה בָהֶם וְעָמְדוּ בְּתַפְנוּקֵי הָעוֹלָם, וּמִשּׁוּם כָּךְ וַיִּפְרוּ וַיִּרְבּוּ מְאֹד. בָּרוּךְ ה’ לְעוֹלָם אָמֵן וְאָמֵן..
Zohar Vayigash
Continued from previous DZ
134
When the Holy One, Blessed be He, brought judgment on Egypt, every judgment he made was in exactly the same way as the chariots of the Sitra Achra do. They kill and take souls, and so did the Holy One, Blessed be He, in the exact same way as it is written;
Exodus 13:15
“וַיְהִי כִּי הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד בְּכוֹר בְּהֵמָה עַל כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל בְּכוֹר בָּנַי אֶפְדֶּה.”
“And it came to pass, when Pharaoh was stubborn about letting us go, that YHVH killed all the firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore I sacrifice to YHVH all males that open the womb, but all the firstborn of my sons I redeem.’”
Although the ways of the Holy One, Blessed be He, is mercy, everything that he did in all of Egypt was exactly the same way as the other side, as it is written, “I have compared you to a mare in the chariot of Pharaoh” (Songs 1:9), to kill and take the souls of men as the chariots of Pharaoh that are the Sitra Achra. It is written, “‘For I will pass through the land of Egypt on that night, and will strike all the firstborn in the land of Egypt” (Exodus 12:12). In the future, Hashem will kill the evil, and not a messenger, as it is written;
Isaiah 63:1
“מִי זֶה בָּא מֵאֱדוֹם חֲמוּץ בְּגָדִים מִבָּצְרָה זֶה הָדוּר בִּלְבוּשׁוֹ צֹעֶה בְּרֹב כֹּחוֹ אֲנִי מְדַבֵּר בִּצְדָקָה רַב לְהוֹשִׁיעַ.”
“Who is this who comes from Edom, With dyed garments from Bozrah, This One who is glorious in His apparel, Traveling in the greatness of His strength?— “I who speak in righteousness, mighty to save.”
135
Genesis 47:27
“וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם בְּאֶרֶץ גֹּשֶׁן וַיֵּאָחֲזוּ בָהּ וַיִּפְרוּ וַיִּרְבּוּ מְאֹד.”
“So Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions there and prospered and multiplied exceedingly.”
Israel dwelt in the land of Goshen, meaning as an eternal possession because it was proper for them to hold on to it and not for the Egyptians. They prospered and multiplied greatly because they had no sorrow and enjoyed the bounties of kings as long as the tribes were alive, and for that reason, they prospered and multiplied greatly.
End of Zohar Vayigash
Baruch Hashem, we completed the study of another Zohar portion.
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Daily Zohar 4138
Hebrew translation:
- בֹּא רְאֵה מַה כָּתוּב, וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה. אָמַר רַבִּי יוֹסֵי, פַּרְעֹה, אַף עַל גַּב שֶׁבֵּאֲרוּהוּ בְּסוֹד אַחֵר, סֶמֶךְ שֶׁסּוֹמְכִים בָּעוֹלָם.
- אֲבָל בֹּא רְאֵה, (שיר א) לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי. בֹּא רְאֵה, יֵשׁ מֶרְכָּבוֹת לִשְׂמֹאל בַּסּוֹד שֶׁל הַצַּד הָאַחֵר, וְיֵשׁ מֶרְכָּבוֹת לְיָמִין בַּסּוֹד שֶׁל לְמַעְלָה שֶׁל קְדֻשָּׁה, וְאֵלֶּה כְּנֶגֶד אֵלֶּה. אֵלֶּה שֶׁל רַחֲמִים, וְאֵלֶּה שֶׁל דִּין..
Zohar Vayigash
Continued from previous DZ
132
Genesis 47:7
“וַיָּבֵא יוֹסֵף אֶת יַעֲקֹב אָבִיו וַיַּעֲמִדֵהוּ לִפְנֵי פַרְעֹה וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה.”
“Then Joseph brought in his father Jacob and set him before Pharaoh, and Jacob blessed Pharaoh.”
Rabbi Yossi said, we have an explanation that the house of Pharaoh is the Binah that reveals the lights and the Sefirot of the Nukva. But on a simple level, Pharaoh is a Klipa from the evil side.
133
Songs 1:9
“לְסֻסָתִי בְּרִכְבֵי פַרְעֹה דִּמִּיתִיךְ רַעְיָתִי.”
“I have compared you, my love, To my filly among Pharaoh’s chariots.”
There are chariots to the Left in the secret of the Sitra Achra, and there are chariots to the Right in the secret of the holiness above. One side is holiness and mercy, and the other side is the Sitra Achra and judgments.
Lesson;
Genesis 46:4
“אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיךָ.”
“I will go down with you to Egypt, and I will also surely bring you up again, and Joseph will put his hand on your eyes.”
Egypt and Pharaoh represented the highest levels of forces on the other side. Hashem promised Jacob to be with him on the way down to Egypt and back home with Joseph, providing everything they needed.
Jacob blessed Pharaoh to have the Nile river overflowing with water to sustain Egypt while his sons were in Egypt.
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Daily Zohar 4137
Hebrew translation:
- וַיֵּרָא אֵלָיו – שֶׁכְּשֶׁנִּרְאֶה הַשֶּׁמֶשׁ עִם הַלְּבָנָה, אָז מְאִירָה הַלְּבָנָה, וּמְאִירָה לְכֻלָּם שֶׁלְּמַטָּה. וְכֵן כְּמוֹ זֶה, כָּל זְמַן שֶׁהַקְּדֻשָּׁה שֶׁלְּמַעְלָה שׁוֹרָה עַל הַמִּקְדָּשׁ שֶׁלְּמַטָּה, מֵאִיר בֵּית הַמִּקְדָּשׁ וְעוֹמֵד בִּשְׁלֵמוּתוֹ. וּכְשֶׁמִּסְתַּלֵּק מִמֶּנּוּ וְנֶחֱרָב בֵּית הַמִּקְדָּשׁ, אָז וַיֵּבְךְּ עַל צַוָּארָיו עוֹד, שֶׁכֻּלָּם בָּכוּ עַל הַמִּקְדָּשׁ שֶׁנֶּחֱרָב. עוֹד, מַה זֶּה עוֹד? זוֹ הַגָּלוּת הָאַחֲרוֹנָה.
- אָז כֵּיוָן שֶׁרָאָה יַעֲקֹב וְהִסְתַּכֵּל שֶׁהִנֵּה הַתִּקּוּן שֶׁלְּמַטָּה נִתְקַן כְּמוֹ שֶׁלְּמַעְלָה, אָז אָמַר אָמוּתָה הַפָּעַם וְגוֹ’. כִּי עוֹדְךָ חָי, שֶׁהִתְקַיַּמְתָּ בַּסּוֹד שֶׁל הַבְּרִית הַקָּדוֹשׁ שֶׁנִּקְרָא חַי הָעוֹלָמִים, וּמִשּׁוּם כָּךְ כִּי עוֹדְךָ חָי. וְעַל כֵּן בָּרִאשׁוֹנָה אָמַר, רַב עוֹד יוֹסֵף בְּנִי חָי, שֶׁצָּרִיךְ לַעֲמֹד בַּסּוֹד שֶׁל חַי, וְהִנֵּה נִתְבָּאֵר..
Zohar Vayigash
Continued from previous DZ
Genesis 46:29
“וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו גֹּשְׁנָה וַיֵּרָא אֵלָיו וַיִּפֹּל עַל צַוָּארָיו וַיֵּבְךְּ עַל צַוָּארָיו עוֹד.”
“So Joseph made ready his chariot and went up to Goshen to meet his father Israel, and he looked at him, and fell on his neck and wept on his neck a good while.”
130
He asks what the meaning of “וַיֵּרָא אֵלָיו is” “and he looked at him.” The way it was written has the meaning that he was seen and then left. And he says, when the sun is visible to the moon, then the moon illuminates, and illuminates all those who are in the world below. Likewise, as long as the supreme holiness, that is, the light of Zeir Anpin, is on the Holy Temple below, which is the Nukva, illuminates the Temple and stands in its perfection. But here it was said, “and he looked at him,” which means that the light appeared and went away, and after the supreme light of Zeir Anpin went away, the scripture says, “וַיֵּבְךְּ עַל צַוָּארָיו עוֹד” “and wept on his neck a good while” because they all cried for the destruction of the Holy Temple, and the light ceasing from the Nukva. Because of that, the Light returns to the Right.
“a good while” “עוֹד” is the last exile, when most of the judgments continue on Israel because the Left is in control.
131
And then because Jacob saw and looked that the correction below in Zeir Anpin and Nukva is the same as the one above in Father and Mother, that is unification with the control of the Right to open the Light from above. Then he said;
Genesis 46:30
“וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף אָמוּתָה הַפָּעַם אַחֲרֵי רְאוֹתִי אֶת פָּנֶיךָ כִּי עוֹדְךָ חָי.”
“And Israel said to Joseph, “Now let me die since I have seen your face because you are still alive.”
This means that Joseph exists in the secret of the holy covenant called “חי העולמים” “world lives,” and for this reason, because Joseph still lives, Jacob said, “my son Joseph lives,” and he could make the unification to restore the Light with Chassadim from the Right.
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Daily Zohar 4136
Hebrew translation:
- וּכְשֶׁנִּתְקָנִים כְּלַפֵּי הַכִּסֵּא, מַה כָּתוּב? וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה. וַהֲרֵי בֵּאַרְנוּ, [דְּמוּת] שֶׁהָאֶבֶן הַטּוֹבָה הַזּוֹ בַּכִּסֵּא, שֶׁעוֹמֵד עַל אַרְבָּעָה עַמּוּדִים, וְעַל אוֹתוֹ הַכִּסֵּא דְּמוּת שֶׁל אָדָם, לְהִתְחַבֵּר בּוֹ יַחַד וּלְהִתְבָּרֵךְ כָּרָאוּי.
- וּכְשֶׁהִיא נִתְקֶנֶת כְּלַפֵּי אָדָם, שֶׁהַכֹּל יִהְיֶה מֶרְכָּבָה [נ”א קְדוֹשָׁה, וְאָז כָּל הַמֶּרְכָּבָה] אַחַת לָאָדָם הַזֶּה, אָז כָּתוּב: וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ – זֶה הַצַּדִּיק. וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו גֹּשְׁנָה. לִקְרַאת יִשְׂרָאֵל – זֶה הַסּוֹד שֶׁל אָדָם. גֹּשְׁנָה – הִתְקָרְבוּת אַחַת, לְהִתְקָרֵב יַחַד בְּקָרְבָּן אֶחָד וְיִחוּד אֶחָד..
Zohar Vayigash
Continued from previous DZ
128
When the firmaments and the living creatures are set as the aspect of the throne, It is written;
Ezekiel 1:26
“וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה.”
“And above the firmament over their heads was the likeness of a throne, in appearance like a sapphire stone; on the likeness of the throne was a likeness with the appearance of a man high above it.”
It was explained that the good stone, which is the Nukva, is fixed on a throne that stands on four pillars, and on that throne is the figure of a man, who is Zeir Anpin, to connect with him together, that the throne, which is the Nukva, will connect with the man above it, who is Zeir Anpin, and be properly nourished and blessed by him.
The sky and the above-mentioned living creatures are sometimes fixed in terms of a throne and sometimes in terms of a chariot. And both of them prepare the Nukva for unification with Zeir Anpin. When they are under the control of the Right, they are called Throne. And when they are under the control of the Left, they are called Chariot.
129
When the firmaments and the living creatures, which are the secret of the Nukva, are fixed to be all one chariot for this man, who is Zeir Anpin, then it is said;
Genesis 46:29
“וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו גֹּשְׁנָה וַיֵּרָא אֵלָיו וַיִּפֹּל עַל צַוָּארָיו וַיֵּבְךְּ עַל צַוָּארָיו עוֹד.”
“So Joseph made ready his chariot and went up to Goshen to meet his father Israel, and he presented himself to him, and fell on his neck and wept on his neck a good while.”
Joseph is called Tzaddik, Yessod of Zeir Anpin. He tied and united his chariot, the Nukva in the secret of the firmaments and the living creatures, as explained above. He “Went up” towards Israel, his father, who is the secret of the man in the chariot that is above the throne, which is Zeir Anpin.
“To Goshen” means coming closer for unification.
The word “Goshen” has the meanings of “גשו אלי” “come to me” (Genesis 45:4), which is the secret of the unification of Zeir Anpin and Nukva.
Lesson;
Jacob is the chariot for the center column of the Tree of Life, and Joseph is the chariot for Yessod.
The secret behind “So Joseph made ready his chariot and went up to Goshen to meet his father Israel;” is the restoring of the connection of the upper part of the Tree of Life to Yessod. It allowed the continuation of the upper Light to Malchut.
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Daily Zohar 4135
Hebrew translation:
- וְיֵשׁ חַיָּה לְמַעְלָה עַל הַתַּחְתּוֹנִים עַל שְׁאָר הַחַיּוֹת שֶׁלְּמַטָּה, וְכֻלָּם נִזּוֹנִים מִמֶּנָּה, וְאַרְבַּעַת צִדְדֵי הָעוֹלָם רְשׁוּמִים בָּהּ, פָּנִים מְאִירוֹת יְדוּעוֹת [דִּינִים] לְכָל צַד, וְהִיא שׁוֹלֶטֶת עַל אַרְבָּעָה צְדָדִים, וְהִנֵּה פֵּרְשׁוּהָ, שֶׁהֵם שָׁלֹשׁ לְצַד זֶה וְשָׁלֹשׁ לְצַד זֶה, וְכֵן לְאַרְבַּעַת צִדְדֵי הָעוֹלָם.
- וְיֵשׁ רָקִיעַ לְמַעְלָה מִן הָרָקִיעַ, וְהָרָקִיעַ הַזֶּה שֶׁשּׁוֹלֵט עֲלֵיהֶם, כֻּלָּם מִסְתַּכְּלִים כְּלַפָּיו. מַה כָּתוּב? (יחזקאל א) וְתַחַת הָרָקִיעַ כַּנְפֵיהֶם יְשָׁרוֹת אִשָּׁה אֶל אֲחוֹתָהּ וְגוֹ’, מִשּׁוּם שֶׁכֻּלָּם שׁוֹלְטִים עַל מַה שֶּׁנִּפְקְדוּ, וּשְׁלִיחוּת שֶׁל מִדַּת הַחֶבֶל בָּהֶם.
- וְהֵם תִּשְׁעָה לְכָל צַד, לְאַרְבַּעַת צִדְדֵי הָעוֹלָם, וְהֵם ל”ו בְּחֶשְׁבּוֹן. וּכְשֶׁכֻּלָּם מִתְחַבְּרִים, נַעֲשִׂים רִשּׁוּם אֶחָד, בְּסוֹד שֶׁל שֵׁם אֶחָד, בְּיִחוּד שָׁלֵם כָּרָאוּי..
Zohar Vayigash
Continued from previous DZ
125
And there is a living creature that is above the lower ones, meaning above the other living creatures that are below the world of Atzilut, which is the face of a man, the Nukva, and they all nourished from the higher one. The four directions of the world are part of her, which is the secret of Chessed and Gevurah, Tiferet, and Malchut, as described above. The three faces of a Lion, Ox, and Eagle illuminate in each of the four directions. The direction of south and north are Right and Left. The east is the Middle line, and the west is the Nukva that rules over the four directions.
The three faces are in each of the four directions, as explained previously.
126
And there is a firmament above the firmament, which rules over the three firmaments. The Right and the Left are above each other, and the Middle firmament is the one that rules over both, meaning it controls and includes them in each other.
The same with the living creatures. They look to the middle line to integrate with it.
Ezekiel 1:23
“וְתַחַת הָרָקִיעַ כַּנְפֵיהֶם יְשָׁרוֹת אִשָּׁה אֶל אֲחוֹתָהּ לְאִישׁ שְׁתַּיִם מְכַסּוֹת לָהֵנָּה וּלְאִישׁ שְׁתַּיִם מְכַסּוֹת לָהֵנָּה אֵת גְּוִיֹּתֵיהֶם.”
“And under the firmament, their wings spread out straight, one toward another. Each one had two which covered one side, and each one had two which covered the other side of the body.”
They rule over what they were appointed to because the middle line sustains the illumination of both together. The Right illuminates from above to below, and the Left one from below to above; therefore, the right wing is equal to the left wing.
The binding force is an aspect of a rope that extends according to the force of the Masach of the Middle line, which binds the Right and Left together.
127
The three firmaments are found on each side; that is, they are included from each other, and each of the three has three, which makes nine to all sides. There are nine on the east side and nine on the west side, and so on the other sides. That is four times nine, making thirty-six firmaments. When they are connected, they become one, in the secret of one name, that is, the Nukva that is called ‘name,’ in the proper and complete unification.
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Daily Zohar 4134
Hebrew translation:
- וְאֵלֶּה וְאֵלֶּה בָּאוּ, מִשּׁוּם כָּךְ אֲשֶׁר שָׁלַח יוֹסֵף, אֲשֶׁר שָׁלַח פַּרְעֹה. וּכְשֶׁיָּצְאוּ יִשְׂרָאֵל מִן הַגָּלוּת מַה כָּתוּב? (ישעיה סו) וְהֵבִיאוּ אֶת כָּל אֲחֵיכֶם מִכָּל הַגּוֹיִם מִנְחָה לַה’ וְגוֹ’.
- וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ. רַבִּי יִצְחָק פָּתַח וְאָמַר, (יחזקאל א) וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל רָאשֵׁיהֶם מִלְמַעְלָה. הַפָּסוּק הַזֶּה בֵּאֲרוּהוּ, אֲבָל בֹּא רְאֵה, יֵשׁ חַיָּה לְמַעְלָה מִן הַחַיָּה, וְיֵשׁ חַיָּה קְדוֹשָׁה שֶׁעוֹמֶדֶת עַל רֹאשׁ הַחַיּוֹת.
- וְיֵשׁ חַיָּה עֶלְיוֹנָה לְמַעְלָה עַל כָּל שְׁאָר הַחַיּוֹת, וְזוֹ [וְיֵשׁ] הַחַיָּה שׁוֹלֶטֶת עַל כֻּלָּם, מִשּׁוּם שֶׁכַּאֲשֶׁר הַחַיָּה הַזּוֹ נוֹתֶנֶת וּמְאִירָה לְכֻלָּם, אָז כֻּלָּן נוֹסְעוֹת לְמַסְעוֹתֵיהֶן וְנוֹתְנוֹת זוֹ לָזוֹ וְשׁוֹלְטוֹת זוֹ עַל זוֹ..
Zohar Vayigash
Continued from previous DZ
122
They came to Jacob, both in terms of a wagon that Joseph sent and in terms of a wagon that Pharaoh sent (Genesis 46:5). And so it is written;
Genesis 45:27
“וַיְדַבְּרוּ אֵלָיו אֵת כָּל דִּבְרֵי יוֹסֵף אֲשֶׁר דִּבֶּר אֲלֵהֶם וַיַּרְא אֶת הָעֲגָלוֹת אֲשֶׁר שָׁלַח יוֹסֵף לָשֵׂאת אֹתוֹ וַתְּחִי רוּחַ יַעֲקֹב אֲבִיהֶם.”
“But when they told him all the words which Joseph had said to them, and when he saw the carts which Joseph had sent to carry him, the spirit of Jacob their father revived.”
And when Israel came out of exile, it is written;
Isaiah 66:20
“וְהֵבִיאוּ אֶת כָּל אֲחֵיכֶם מִכָּל הַגּוֹיִם מִנְחָה לַיהוָה בַּסּוּסִים וּבָרֶכֶב וּבַצַּבִּים וּבַפְּרָדִים וּבַכִּרְכָּרוֹת עַל הַר קָדְשִׁי יְרוּשָׁלִַם אָמַר יְהוָה כַּאֲשֶׁר יָבִיאוּ בְנֵי יִשְׂרָאֵל אֶת הַמִּנְחָה בִּכְלִי טָהוֹר בֵּית יְהוָה.”
“Then they shall bring all your brethren for an offering to YHVH out of all nations, on horses and in chariots and in litters, on mules and on camels, to My holy mountain Jerusalem,” says YHVH, “as the children of Israel bring an offering in a clean vessel into the house of YHVH.”
Because then all the nations will bring an offering to God like Pharaoh.
123
Genesis 46:29
“וַיֶּאְסֹר יוֹסֵף מֶרְכַּבְתּוֹ וַיַּעַל לִקְרַאת יִשְׂרָאֵל אָבִיו גֹּשְׁנָה וַיֵּרָא אֵלָיו וַיִּפֹּל עַל צַוָּארָיו וַיֵּבְךְּ עַל צַוָּארָיו עוֹד.”
“So Joseph made ready his chariot and went up to Goshen to meet his father Israel, and he presented himself to him, and fell on his neck and wept on his neck a good while.”
Ezekiel 1:22
“וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא נָטוּי עַל רָאשֵׁיהֶם מִלְמָעְלָה.”
“The likeness of the firmament above the heads of the living creatures was like the color of an awesome crystal, stretched out over their heads.”
R. Yitzchak quoted this verse and said it was explained that there is a living creature above a living creature. The living creature with the aspect of the Right line, which is the face of a Lion, Chessed, is higher and more important than the living creature on the Left line, which is the face of an OX. Because the four living creatures are in the secret of the Holy chariot: a Lion, an Ox, and an Eagle. The three are against the three lines, Right, Left, and Middle. The fourth living creature is the face of man, which includes the three.
There is a holy living creature standing on the heads of the others, meaning that the living creature on the Left line, which is the face of an Ox, Gevurah, and after its inclusion on the Right, the Mochin (Light of the upper three sefirot) of all the living creatures is drawn from it, because from the Left line the light of Chokmah is drawn. It has the aspect of the heads of the living creatures.
124
There is a superior living creature above all the others, that is, the living creature with the aspect of the middle line, which is the face of an Eagle, Tiferet, and since it forces the Right and the Left to be together with each other, it is considered to be above them, which means, more important than them. And this creature rules over all of them because it gives power and illuminates them. That is the secret of the power of the Masach (Chirik, curtain on the middle line) and the Light of Chassadim, that operate in the middle line. Then they are all in movement, meaning that they are included in each other, and give each other strength. They control each other, and each one is given control over them. The Right side controls the face of the Lion, the Left controls the face of the Ox, and the Middle controls the face of an eagle.
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Daily Zohar 4133
Hebrew translation:
- בֹּא רְאֵה, חֲלוֹם שֶׁלֹּא נִפְתַּר, כְּאִגֶּרֶת שֶׁלֹּא נִקְרְאָה. וּבֹא רְאֵה, מִשּׁוּם שֶׁלֹּא נִזְכָּר, כְּמִי שֶׁלֹּא הִכִּיר אוֹתוֹ. וְעַל זֶה, מִי שֶׁנִּשְׁכַּח מִמֶּנּוּ חֲלוֹם וְלֹא יָדַע אוֹתוֹ, לֹא עוֹמֵד עָלָיו לְהִתְקַיֵּם. וּמִשּׁוּם זֶה יוֹסֵף הָיָה זוֹכֵר אֶת חֲלוֹמוֹ, כְּדֵי לְהִתְקַיֵּם, מִשּׁוּם שֶׁלֹּא יִשָּׁכַח הַחֲלוֹם מִמֶּנּוּ לְעוֹלָם, וְהָיָה תָמִיד מְצַפֶּה לוֹ. וַיֹּאמֶר אֲלֵהֶם מְרַגְּלִים אַתֶּם. הוּא זָכַר אֶת הַחֲלוֹם, אֲבָל לֹא אָמַר לָהֶם דָּבָר, אֶלָּא מְרַגְּלִים אַתֶּם.
- פָּתַח רַבִּי יוֹסֵי וְאָמַר, (קהלת ה) כִּי בָּא הַחֲלוֹם בְּרֹב עִנְיָן וְקוֹל כְּסִיל בְּרֹב דְּבָרִים. כִּי בָּא הַחֲלוֹם בְּרֹב עִנְיָן, הִנֵּה פֵּרְשׁוּהָ שֶׁכַּמָּה הֵם הָעוֹזְרִים בַּחֲלוֹם, וּמְמֻנִּים דְּרָגוֹת עַל דְּרָגוֹת, עַד שֶׁהַחֲלוֹמוֹת מֵהֶם כֻּלָּם אֱמֶת, וּמֵהֶם שֶׁיֵּשׁ בָּהֶם אֱמֶת וְכָזָב. אֲבָל לְאוֹתָם צַדִּיקֵי הָאֱמֶת, אֵין מִתְגַּלִּים לָהֶם דְּבָרִים כּוֹזְבִים כְּלוּם, אֶלָּא כֻּלָּם אֱמֶת..
Zohar Miketz
Continued from previous DZ
147
An unsolved dream is like an unread letter, which does nothing to its recipient. A forgotten dream is like it has no meaning and, as such, won’t be fulfilled.
For this reason, Joseph remembered his dream so that it would come true and never be forgotten. He would always wait for it, and when he saw his brothers, he said to them, “you are spies” (Genesis 42:9). He remembered the dream, but He didn’t say anything to them except “you are spies.”
148
Rabbi Yossi said a dream comes with many details, including foolish aspects. He explains that a dream comes with a lot of helpers, and some of them help make the dream come true. They are appointed helpers on many levels of the dream; some are true, and some are mixed with truth and lies.
For true righteous people, dreams show all truth without lies.
Lesson;
To have dreams with messages of truth, we need to have purity. Bedtime Shema helps a lot in having dreams with messages that are mostly true.
Having a special Shabbat Hanukkah and Rosh Chodesh giving Tzedakah makes it an excellent opportunity to expand your vessel for the Light of this special Shabbat.
As always, Friday would be a good day to make a ** Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, an aspect of Yessod expands the vessel for the Light and honor of Shabbat.
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Daily Zohar 4132
Hebrew translation:
- פָּתַח אוֹתוֹ הָאִישׁ בְּסוֹד הַחֲלוֹם וְאָמַר, וַיִּזְכֹּר יוֹסֵף אֵת הַחֲלֹמוֹת אֲשֶׁר חָלַם לָהֶם וְגוֹ’. וַיִּזְכֹּר יוֹסֵף אֵת הַחֲלֹמוֹת, וְכִי לָמָּה יוֹסֵף [אָמַר אוֹ] זָכַר לָהֶם אוֹתָם הַחֲלוֹמוֹת שֶׁחָלַם לָהֶם, וּמַה הוֹעִיל לוֹ אִלּוּ לֹא הִזְכִּיר לָהֶם, שֶׁהֲרֵי יוֹסֵף הָיָה חָכָם, וְכָתוּב כָּל עָרוּם יַעֲשֶׂה בְדָעַת וּכְסִיל יִפְרֹשׂ אִוֶּלֶת?
- אֲבָל כֵּיוָן שֶׁרָאָה שֶׁהֵם בָּאוּ וּמִשְׁתַּחֲוִים לוֹ אַפַּיִם עַל הָאָרֶץ, אָז נִזְכַּר מִמַּה שֶּׁחָלַם לָהֶם כְּשֶׁהָיָה עִמָּהֶם, שֶׁכָּתוּב וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי. אָמַר יוֹסֵף בְּשָׁעָה שֶׁרָאָה שֶׁכּוֹרְעִים אֶחָיו לְפָנָיו, שֶׁכָּתוּב וַיָּבֹאוּ אֲחֵי יוֹסֵף וַיִּשְׁתַּחֲווּ לוֹ אַפַּיִם אָרְצָה, אָז וַיִּזְכֹּר יוֹסֵף אֵת הַחֲלֹמוֹת אֲשֶׁר חָלַם, שֶׁהֲרֵי רָאָה שֶׁהֵם קַיָּמִים.
- עוֹד, וַיִּזְכֹּר יוֹסֵף אֵת הַחֲלֹמוֹת אֲשֶׁר חָלַם – זָכַר אוֹתָם, מִשּׁוּם שֶׁאֵין שִׁכְחָה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. שֶׁהֲרֵי חֲלוֹם שֶׁהוּא טוֹב, צָרִיךְ אָדָם לְהַזְכִּירוֹ, שֶׁלֹּא יִשָּׁכַח, וְאָז מִתְקַיֵּם, שֶׁהֲרֵי כְּמוֹ שֶׁנִּשְׁכָּח לִפְנֵי הָאָדָם, כָּךְ נִשְׁכָּח עָלָיו..
Zohar Miketz
Continued from previous DZ
144
Genesis 42:9
“וַיִּזְכֹּר יוֹסֵף אֵת הַחֲלֹמוֹת אֲשֶׁר חָלַם לָהֶם וַיֹּאמֶר אֲלֵהֶם מְרַגְּלִים אַתֶּם לִרְאוֹת אֶת עֶרְוַת הָאָרֶץ בָּאתֶם.”
“Then Joseph remembered the dreams which he had dreamed about them, and said to them, “You are spies! You have come to see the nakedness of the land!”
He asked, why did Joseph remember these dreams about his brothers. What would have happened to him if he didn’t remember them, after all, Joseph was wise, and it is written;
Proverbs 13:16
“כָּל עָרוּם יַעֲשֶׂה בְדָעַת וּכְסִיל יִפְרֹשׂ אִוֶּלֶת.”
“Every prudent man acts with knowledge, But a fool lays open his folly.”
145
He answers since Joseph saw that his brothers come and bow down to him, he remembered what he had dreamed of when he was with them, that it is written;
Genesis 37:7
“וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי.”
“There we were, binding sheaves in the field. Then behold, my sheaf arose and also stood upright; and indeed your sheaves stood all around and bowed down to my sheaf.”
Joseph remembered the dreams he had dreamed because he saw them come true.
146
Joseph remembered them because there is no forgetting before the Holy One, Blessed be He. When the dream is good, the person needs to remember it so that it will not be forgotten, and then it comes true, because just as it is forgotten in the person, so will it be forgotten from above, and it does not come true.
Lesson;
When we have good dreams, we should put them in writing or tells a kosher dream interpreter. We share our dreams only with a good Torah scholar with experience in dream interpretation.
Never tell a dream to someone who is jealous of you or have negative opinions. Even if they are not spiritual, they can still have power to manifest wrong interpretations.
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Daily Zohar 4131
Hebrew translation:
- וּמִשּׁוּם כָּךְ עֹבֵד אַדְמָתוֹ זֶה גַן עֵדֶן, שֶׁצָּרִיךְ לַעֲשׂוֹת וְלַעֲבֹד וְלִמְשֹׁךְ לָהּ בְּרָכוֹת מִלְמַעְלָה, וּכְשֶׁמִּתְבָּרֶכֶת וְנִמְשָׁכוֹת לָהּ בְּרָכוֹת מִלְמַעְלָה, גַּם הוּא מִתְבָּרֵךְ עִמָּהּ. בֹּא רְאֵה שֶׁהַכֹּהֵן שֶׁמְּבָרֵךְ מִתְבָּרֵךְ, כְּמוֹ שֶׁנֶּאֱמַר (במדבר ו) וַאֲנִי אֲבָרֲכֵם. וּמִשּׁוּם כָּךְ עֹבֵד אַדְמָתוֹ יִשְׂבַּע לָחֶם – זֶהוּ הַמָּזוֹן שֶׁלְּמַעְלָה. וּמְרַדֵּף רֵיקִים – מִי שֶׁיִּתְדַּבֵּק בַּצַּד הָאַחֵר שֶׁהוּא מְרַדֵּף רֵיקִים – יִשְׂבַּע רִישׁ וַדַּאי. אָמַר רַבִּי יוֹסֵי, אַשְׁרֶיךָ שֶׁזָּכִיתָ לַדָּבָר הַזֶּה.
- עוֹד פָּתַח וְאָמַר פָּסוּק אַחֲרָיו, (משלי כח) אִישׁ אֱמוּנוֹת רַב בְּרָכוֹת. זֶהוּ אָדָם שֶׁבּוֹ אֱמוּנַת הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּמוֹ רַבִּי יֵיסָא הַזָּקֵן, שֶׁאַף עַל גַּב שֶׁהָיָה לוֹ מַאֲכָל שֶׁל אוֹתוֹ הַיּוֹם לֶאֱכֹל, לֹא הָיָה מַתְקִין אוֹתוֹ עַד שֶׁהָיָה מְבַקֵּשׁ מְזוֹנוֹ לִפְנֵי הַמֶּלֶךְ הַקָּדוֹשׁ. אַחַר שֶׁהִתְפַּלֵּל תְּפִלָּתוֹ וּבִקֵּשׁ מְזוֹנוֹ מִלִּפְנֵי הַמֶּלֶךְ, אָז הָיָה מַתְקִין, וְהָיָה תָמִיד אוֹמֵר: לֹא נַתְקִין עַד שֶׁיִּנָּתְנוּ מִבֵּית הַמֶּלֶךְ.
- וְאָץ לְהַעֲשִׁיר לֹא יִנָּקֶה, מִשּׁוּם שֶׁלֹּא רָצָה לְהִשְׁתַּדֵּל בַּתּוֹרָה, שֶׁהִיא הַחַיִּים שֶׁל הָעוֹלָם הַזֶּה וְהַחַיִּים שֶׁל הָעוֹלָם הַבָּא. עַכְשָׁו שֶׁהִיא הַשָּׁעָה לְהִשְׁתַּדֵּל בַּתּוֹרָה – נִשְׁתַּדֵּל..
Zohar Miketz
Continued from previous DZ
Proverbs 28:19
“עֹבֵד אַדְמָתוֹ יִשְׂבַּע לָחֶם וּמְרַדֵּף רֵקִים יִשְׂבַּע רִישׁ.”
“He who toils his land will have plenty of bread, But he who follows frivolity will have poverty enough!”
141
He works his land, is the Garden of Eden, which is the Nukva, and man should make and work to draw blessings from above, from Zeir Anpin. When the Nukva is blessed from above, the person is also blessed with her.
The priest who blesses the people is also blessed, as it is written, “and I will bless them” (Numbers 6:27). Because of that, the worker of his land, that is, he who works to continue abundance for the Nukva, “יִשְׂבַּע לָחֶם” “will have plenty of bread.” This is the sustenance from above that he receives for his work because the one who blesses is blessed.
“וּמְרַדֵּף רֵקִים” “he who follows frivolity” is the one who adheres to the Sitra Achra (the other side), “יִשְׂבַּע רִישׁ” “will have poverty.”
Rabbi Yossi said to the Jew who shared these words, bless you for earning the merits of this wisdom.
Lesson;
All blessings come from above. Even the priests that Hashem appointed to bless the people start by acknowledging the channel of blessing from Hashem. They start with a blessing “Bless you, our God, King of the world, who sanctified us with the holiness of Aaron and commanded us to bless his people Israel with love.”
To be blessed, we bless others with love to channel the blessings from above. Even when others ask us to bless them, we never start with “I bless you…”, instead, we say, “May Hashem bless you with all that you need” or “B”H, you are blessed with…”. Only then the Light of the blessing is channeled through us to others, so we are blessed first.
We always include others in our prayers to have a bigger channel of blessings.
142
He continues and quotes the verse that follows the above verse;
Proverbs 28:20
“אִישׁ אֱמוּנוֹת רַב בְּרָכוֹת וְאָץ לְהַעֲשִׁיר לֹא יִנָּקֶה.”
“A man with faith will abound with blessings, But he who hastens to be rich will not go unpunished.”
“A man with faith” in the Holy One, Blessed be He, “will abound with blessings.” Like Rabbi Yeisa, the elder that even though he had the food ready for him, he did not make the table until he asked the Holy King to provide him with sustenance.
He would always say, we will not prepare the table until the provisions are given from the king’s house.
143
“וְאָץ לְהַעֲשִׁיר לֹא יִנָּקֶה” “He who hastens to be rich will not go unpunished” because he did not want to engage with the Torah, which is life in this world and life in the next. Now is the time to engage in the study of the Torah.
Lesson;
Material possessions belong to this world and can never be carried to the next world after we die in this world. We use material wealth only to serve our souls by doing more good deeds. That is why giving tithe and Tzedaka have the aspect of sharing our blessings and acting that draws more blessings to us. Even a person that receives charity need to give a tithe from the little he has unless all his ‘income’ goes to food and shelter.
Even little sharing opens the channel of blessings from above.
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Daily Zohar 4130
Hebrew translation:
- אָמַר אוֹתוֹ הַיְּהוּדִי, וְקוֹרֵא לוֹ שָׁלוֹם. אָמַר רַבִּי יוֹסֵי, כָּךְ זֶה וַדַּאי שֶׁנִּקְרֵאת שָׁלוֹם. קָם אוֹתוֹ הַיְּהוּדִי וְהִשְׁתַּתֵּף עִמּוֹ. פָּתַח אוֹתוֹ הַיְּהוּדִי וְאָמַר, (משלי כח) עֹבֵד אַדְמָתוֹ יִשְׂבַּע לָחֶם וּמְרַדֵּף רֵיקִים יִשְׂבַּע רִישׁ. הַפָּסוּק הַזֶּה קָשֶׁה, וְכִי שְׁלֹמֹה הַמֶּלֶךְ, שֶׁהוּא חָכָם מִכָּל בְּנֵי הָעוֹלָם, אֵיךְ אָמַר שֶׁיִּתְאַמֵּץ אָדָם לַעֲבֹד אֶת הָאֲדָמָה וּלְהִשְׁתַּדֵּל אַחֲרֶיהָ וְיַעֲזֹב חַיֵּי עוֹלָם?.
- אֶלָּא סוֹד הוּא. פָּתַח וְאָמַר, (בראשית ב) וַיִּקַּח ה’ אֱלֹהִים אֶת הָאָדָם וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ, וּבֵאֲרוּהוּ שֶׁהוּא בְּסוֹד הַקָּרְבָּנוֹת. בֹּא רְאֵה, לְעָבְדָהּ – זֶה הַמֶּלֶךְ הָעֶלְיוֹן. וּלְשָׁמְרָהּ – זֶה הַמֶּלֶךְ הַתַּחְתּוֹן. הָעוֹלָם הָעֶלְיוֹן וְהָעוֹלָם הַתַּחְתּוֹן. לְעָבְדָהּ – [לַזָּכָר] בַּסּוֹד שֶׁל זָכוֹר. וּלְשָׁמְרָהּ – בַּסּוֹד שֶׁל שָׁמוֹר..
Zohar Miketz
Continued from previous DZ
139
Isaiah 32:17
“וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם וַעֲבֹדַת הַצְּדָקָה הַשְׁקֵט וָבֶטַח עַד עוֹלָם.”
“The work of righteousness (Tzedakah) will be peace (Shalom), And the effect of righteousness, quietness, and assurance forever.”
The Jew with Rabbi Yossi said we also find the name Shalom (peace) in Tzedakah. Indeed it is so, said Rabbi Yossi. The Jew stood up and joined the Torah study. He opened the discourse by saying;
Proverbs 28:19
“עֹבֵד אַדְמָתוֹ יִשְׂבַּע לָחֶם וּמְרַדֵּף רֵקִים יִשְׂבַּע רִישׁ.”
“He who toils his land will have plenty of bread, But he who follows frivolity will have poverty enough!”
These words of King Solomon are difficult. How the king, who was the wisest of all people of the world, said that man would strive to cultivate the earth and lay down eternal life.
140
He answers, this is the secret of;
Genesis 2:15
“וַיִּקַּח יְהוָה אֱלֹהִים אֶת הָאָדָם וַיַּנִּחֵהוּ בְגַן עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ.”
“Then YHVH God took the man and put him in the garden of Eden to tend and keep it.”
It was explained that working in the garden is the secret of sacrifice offerings. “To tend” to it is to continue abundant blessings from the supreme King, Zeir Anpin. “To keep it” is to keep the abundance received by the lower king, the Nukva.
The scripture speaks about the upper world, Zeir Anpin, and the lower world, the Nukva. To tend to it is the aspect of “זכור” “remember the Shabat” (Exodus 20:7) and to keep it is the aspect of “שמור” “Keep the day of the Shabbat” (Deuteronomy 5:11)
That is why in the first tablets, which were in the aspects of Zeir Anpin, it is written, “Remember the day of the Sabbath to sanctify it,” and the last tablets, which is the aspect of the Nukva, it is written, “keep the Sabbath day, holy.”
Lesson;
This Zohar explains that when King Solomon said, “He who toils his land will have plenty of bread.”, He referred to our toil in studying and following the Torah. Then we can have plenty of ‘bread’ that is the abundance of Light coming from Zeir Anpin to Malchut.
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Daily Zohar 4129
Hebrew translation:
- וְאַחַר כָּךְ הִזְהִיר אֶת הָאָדָם וְאָמַר, וַיֹּאמֶר לָאָדָם הֵן יִרְאַת ה’ הִיא חָכְמָה וְסוּר מֵרָע בִּינָה, שֶׁהֲרֵי הִיא מִתְעַטֶּרֶת עַל הַתַּחְתּוֹנִים לִירָא וְלָדַעַת אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא בִּגְלָלָהּ. וְסוּר מֵרָע בִּינָה, בֵּרוּר מֵהַפְּסֹלֶת שֶׁלֹּא לִקְרַב עִמּוֹ, וְאָז הַשְׁגָּחַת [הִמָּצְאוּת] הַבִּינָה לָדַעַת וּלְהִסְתַּכֵּל בִּכְבוֹד הַמֶּלֶךְ הָעֶלְיוֹן.
- רַבִּי יוֹסֵי קָם לַיְלָה אֶחָד לְהִשְׁתַּדֵּל בַּתּוֹרָה, וְהָיָה שָׁם עִמּוֹ יְהוּדִי אֶחָד שֶׁפָּגַשׁ בּוֹ בְּאוֹתוֹ הַבַּיִת. פָּתַח רַבִּי יוֹסֵי וְאָמַר, (משלי י) לֹא יוֹעִילוּ אוֹצְרוֹת רֶשַׁע וּצְדָקָה תַּצִּיל מִמָּוֶת. לֹא יוֹעִילוּ אוֹצְרוֹת רֶשַׁע – אֵלּוּ הֵם שֶׁלֹּא מִשְׁתַּדְּלִים בַּתּוֹרָה, וְהוֹלְכִים אַחַר דִּבְרֵי הָעוֹלָם וְלִכְנֹס אוֹצְרוֹת רֶשַׁע. מַה כָּתוּב? (קהלת ה) וְאָבַד הָעֹשֶׁר הַהוּא בְּעִנְיַן רָע, מִשּׁוּם שֶׁהֵם אוֹצְרוֹת רֶשַׁע.
- וּצְדָקָה תַּצִּיל מִמָּוֶת – אֵלּוּ שֶׁמִּשְׁתַּדְּלִים בַּתּוֹרָה וְיוֹדְעִים דְּרָכֶיהָ לְהִשְׁתַּדֵּל בָּהּ, שֶׁהֲרֵי הַתּוֹרָה נִקְרֵאת עֵץ חַיִּים, וְנִקְרֵאת צְדָקָה, שֶׁכָּתוּב (דברים ו) וּצְדָקָה תִּהְיֶה לָּנוּ.דָּבָר אַחֵר וּצְדָקָה תַּצִּיל מִמָּוֶת – זוֹ צְדָקָה מַמָּשׁ, וְהִיא בִּשְׁנֵי גְוָנִים וּבִשְׁנֵי צְדָדִים. קוֹרֵא לוֹ תּוֹרָה וְקוֹרֵא לוֹ צְדָקָה, וְהַכֹּל אֶחָד..
Zohar Miketz
Continued from previous DZ
136
The following verse warns man;
Job 28:28
“וַיֹּאמֶר לָאָדָם הֵן יִרְאַת אֲדֹנָי הִיא חָכְמָה וְסוּר מֵרָע בִּינָה.”
“And to man He said, ‘Behold, the fear of the Lord, that is wisdom (Chokmah), And to depart from evil is understanding (Binah).’ ”
The fear of God is Chokmah and the aspect of the Nukva. It adorns the lower levels to instill awe and knowledge of God.
“Depart from evil ” is Binah, and the separation from bad, to keep it away from holiness, that is, to know and look with awe and respect to the Supreme King.
137
Rabbi Yossi got up one night to study the Torah, and there was one Jew with him who met him in that house. And Rabbi Yossi opened and said,
Proverbs 10:2
“לֹא יוֹעִילוּ אוֹצְרוֹת רֶשַׁע וּצְדָקָה תַּצִּיל מִמָּוֶת.”
“Treasures of wickedness profit nothing, But righteousness delivers from death.”
The treasures of wickedness are those who do not deal with the Torah and follow the world’s material possessions to gather up evil treasures that will not be of any use.
Ecclesiastes 5:13
“וְאָבַד הָעֹשֶׁר הַהוּא בְּעִנְיַן רָע וְהוֹלִיד בֵּן וְאֵין בְּיָדוֹ מְאוּמָה.”
“and those riches perish by evil adventure, and if he has begotten a son, there is nothing in his hand.”
138
Proverbs 10:2
“לֹא יוֹעִילוּ אוֹצְרוֹת רֶשַׁע וּצְדָקָה תַּצִּיל מִמָּוֶת.”
“Treasures of wickedness profit nothing, But righteousness (Tzedaka) delivers from death.”
Tzedakah is the aspect of the ones who deal with the Torah and know its ways, and strive in it. Because the Torah is called a Tree of Life, and it is called Tzedaka, as it is written,
Deuteronomy 6:25
“וּצְדָקָה תִּהְיֶה לָּנוּ כִּי נִשְׁמֹר לַעֲשׂוֹת אֶת כָּל הַמִּצְוָה הַזֹּאת לִפְנֵי יְהוָה אֱלֹהֵינוּ כַּאֲשֶׁר צִוָּנוּ.”
“Then it will be righteousness (Tzedaka) for us if we are careful to observe all these commandments before YHVH our God, as He has commanded us.’”
Another thing, Tzedakah will save you from death is the real Tzedaka that is given to the poor. Two ways and two aspects to the word Tzedaka; real Tzedaka and the Torah.
The Torah saves us from death because the Torah is a Tree of Life. It will save us from death in the name of the commandment that gives life to the poor.
{||}
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Daily Zohar 4128
Hebrew translation:
- וְיוֹסֵף שֶׁהָיָה יוֹדֵעַ תּוֹרָה, וְאֶחָיו נָפְלוּ בְיָדוֹ, לָמָּה גִלְגֵּל עֲלֵיהֶם כָּל הַגִּלְגּוּל הַזֶּה, וַהֲרֵי הוּא יָדַע אֶת הַתּוֹרָה שֶׁלִּמֵּד אוֹתוֹ אָבִיו? אֶלָּא חַס וְשָׁלוֹם שֶׁיּוֹסֵף גִּלְגֵּל עֲלֵיהֶם גִּלְגּוּלִים לִנְקֹם מֵהֶם, אֶלָּא כָּל זֶה לֹא עָשָׂה אֶלָּא לְהָבִיא אֶת אָחִיו בִּנְיָמִין אֶצְלוֹ, שֶׁתְּשׁוּקָתוֹ הָיְתָה אֵלָיו, וְהוּא לֹא הִשְׁאִיר אֶת אֶחָיו לִפֹּל, שֶׁהֲרֵי כָּתוּב וַיְצַו יוֹסֵף וַיְמַלְּאוּ אֶת כְּלֵיהֶם בָּר וְגוֹ’, וְכָל זֶה כְּדֵי שֶׁלֹּא יִפְּלוּ.
- רַבִּי יְהוּדָה אָמַר, כְּשֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַלְּבָנָה, הָיָה תָמִיד מִסְתַּכֵּל בָּהּ, כַּכָּתוּב (דברים יא) תָּמִיד עֵינֵי ה’ אֱלֹהֶיךָ בָּהּ. הַשְׁגָּחָתוֹ בָהּ תָּמִיד. וְכָתוּב אָז רָאָהּ, שֶׁהֲרֵי הַשֶּׁמֶשׁ בְּהַשְׁגָּחָתוֹ בָהּ מְאִירָה. וַיְסַפְּרָהּ, מַה זֶּה וַיְסַפְּרָהּ? כְּמוֹ שֶׁנֶּאֱמַר (איוב כח) מְקוֹם סַפִּיר אֲבָנֶיהָ.
- הֱכִינָהּ, שֶׁהִיא יוֹשֶׁבֶת בְּתִקּוּן בִּשְׁנֵים עָשָׂר תְּחוּמִים מְחֻלֶּקֶת לְשִׁבְעִים שָׂרִים, הִתְקִין אוֹתָהּ בְּשִׁבְעָה עַמּוּדִים עֶלְיוֹנִים לְהֵאוֹר וְלָשֶׁבֶת עַל שְׁלֵמוּת. וְגַם חֲקָרָהּ, לְהַשְׁגִּיחַ עָלֶיהָ תָּמִיד, פַּעַם אַחַר פַּעַם, שֶׁאֵין פּוֹסֵק לְעוֹלָמִים..
Zohar Miketz
Continued from previous DZ
133
Joseph knew the Torah where it is written;
Leviticus 19:18
“לֹא תִקֹּם וְלֹא תִטֹּר אֶת בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה.”
“You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am YHVH.”
He asks why Joseph gave his brothers a hard time when they came to Egypt? and he replies we should not think that Joseph did what he did to them to take revenge on them. But he did all this only because he desired to bring Benjamin, his brother, to him. He supported them as it is written;
Genesis 42:25
“וַיְצַו יוֹסֵף וַיְמַלְאוּ אֶת כְּלֵיהֶם בָּר וּלְהָשִׁיב כַּסְפֵּיהֶם אִישׁ אֶל שַׂקּוֹ וְלָתֵת לָהֶם צֵדָה לַדָּרֶךְ וַיַּעַשׂ לָהֶם כֵּן.”
“Then Joseph gave a command to fill their sacks with grain, to restore every man’s money to his sack, and to give them provisions for the journey. Thus he did for them.”
134
Job 28:27
“אָז רָאָהּ וַיְסַפְּרָהּ הֱכִינָהּ וְגַם חֲקָרָהּ.”
“Then He saw it and declared it; He prepared it and examined it.”
Rabbi Yehuda explains that when the Holy One Blessed be He saw the moon, that is the Nukva, he would always look at it, as it is written;
Deuteronomy 11:12
“אֶרֶץ אֲשֶׁר יְהוָה אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי יְהוָה אֱלֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה.”
“a land for which YHVH your God cares; the eyes of YHVH your God are always on it, from the beginning of the year to the very end of the year.”
“Then He saw” is the sun, Zeir Anpin, that watches the Nukva and receives Light. Zeir Anpin does not receive the aspect of ‘seeing’ that is the secret of Chokmah only when he is in unification with the Nukva.
“And declared it” “וַיְסַפְּרָהּ” is from the word “Saphire” or “Sefira,” which is a source of Light.
135
“He prepared it,” meaning the Nukva, in twelve places, divided into seventy ministers to receive the Light of the seven sefirot, Chessed, Gevurah, Tiferet, Netzach, Hod, Yessod, and Malchut of Binah.
“And examined it” means to protect the Nukva continuously forever so the other side won’t take her light.
{||}
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Daily Zohar 4127
Hebrew translation:
- בּוֹ כָּתוּב (בראשית כז) וְאֵת עֹרֹת גְּדָיֵי הָעִזִּים הִלְבִּישָׁה עַל יָדָיו וְעַל חֶלְקַת צַוָּארָיו, מִשּׁוּם כָּךְ – וַיִּטְבְּלוּ אֶת הַכֻּתֹּנֶת בַּדָּם, הִקְרִיבוּ לוֹ כֻּתֹּנֶת לְהַכְחִישׁ אוֹתוֹ. וְהַכֹּל זֶה כְּנֶגֶד זֶה. הוּא גָּרַם שֶׁכָּתוּב וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדֹלָה עַד מְאֹד, מִשּׁוּם כָּךְ גָּרְמוּ לוֹ שֶׁחָרַד חֲרָדָה בַּזְּמַן הַהוּא, שֶׁכָּתוּב הַכֶּר נָא הַכְּתֹנֶת בִּנְךָ הִיא אִם לֹא.
- רַבִּי חִיָּיא אָמַר, כָּתוּב בּוֹ (שם) הַאַתָּה זֶה בְּנִי עֵשָׂו אִם לֹא – לוֹ כָּתוּב, הַכְּתֹנֶת בִּנְךָ הִיא אִם לֹא. וּמִשּׁוּם כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַקְדֵּק עִם הַצַּדִּיקִים בְּכָל מַה שֶּׁהֵם עוֹשִׂים.
- רַבִּי אַבָּא אָמַר [נ”א אָמַר רַבִּי אַבָּא], כֵּיוָן שֶׁכָּל הַשְּׁבָטִים רָאוּ אוֹתוֹ הַצַּעַר שֶׁל אֲבִיהֶם, וַדַּאי הִתְנַחֲמוּ וְנָתְנוּ עַצְמָם עַל יוֹסֵף שֶׁיִּפְדּוּ אוֹתוֹ אִלְמָלֵא יִמְצְאוּ אוֹתוֹ. כֵּיוָן שֶׁרָאוּ שֶׁלֹּא יְכוֹלִים, חָזְרוּ אֶל יְהוּדָה וְהֶעֱבִירוּ אוֹתוֹ מֵעֲלֵיהֶם, מִשּׁוּם שֶׁהוּא הָיָה מֶלֶךְ עֲלֵיהֶם, [וְאָז ס”א וְכֵיוָן שֶׁ] הֶעֱבִירוּהוּ מֵעֲלֵיהֶם, מַה כָּתוּב? וַיְהִי בָּעֵת הַהִיא וַיֵּרֶד יְהוּדָה וְגוֹ’..
Zohar Vayeshev
Continued from previous DZ
142
Genesis 27:16
“וְאֵת עֹרֹת גְּדָיֵי הָעִזִּים הִלְבִּישָׁה עַל יָדָיו וְעַל חֶלְקַת צַוָּארָיו.”
“And she put the skins of the kids of the goats on his hands and on the smooth part of his neck.”
Because of what Rebecca did with Jacob, it says that Jacob’s sons “dipped the tunic in the blood” to weaken him, parallel to his past actions. He caused it as it is written; “וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדֹלָה עַד מְאֹד” “Then Isaac trembled exceedingly”.
Because of this, his sons caused him to experience fear and tremble. At that time, it is written;
Genesis 37:33
“וַיְשַׁלְּחוּ אֶת כְּתֹנֶת הַפַּסִּים וַיָּבִיאוּ אֶל אֲבִיהֶם וַיֹּאמְרוּ זֹאת מָצָאנוּ הַכֶּר נָא הַכְּתֹנֶת בִּנְךָ הִוא אִם לֹא.”
“Then they sent the tunic of many colors, and they brought it to their father and said, “We have found this. Do you know whether it is your son’s tunic or not?”
143
Genesis 27:21
“וַיֹּאמֶר יִצְחָק אֶל יַעֲקֹב גְּשָׁה נָּא וַאֲמֻשְׁךָ בְּנִי הַאַתָּה זֶה בְּנִי עֵשָׂו אִם לֹא.”
“Isaac said to Jacob, “Please come near, that I may feel you, my son, whether you are really my son Esau or not.”
Rabbi Chiya said the question was repeated when the sons asked Jacob, “Do you know whether it is your son’s tunic or not?”. It is because the Holy One, Blessed be He, is strict with the Tzadikim in everything they do.
144
Rabbi Aba said, Since all the tribes (Jacob’s sons) saw their father’s sorrow, they must have regretted selling Joseph and given their souls for Joseph to redeem him if they could find him. Since they saw that they could not find him, they returned to Yehuda, who previously advised them to sell Joseph, and removed him from his position because he was their king. Because of that, we read in the next chapter; “וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה” “It happened at that time that Judah went down…” (Genesis 38:1)
Lesson;
Our actions registered above and all the wrongs, big or small, must be corrected in one way or another, in this life or the next. Since Jacob had only small things, he had corrections in his lifetime.
If not identified and connected to a sin we made in this lifetime, the pain we experience is most likely carried from previous lives. We accept the ‘painment’ and stay with the Light until we are thoroughly cleansed, in this lifetime or the next.
Friday would be a good day, and significantly significant during the month of Kislev to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, an aspect of Yessod expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.
Show DZ reading video
Daily Zohar 4126
Hebrew translation:
- בֹּא רְאֵה כַּמָּה גָרַם לִרְאוּבֵן מִשּׁוּם שֶׁהוּא הִשְׁתַּדֵּל לְהַחֲיוֹת אֶת יוֹסֵף. מַה כָּתוּב? (דברים לג) יְחִי רְאוּבֵן וְאַל יָמֹת וְגוֹ’. שֶׁהֲרֵי מִשּׁוּם זֶה, אַף עַל גַּב שֶׁיָּדַע שֶׁנִּלְקְחָה בְכוֹרָתוֹ מִמֶּנּוּ וְנִתְּנָה לְיוֹסֵף, הִשְׁתַּדֵּל לְהַחֲיוֹת אוֹתוֹ, וְהִתְפַּלֵּל מֹשֶׁה וְאָמַר יְחִי רְאוּבֵן וְאַל יָמֹת, וְהִתְקַיֵּם בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. מָה הַטַּעַם? מִשּׁוּם זֶה, וּמִשּׁוּם שֶׁעָשָׂה תְשׁוּבָה מֵהַמַּעֲשֶׂה הַהוּא. שֶׁכָּל מִי שֶׁעוֹשֶׂה תְשׁוּבָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַיֵּם אוֹתוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא.
- בֹּא רְאֵה מַה כָּתוּב? וַיִּקְחוּ אֶת כְּתֹנֶת יוֹסֵף וְגוֹ’. הֲרֵי בֵּאֲרוּהוּ, שֶׁמִּשּׁוּם שֶׁדַּם הַשָּׂעִיר דּוֹמֶה לְדָם שֶׁל אָדָם. אֲבָל בֹּא רְאֵה, אַף עַל גַּב שֶׁהַדָּבָר בָּא כָּרָאוּי, הַקָּדוֹשׁ בָּרוּךְ הוּא מְדַקְדֵּק עִם הַצַּדִּיקִים אֲפִלּוּ כְּחוּט הַשַּׂעֲרָה.
- יַעֲקֹב עָשָׂה מַעֲשֶׂה כָּרָאוּי, בַּמֶּה? מִשּׁוּם שֶׁהִקְרִיב לְאָבִיו שָׂעִיר, שֶׁהוּא צַד הַדִּין הַקָּשֶׁה, וְעִם כָּל זֶה, מִשּׁוּם שֶׁהוּא הִקְרִיב שָׂעִיר וְהִכְחִישׁ אֶת אָבִיו שֶׁהוּא הַצַּד שֶׁלּוֹ, נֶעֱנַשׁ בַּשָּׂעִיר הָאַחֵר הַזֶּה שֶׁהִקְרִיבוּ לוֹ בָּנָיו אֶת הַדָּם שֶׁלּוֹ..
Zohar Vayeshev
Continued from previous DZ
139
Reuven made big efforts to save the life of Joseph. Even though he knew that the birthright was taken from him and given to Joseph, he tried to save his life. Moses blessed him for his efforts saying;
Deuteronomy 33:6
“יְחִי רְאוּבֵן וְאַל יָמֹת וִיהִי מְתָיו מִסְפָּר.”
“Let Reuben live, and not die, Nor let his men be few.”
This blessing gave Reuben life in this world and in the world to come. In addition to saving Joseph’s life, Reuben repented for the act of changing his father’s bed (Genesis 35:22).
Anyone who repents, the Holy One, Blessed be He, gives him life in this world and in the next.
140
Genesis 37:31
“וַיִּקְחוּ אֶת כְּתֹנֶת יוֹסֵף וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים וַיִּטְבְּלוּ אֶת הַכֻּתֹּנֶת בַּדָּם.”
“So they took Joseph’s tunic, killed a kid of the goats, and dipped the tunic in the blood.”
The blood of the goat is similar to human blood.
Even though Jacob did not sin when he brought a kid of a goat to his father, the Holy One, Blessed be He, is strict with the righteous, even with little things.
141
Jacob acted appropriately when he offered his father a goat; that is the aspect of harsh judgment. His offering weakened his father’s side of judgment, and therefore the aspect of judgment got a hold in Jacob. Because of that, he was punished with another goat that his sons slaughtered to show the blood of Joseph.
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Daily Zohar 4125
Hebrew translation:
- וְכָאן אִם יָמוּת, לֹא יְכוֹלִים לוֹ, וְיִשָּׁאֵר כָּל גּוּפוֹ שָׁלֵם וְאָשִׁיב אוֹתוֹ לְאַבָּא שָׁלֵם, וְעַל כֵּן לְמַעַן הַצִּיל אֹתוֹ מִיָּדָם לַהֲשִׁיבוֹ אֶל אָבִיו, אַף עַל גַּב שֶׁיָּמוּת שָׁם. וּמִשּׁוּם כָּךְ אָמַר הַיֶּלֶד אֵינֶנּוּ, וְלֹא אָמַר אֵינֶנּוּ חַי, אֶלָּא אָמַר אֵינֶנּוּ – אֲפִלּוּ מֵת.
- בֹּא רְאֵה מַה שֶּׁעָשָׂה, שֶׁהוּא בְחָכְמָה הָיָה מְשַׁתֵּף עַצְמוֹ עִמָּהֶם, שֶׁכָּתוּב לֹא נַכֶּנּוּ נָפֶשׁ, וְלֹא כָתוּב לֹא תַכּוּהוּ, וְהוּא לֹא הָיָה שָׁם כְּשֶׁנִּמְכַּר יוֹסֵף, שֶׁהֲרֵי כֻּלָּם שִׁמְּשׁוּ אֶת אֲבִיהֶם, כָּל אֶחָד וְאֶחָד יוֹם אֶחָד, וְאוֹתוֹ הַיּוֹם הָיָה שֶׁל רְאוּבֵן, וְעַל כֵּן רָצָה שֶׁבְּאוֹתוֹ הַיּוֹם שֶׁהָיָה הַשִּׁמּוּשׁ שֶׁלּוֹ לֹא יֵאָבֵד יוֹסֵף, וּמִשּׁוּם כָּךְ כָּתוּב וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר וְהִנֵּה אֵין יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת בְּגָדָיו. וְהִנֵּה אֵין יוֹסֵף דַּוְקָא, אֲפִלּוּ [חַי אוֹ] מֵת, מִיָּד וַיָּשָׁב אֶל אֶחָיו וַיֹּאמֶר הַיֶּלֶד אֵינֶנּוּ.
- וַאֲפִלּוּ רְאוּבֵן לֹא יָדַע מֵאוֹתָהּ הַמְּכִירָה שֶׁל יוֹסֵף. וַהֲרֵי בֵּאֲרוּהוּ שֶׁהַשְּׁכִינָה הִשְׁתַּתְּפָה עִמָּהֶם, וְעַל כֵּן לֹא יָדַע רְאוּבֵן מֵהַמְּכִירָה הַהִיא שֶׁל יוֹסֵף, וְלֹא הִתְגַּלְּתָה לוֹ עַד אוֹתוֹ הַזְּמַן שֶׁיּוֹסֵף הִתְגַּלָּה לְאֶחָיו..
Zohar Vayeshev
Continued from previous DZ
136
Reuben thought if Joseph died in the pit away from his brother’s reach, he could bring his body to his father.
That is why the verse says, “that he might deliver him out of their hands, and bring him back to his father” (Genesis 37:22).
Genesis 37:28-30
“Then Midianite traders passed by, so the brothers pulled Joseph up and lifted him out of the pit and sold him to the Ishmaelites for twenty shekels of silver. And they took Joseph to Egypt.
“וַיָּשָׁב רְאוּבֵן אֶל הַבּוֹר וְהִנֵּה אֵין יוֹסֵף בַּבּוֹר וַיִּקְרַע אֶת בְּגָדָיו.” “Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he tore his clothes.”
“וַיָּשָׁב אֶל אֶחָיו וַיֹּאמַר הַיֶּלֶד אֵינֶנּוּ וַאֲנִי אָנָה אֲנִי בָא.”
“And he returned to his brothers and said, “The lad is no more; and I, where shall I go?”
Reuben went to the pit to check on Joseph but did not find him. He went to his brothers, telling them Joseph was not there, meaning he was not even dead.
137
Reuben was wise to include himself with the brothers when he said, “Let us not kill him,” not “don’t kill him.”
He was not there when Joseph was sold because they were all serving their father every of them for one day, and that day was Reuben’s turn. He wanted to use this day, and get Joseph out of the pit dead or alive, as it is written, “Then Reuben returned to the pit” (Genesis 37:29). After the shock of losing his brother, he returned to his brothers telling them that Joseph was not found.
138
Reuven did not know about the sale of Joseph. It was explained that the Shechina participated in the sale, and all of them were not allowed to disclose the sale of Joseph; therefore, Reuben did not know about it. It was not revealed to him until Joseph revealed himself to his brothers in Egypt.
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Daily Zohar 4124
Hebrew translation:
- וּמִשּׁוּם כָּךְ אָמַר לְמַעַן הַצִּיל אֹתוֹ מִיָּדָם, מִיָּדָם דַּוְקָא, וְלֹא כָתוּב לְמַעַן הַצִּיל אוֹתוֹ וְיוֹתֵר לֹא. אֶלָּא אָמַר רְאוּבֵן, יִנָּצֵל מִיָּדָם, וְאִם יָמוּת בַּבּוֹר – יָמוּת. וּמִשּׁוּם כָּךְ כָּתוּב וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ מִיָּדָם
- בֹּא רְאֵה כַּמָּה הִיא חֲסִידוּתוֹ שֶׁל רְאוּבֵן, שֶׁמִּשּׁוּם שֶׁיָּדַע שֶׁשִּׁמְעוֹן וְלֵוִי, הַשֻּׁתָּפוּת וְהַחָכְמָה וְהַחֲבֵרוּת שֶׁלָּהֶם הֵם קָשִׁים, שֶׁכַּאֲשֶׁר הִתְחַבְּרוּ בִּשְׁכֶם הָרְגוּ כָּל זָכָר [ס”א וְזֶה שֶׁהָרְגוּ כָּל זָכָר], לֹא דַי לָהֶם, אֶלָּא שֶׁנּוֹטְלִים נָשִׁים וָטַף וְכֶסֶף וְזָהָב וְכָל הַבְּהֵמוֹת וְכָל כְּלֵי יְקָר וְכָל מִי שֶׁנִּמְצָא בַּקִּרְיָה, וְלֹא דַי, אֶלָּא שֶׁאֲפִלּוּ כָּל מַה שֶּׁבַּשָּׂדֶה נָטְלוּ, שֶׁכָּתוּב (בראשית לד) וְאֶת אֲשֶׁר בָּעִיר וְאֶת אֲשֶׁר בַּשָּׂדֶה לָקָחוּ.
- אָמַר, וּמָה הַקִּרְיָה הַגְּדוֹלָה כָּזוֹ לֹא נִצַּל מֵהֶם – אִלְמָלֵא הָעֶלֶם הַזֶּה יִפֹּל בִּידֵיהֶם, לֹא יַשְׁאִירוּ מִמֶּנּוּ חֲתִיכַת בָּשָׂר בָּעוֹלָם, וְעַל כֵּן אָמַר טוֹב לְהִנָּצֵל מֵהֶם, שֶׁלֹּא יַשְׁאִירוּ מִמֶּנּוּ שְׁאֵרִית בָּעוֹלָם וְלֹא יִרְאֶה מִמֶּנּוּ אַבָּא כְּלוּם לְעוֹלָמִים..
Zohar Vayeshev
Continued from previous DZ
133
Genesis 37:21
“וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ מִיָּדָם וַיֹּאמֶר לֹא נַכֶּנּוּ נָפֶשׁ.”
“But Reuben heard it, delivered him out of their hands, and said, “Let us not kill him.”
The scripture says, “he delivered him out of their hand,” not a simple “saved him.” Reuben thought the best way to save Joseph was to take him away from their hands, which could be a certain death. If Joseph is supposed to die, it can also be in the pit.
134
Reuven knew that when Shimon and Levi are together with their deception, it can be difficult because when they joined forces in Shechem, they killed every male in the city, and that was not enough for them; they also took women and children, silver and gold, and every animal, and every precious thing.
All of this was not enough for them, so they even took everything in the field as it is written;
Genesis 34:28
“אֶת צֹאנָם וְאֶת בְּקָרָם וְאֶת חֲמֹרֵיהֶּם וְאֵת אֲשֶׁר בָּעִיר וְאֶת אֲשֶׁר בַּשָּׂדֶה לָקָחוּ.”
“They took their sheep, their oxen, and their donkeys, what was in the city and what was in the field,”
135
Reuben thought such a great city was not spared from their hands, and if this child fell into their hands, they would not leave a piece of his flesh in this world. Therefore he said it would be better to save him from them because they would not go any part of him in the world, and my father would not see anything of him forever.
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Daily Zohar 4123
Hebrew translation:
- וַיִקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה, רֶמֶז עַל שֶׁזָּרְקוּ אוֹתוֹ לְתוֹךְ הַמִּצְרִים, הַמָּקוֹם שֶׁלֹּא נִמְצָא בּוֹ סוֹד הָאֱמוּנָה כְּלָל. רַבִּי יִצְחָק אָמַר, אִם נְחָשִׁים וְעַקְרַבִּים הָיוּ בוֹ, לָמָּה כָּתוּב בִּרְאוּבֵן לְמַעַן הַצִּיל אֹתוֹ מִיָּדָם לַהֲשִׁיבוֹ אֶל אָבִיו, וְכִי לֹא חָשַׁשׁ רְאוּבֵן לָזֶה שֶׁהִנֵּה אוֹתָם נְחָשִׁים וְעַקְרַבִּים יַזִּיקוּ אוֹתוֹ, וְאֵיךְ אָמַר לַהֲשִׁיבוֹ אֶל אָבִיו, וְכָתוּב לְמַעַן הַצִּיל אוֹתוֹ?.
- אֶלָּא שֶׁרָאָה רְאוּבֵן שֶׁהַנֵּזֶק נִמְצָא בִּידֵי אֶחָיו, מִשּׁוּם שֶׁיָּדַע כַּמָּה הֵם שׂוֹנְאִים אוֹתוֹ וּרְצוֹנָם לַהֲרֹג אוֹתוֹ. אָמַר רְאוּבֵן, טוֹב לְהַפִּיל אוֹתוֹ לְתוֹךְ בּוֹר הַנְּחָשִׁים וְהָעַקְרַבִּים וְלֹא יִמָּסֵר בִּידֵי שׂוֹנְאָיו שֶׁלֹּא מְרַחֲמִים עָלָיו. מִכָּאן אָמְרוּ, יַפִּיל אָדָם עַצְמוֹ לָאֵשׁ אוֹ לְבוֹר שֶׁל נְחָשִׁים וְעַקְרַבִּים וְלֹא יִמָּסֵר בִּידֵי שׂוֹנְאָיו [שֶׁמְּעַטִּים הֵם שֶׁיְּכוֹלִים לְהִנָּצֵל, וּמִשּׁוּם כָּךְ אָמַר לְמַעַן הַצִּיל אֹתוֹ מִיָּדָם].
- מִשּׁוּם שֶׁכָּאן בִּמְקוֹם הַנְּחָשִׁים וְהָעַקְרַבִּים – אִם הוּא צַדִּיק, הַקָּדוֹשׁ בָּרוּךְ הוּא יַרְחִישׁ לוֹ נֵס, וְלִפְעָמִים שֶׁזְּכוּת אָבוֹת מְסַיְּעִים לָאָדָם וְיִנָּצֵל מֵהֶם. אֲבָל כֵּיוָן שֶׁנִּמְסָר בִּידֵי שׂוֹנְאָיו, מְעַטִּים הֵם שֶׁיְּכוֹלִים לְהִנָּצֵל..
Zohar Vayeshev
Continued from previous DZ
130
Genesis 37:24
“וַיִּקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם.”
“Then they took him and cast him into a pit. And the pit was empty; there was no water in it.”
Throwing Joseph into the pit without water implies that Joseph would end up in Egypt, a place lacking faith, which is the secret of faith.
Genesis 37:22
“וַיֹּאמֶר אֲלֵהֶם רְאוּבֵן אַל תִּשְׁפְּכוּ דָם הַשְׁלִיכוּ אֹתוֹ אֶל הַבּוֹר הַזֶּה אֲשֶׁר בַּמִּדְבָּר וְיָד אַל תִּשְׁלְחוּ בוֹ לְמַעַן הַצִּיל אֹתוֹ מִיָּדָם לַהֲשִׁיבוֹ אֶל אָבִיו.”
“And Reuben said to them, “Shed no blood, but cast him into this pit which is in the wilderness, and do not lay a hand on him”—that he might deliver him out of their hands, and bring him back to his father.”
Rabbi Yitzchak refers to the sages saying that even though the pit was empty, it had snakes and scorpions. He asks, in this case, why Ruben was not worried that the snakes and scorpions could hurt Joseph when he intended to “bring him back to his father.”
131
He answers, Reuben saw that when he was in the hands of his brothers, the damage would be certain because he knew how much they hated him and their desire was to kill him.
Reuben said it would be better to throw him into the pit with snakes and scorpions and not be delivered into the hands of his enemies who do not have mercy on him. Hence the sages said a person should throw himself into the fire or a pit of snakes and scorpions and not deliver himself into the hands of his enemies.
132
Because here, instead of snakes and scorpions, if he is righteous, the Holy One Blessed be He will perform a miracle for him, and sometimes the merits of his ancestors stand up to help a person, and he will be saved from them, but if he is delivered into the hands of his enemies, few can be saved.
Lesson;
People with hate are determined to hurt the other person. The danger of getting hurt by snakes, scorpions, and other creatures is not certain because they don’t have free choice as people, so they are under the control of Hashem.
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Daily Zohar 4122
Hebrew translation:
- וּמִשּׁוּם כָּךְ, אוֹתוֹ שֶׁלֹּא מִשְׁתַּדֵּל בַּתּוֹרָה בָּעוֹלָם הַזֶּה וּמִתְטַנֵּף בַּטִּנּוֹפוֹת שֶׁל הָעוֹלָם, מַה כָּתוּב? וַיִּקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה – זֶה הוּא הַגֵּיהִנֹּם, הַמָּקוֹם שֶׁדָּנִים אֶת אוֹתָם שֶׁלֹּא הִשְׁתַּדְּלוּ בַּתּוֹרָה. וְהַבּוֹר רֵק – כְּמוֹ שֶׁהוּא הָיָה רֵיק, מָה הַטַּעַם? מִשּׁוּם שֶׁלֹּא הָיָה בּוֹ מַיִם.
- וּבֹא וּרְאֵה כַּמָּה הוּא הָעֹנֶשׁ שֶׁל הַתּוֹרָה, שֶׁהֲרֵי לֹא גָלוּ יִשְׂרָאֵל מֵהָאָרֶץ הַקְּדוֹשָׁה אֶלָּא מִשּׁוּם שֶׁהִסְתַּלְּקוּ מִן הַתּוֹרָה וְנֶעֶזְבוּ מִמֶּנָּה, זֶהוּ שֶׁכָּתוּב (ירמיה ט) מִי הָאִישׁ הֶחָכָם וְיָבֵן אֶת זֹאת וְגוֹ’ עַל מָה אָבְדָה הָאָרֶץ וְגוֹ’. וַיֹּאמֶר ה’ עַל עָזְבָם אֶת תּוֹרָתִי וְגוֹ’. רַבִּי יוֹסֵי אָמַר, מִכָּאן (ישעיה ה) לָכֵן גָּלָה עַמִּי מִבְּלִי דָעַת.
- מִשּׁוּם כָּךְ הַכֹּל עוֹמֵד עַל קִיּוּם הַתּוֹרָה, וְהָעוֹלָם לֹא מִתְקַיֵּם בְּקִיּוּמוֹ אֶלָּא בַּתּוֹרָה, שֶׁהִיא קִיּוּם הָעוֹלָמוֹת, מַעְלָה וּמַטָּה, שֶׁכָּתוּב (ירמיה לג) אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי..
Zohar Vayeshev
Continued from previous DZ
127
The one who does not strive for Torah in this world and becomes dirty with the filth of this world, it is written about him;
Genesis 37:24
“וַיִּקָּחֻהוּ וַיַּשְׁלִכוּ אֹתוֹ הַבֹּרָה וְהַבּוֹר רֵק אֵין בּוֹ מָיִם.”
“Then they took him and cast him into a pit. And the pit was empty; there was no water in it.”
The pit is Gehenam, where those who study Torah are judged. “The pit was empty.” Without water means the lack of Torah, called “Water.”
128
The punishment for neglecting the study of the Torah is massive. Israel was exiled from the Holy Land because they turned away from the Torah and left it.
It is said;
Jeremiah 9:11,12
“מִי הָאִישׁ הֶחָכָם וְיָבֵן אֶת זֹאת וַאֲשֶׁר דִּבֶּר פִּי יְהוָה אֵלָיו וְיַגִּדָהּ עַל מָה אָבְדָה הָאָרֶץ נִצְּתָה כַמִּדְבָּר מִבְּלִי עֹבֵר.”
“וַיֹּאמֶר יְהוָה עַל עָזְבָם אֶת תּוֹרָתִי אֲשֶׁר נָתַתִּי לִפְנֵיהֶם וְלֹא שָׁמְעוּ בְקוֹלִי וְלֹא הָלְכוּ בָהּ.”
“Who is the wise man who may understand this? And who is he to whom the mouth of Hashem has spoken, that he may declare it? Why does the land perish and burn up like a wilderness so that no one can pass through?”
“And HaShem said, “Because they have forsaken My law which I set before them, and have not obeyed My voice, nor walked according to it,”
Isaiah 5:13
“לָכֵן גָּלָה עַמִּי מִבְּלִי דָעַת וּכְבוֹדוֹ מְתֵי רָעָב וַהֲמוֹנוֹ צִחֵה צָמָא.”
“Therefore, my people have gone into exile Because they have no knowledge; Their honorable men are famished, And their multitude dried up with thirst.”
Rabbi Yossi explains that “They have no knowledge,” which means that they didn’t have a connection to the Torah, which caused their exile and ‘thirst’ for the Light.
Lesson;
The Torah study gives us elevation and connection to the upper Sefirot from the Sefira of Da’at, the Light of Chokmah, and Binah coming down to the world. Without the upper connection, we don’t have the aspect of holiness, even in the Land of Israel, and this is the state of exile.
129
Because of this, everything in this world depends on the connection to the Torah. The world above and below cannot exists without the Torah as it is written;
Jeremiah 33:25
“כֹּה אָמַר יְהוָה אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי.”
“Thus says YHVH: ‘If My covenant is not at day and night, I have not appointed the ordinances of heaven and earth,”
Lesson;
The Torah animates the world because the Torah is the DNA of the world. The Zohar tells us that the Holy One, Blessed be He, was looking in the Torah and created the world. (Teruma #637). The covenant is the bond between the Torah and our patriarchs. As the children of Israel, we must keep the study of Torah on all levels to reveal its Light in the world and keep the world going.
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Daily Zohar 4121
Hebrew translation:
- לְרֶגֶל הַמְּלָאכָה – אֵיזוֹ מְלָאכָה? זוֹ אַסְפַּקְלַרְיָה שֶׁלֹּא מְאִירָה שֶׁבָּהּ נַעֲשָׂה מַעֲשֵׂה הָעוֹלָם. אֲשֶׁר לְפָנַי – זוֹהִי מִלִּפְנֵי ה’ בְּכָל מָקוֹם. וּלְרֶגֶל הַיְלָדִים – זֶהוּ סוֹד שֶׁל הַכְּרוּבִים לְהַרְאוֹת סוֹד הָאֱמוּנָה שֶׁהוּא נִדְבָּק בָּהֶם.
- עַד אֲשֶׁר אָבֹא אֶל אֲדֹנִי שֵׂעִירָה – אֲנִי אֶסְבֹּל גָּלוּת שֶׁלְּךָ עַד שֶׁיָּבֹא וְיַגִּיעַ זְמַנִּי לִשְׁלֹט עַל הַר עֵשָׂו, כְּמוֹ שֶׁנֶּאֱמַר (עובדיה א) וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו, וְאָז וְהָיְתָה לַה’ הַמְּלוּכָה..
Zohar Vayishlach
Continued from previous DZ
Genesis 33:14
“יַעֲבָר נָא אֲדֹנִי לִפְנֵי עַבְדּוֹ וַאֲנִי אֶתְנָהֲלָה לְאִטִּי לְרֶגֶל הַמְּלָאכָה אֲשֶׁר לְפָנַי וּלְרֶגֶל הַיְלָדִים עַד אֲשֶׁר אָבֹא אֶל אֲדֹנִי שֵׂעִירָה.”
“Please let my lord go on ahead before his servant. I will lead on slowly at a pace which the livestock that goes before me, and the children, are able to endure until I come to my lord in Seir.”
129
He asks what work Jacob was referring to when saying, “For the sake of the work before me,” and answers, this is the mirror that does not illuminate, which is the Nukva of Zeir Anpin; that is where all the work of the world is done. “Before me” is the Nukva that is everywhere, and before the Holy One, that is Zeir Anpin.
“For the sake of the children” is the secret of the Cherubs that Jacob was clinging to because they channel the upper light to sustain The Nukva, Malchut.
Lesson;
Malchut is called “the mirror that does not illuminate” because the Light in this world, Malchut, is revealed only by our actions. Even the ‘physical’ light of the sun is not seen unless it is reflected by another object. The sun’s light travels great distances, yet it is not seen unless it collides with another object.
Jacob knew the spiritual system and worked to connect to the light source and bring it to this world. That is why he became a chariot to the center line, Zeir Anpin, of the Tree of Life. The center line channels the Light from the upper levels to Malchut.
130
Jacob said, “Until I come,” meaning, “I will endure your exile until my time comes and it is time to rule on Mount Esau.” As it is written, “ And saviors shall come up on mount Zion to judge the mount of Esau, and the kingdom shall be HaShem’s” (Obadiah 1:21).
131
Genesis 33:17
“וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת.”
“And Jacob journeyed to Succoth, built himself a house, and made booths for his livestock. Therefore the name of the place is called Succoth.
Psalm 127:1
“שִׁיר הַמַּעֲלוֹת לִשְׁלֹמֹה אִם יְהוָה לֹא יִבְנֶה בַיִת שָׁוְא עָמְלוּ בוֹנָיו בּוֹ אִם יְהוָה לֹא יִשְׁמָר עִיר שָׁוְא שָׁקַד שׁוֹמֵר.”
”A Song of Ascents. Of Solomon. Unless YHVH builds the house, They labor in vain who build it; Unless YHVH guards the city, The watchman stays awake in vain.”
Rabbi Chiyah quotes the verse above and says, when the will of the Holy One Blessed be, He arose to create the world, that is, to build the Nukva, called the world, he took one bond out of the strong spark, that is the secret of the curtain, (מסך, Masach). This bond is the center line that connects the Right and the Left to each other. This line was ‘ignited’ in the state of darkness that was at the beginning of Creation and illuminate with the Light of Chokmah that went down in hundred of thin paths that became large paths when joined in the middle lines to make the Light to build the Nukva, that is the house of the world.
The month of Kislev is the ninth month and the aspect of Yessod. It’s a month of Light and miracles. To properly connect to this level and draw its light, increase your study time and give your full tithe (giving the 10th that is Malchut elevates us to Yessod to connect to blessings and sustenance). Share your tithe with channels of Light that benefit you spiritually. Avoid giving the tithe to one place. VideoDonation
Friday would be a good day to make a Donation, and support the Daily Zohar projects, especially if you didn’t donate in the past week. Giving on Friday, which is an aspect of Yessod, expands the vessel for the Light and honor of Shabbat.
Your donation doesn’t have to be given to the same place every week. You can alternate or split your donation among those who benefit you spiritually.{||}
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Daily Zohar 4120
Hebrew translation:
- יַעֲבָר נָא אֲדֹנִי לִפְנֵי עַבְדּוֹ וַאֲנִי אֶתְנַהֲלָה לְאִטִּי וגו’. אָמַר רַבִּי אֶלְעָזָר, הַיְנוּ מַה שֶּׁאָמַרְנוּ בַּתְּחִלָּה, שֶׁיַּעֲקֹב לֹא רָצָה עַכְשָׁו אוֹתָן בְּרָכוֹת רִאשׁוֹנוֹת שֶׁבֵּרְכוֹ אָבִיו, [מִשּׁוּם שֶׁכָּתוּב (איכה ג) טוֹב לַגֶּבֶר כִּי יִשָּׂא עֹל בִּנְעוּרָיו, וְכָתוּב (משלי לא) וַתִּשְׂחַק לְיוֹם אַחֲרוֹן] וַעֲדַיִן לֹא הִתְקַיְּמוּ בוֹ אֲפִלּוּ אֶחָד מֵהֶם, מִשּׁוּם שֶׁהֶעֱבִיר אוֹתָם לְסוֹף הַיָּמִים בְּשָׁעָה שֶׁיִּצְטָרְכוּ לְבָנָיו מוּל כָּל עַמֵּי הָעוֹלָם.
- וְלָכֵן בְּשָׁעָה שֶׁאָמַר עֵשָׂו נִסְעָה וְנֵלֵכָה, וּנְחַלֵּק הָעוֹלָם הַזֶּה כְּאֶחָד וְנִשְׁלֹט כְּאֶחָד – מָה אָמַר יַעֲקֹב? יַעֲבָר נָא אֲדֹנִי לִפְנֵי עַבְדּוֹ. יַקְדִּים עֵשָׂו שִׁלְטוֹנוֹ עַכְשָׁו בָּעוֹלָם הַזֶּה, יַעֲבָר נָא, כְּמוֹ שֶׁנֶּאֱמַר (מיכה ב) וַיַּעֲבֹר מַלְכָּם לִפְנֵיהֶם וַה’ בְּרֹאשָׁם, הַקְדֵּם אַתָּה שִׁלְטוֹנְךָ בַּתְּחִלָּה בָּעוֹלָם הַזֶּה – וַאֲנִי אֶתְנַהֲלָה לְאִטִּי, אֲנִי אַעֲלֶה עַצְמִי לְאוֹתוֹ עוֹלָם הַבָּא וּלְסוֹף הַיָּמִים, לְאוֹתָם יָמִים שֶׁהוֹלְכִים לְאַט..
Zohar Vayishlach
Continued from previous DZ
127
Genesis 33:14
“יַעֲבָר נָא אֲדֹנִי לִפְנֵי עַבְדּוֹ וַאֲנִי אֶתְנָהֲלָה לְאִטִּי לְרֶגֶל הַמְּלָאכָה אֲשֶׁר לְפָנַי וּלְרֶגֶל הַיְלָדִים עַד אֲשֶׁר אָבֹא אֶל אֲדֹנִי שֵׂעִירָה.”
“Please let my lord go on ahead before his servant. I will lead on slowly at a pace which the livestock that go before me, and the children, can endure until I come to my lord in Seir.”
Rabbi Elazar said that Jacob did not desire early manifestations of the blessings he received from his father, as it is written;
Lamentations 3:27
“טוֹב לַגֶּבֶר כִּי יִשָּׂא עֹל בִּנְעוּרָיו.”
“It is good for a man to bear The yoke in his youth.”
Jacob wanted to delay the blessings to the future when they would be needed to support his children against the rest of the world. Because of that, he didn’t enjoy any of his father’s blessings.
Proverbs 31:25
“עֹז וְהָדָר לְבוּשָׁהּ וַתִּשְׂחַק לְיוֹם אַחֲרוֹן.”
“Strength and honor are her clothing; She shall rejoice in time to come.”
128
Genesis 33:12
“וַיֹּאמֶר נִסְעָה וְנֵלֵכָה וְאֵלְכָה לְנֶגְדֶּךָ.”
“Then Esau said, “Let us take our journey; let us go, and I will go before you.”
When Esau said that, he meant, let us divide this world between us and rule it together. But Jacob said, “Please let my lord go on ahead before his servant.”, which means, let Esau advance his rule now in this world, let him pass, as it said, “Their king will pass before them, With YHVH at their head.” (Micah 2:13).
Jacob’s intention was to let Esau rule first in this world, and “I will lead on slowly” to raise himself to the next world and to the end of days, for those days go slowly.
Lesson;
Jacob thought about the time of the Final Redemption and Mashiach. He delayed the manifestation of the blessings to the future so all his descendants could enjoy them.
Jacob did not think of himself. He said, “לְרֶגֶל הַמְּלָאכָה אֲשֶׁר לְפָנַי וּלְרֶגֶל הַיְלָדִים” “for the sake of the work before me and for the sake of the children,” which means that Jacob preferred to skip the pleasures of this world and work hard during his lifetime so he and his children would benefit in the future.
We should learn from Jacob that our life in this world is temporary, and our mission is to work for the future. To achieve that, we study and follow the ways of the Torah to earn merits and arrive at the Final Redemption or be Resurrected to Immortality. Then we will be blessed with all the blessings that are written in the Torah.
Rabbi Shimon dedicated his life to teaching the secrets of the Torah, including isolation for 12 (+1) years in a cave so that we could have the Zohar. Just by reading the Zohar, we make high spiritual connections and earn great merits even without understanding. We study daily and do Tzedakah as much as possible to ‘invest’ in our future.
At the end;
Obadiah 1:21
21. וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן, לִשְׁפֹּט אֶת-הַר עֵשָׂו; וְהָיְתָה לַיהוָה, הַמְּלוּכָה.
21. And saviors shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be HaShem’s.
Read the book of Obadia. (Only one chapter)
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Daily Zohar 4119
Hebrew translation:
- בֹּא רְאֵה כַּמָּה הָיָה לִבּוֹ וּרְצוֹנוֹ שֶׁל עֵשָׂו לְיַעֲקֹב, שֶׁהֲרֵי אֲפִלּוּ בְּאוֹתָהּ שָׁעָה חָשַׁב לְאֹרֶךְ זְמַן [בַּאֲרִיכוּת הַיָּמִים] לַעֲשׂוֹת לוֹ רָעוֹת וּלְקַטְרֵג לוֹ, וְעַל זֶה וַיִּבְכּוּ. זֶה הָיָה בּוֹכֶה שֶׁלֹּא הָיָה חוֹשֵׁב לְהִנָּצֵל מִיָּדוֹ, וְזֶה הָיָה בּוֹכֶה מִשּׁוּם שֶׁאָבִיו הָיָה קַיָּם וְלֹא יָכוֹל לוֹ.
- אָמַר רַבִּי אַבָּא, וַדַּאי נֶחֱלַשׁ רָגְזוֹ שֶׁל עֵשָׂו בְּשָׁעָה שֶׁרָאָה אֶת יַעֲקֹב. מָה הַטַּעַם? מִשּׁוּם שֶׁהֲרֵי הִסְכִּים עִמּוֹ אוֹתוֹ מְמֻנֶּה שֶׁל עֵשָׂו, וְעַל זֶה לֹא יָכֹל עֵשָׂו לִשְׁלֹט בְּרָגְזוֹ, שֶׁהֲרֵי כָּל הַדְּבָרִים שֶׁל הָעוֹלָם הַזֶּה תְּלוּיִים לְמַעְלָה, וּכְשֶׁהִסְכִּימוּ לְמַעְלָה בַּתְּחִלָּה – הִסְכִּימוּ לְמַטָּה. הַשִּׁלְטוֹן אֵינוֹ לְמַטָּה עַד שֶׁנִּתָּן הַשִּׁלְטוֹן לְמַעְלָה, וְהַכֹּל תָּלוּי זֶה בָּזֶה..
Zohar Vayishlach
Continued from previous DZ
125
Esau and Jacob cried for different reasons, Easu cried because he couldn’t kill Jacob while his father was alive. He planned to wait until after Isaac, their father, died to take revenge on Jacob.
Jacob cried because he didn’t think he would be saved from Esau.
126
Rabbi Aba said that Easu’s anger weakened when he saw Jacob. It is because Esau’s minister agreed with Jacob. Esau’s minister is the angel who fought with Jacob all night and lost, giving Jacob blessings. Because of that, Easu could not use his anger against Jacob.
There is no control below until it is given from above. Everything depends on each other. Everything that is done in this world depends on what is done above.
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Daily Zohar 4118
Hebrew translation:
- וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל – זֶה עֵשָׂו שֶׁכָּל מַעֲשָׂיו בְּרֶשַׁע וּבְחֵטְא, שֶׁהֲרֵי כְּשֶׁבָּא יַעֲקֹב אֵלָיו, מַעֲשָׂיו לֹא הָיוּ בְשָׁלוֹם. וַיִּפֹּל עַל צַוָּארָו – אֶחָד. צַוָּארוֹ זוֹ יְרוּשָׁלַיִם, שֶׁהִיא צַוָּארוֹ שֶׁל כָּל הָעוֹלָם. וַיִּפֹּל עַל צַוָּארָו וְלֹא עַל צַוָּארָיו, מִשּׁוּם שֶׁפַּעֲמַיִם נֶחֱרַב בֵּית הַמִּקְדָּשׁ – אֶחָד מִבָּבֶל, וְאֶחָד מִזַּרְעוֹ שֶׁל עֵשָׂו, שֶׁהִפִּיל עַצְמוֹ עָלָיו פַּעַם אֶחָד וְהֶחֱרִיבוֹ, וְעַל זֶה וַיִּפֹּל עַל צַוָּארָו – אֶחָד.
- וַיִּשָּׁ”קֵהוּ נָקוּד לְמַעְלָה, כִּי לֹא נְשָׁקוֹ בִּרְצוֹנוֹ. וְשָׁנִינוּ, מַה זֶּה שֶׁכָּתוּב (משלי כז) וְנַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא? זֶה בִּלְעָם כְּשֶׁבֵּרַךְ אֶת יִשְׂרָאֵל, שֶׁהֲרֵי לֹא בֵרְכָם בִּרְצוֹן הַלֵּב. אַף כָּאן נַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא – זֶה עֵשָׂו.
- אָמַר רַבִּי יוֹסֵי, כָּתוּב (תהלים ג) קוּמָה ה’ הוֹשִׁיעֵנִי אֱלֹהַי כִּי הִכִּיתָ אֶת כָּל אֹיְבַי לֶחִי שִׁנֵּי רְשָׁעִים שִׁבַּרְתָּ. וְשָׁנִינוּ, אַל תִּקְרֵי שִׁבַּרְתָּ אֶלָּא שִׁרְבַּבְתָּ, שֶׁהֲרֵי גָּדְלוּ שִׁנָּיו וְחָשַׁב לִנְשֹׁךְ אוֹתוֹ וְכוּ’. וְעַל זֶה וַיִּבְכּוּ, זֶה בָּכָה וְזֶה בָּכָה, וּבֵאֲרוּהָ הַחֲבֵרִים..
Zohar Vayishlach
Continued from previous DZ
Genesis 33:4
“וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל צַוָּארָו וַיִּשָּׁקֵהוּ וַיִּבְכּוּ.”
“But Esau ran to meet him, and embraced him, and fell on his neck and kissed him, and they wept.”
122
Isaiah 57:20
“וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכָל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט.”
“But the wicked are like the troubled sea When it cannot rest, Whose waters cast up mire and dirt.”
Rabbi Yitzchak said the “wicked” in this verse refers to Esau, that everything he did was in sin and wickedness.
When Esau came to Jacob, his deeds were not perfect. “And he fell on his neck,” that is, one neck because the letter י Y that makes the word plural is missing. “יְרוּשָׁלַיִם” “Jerusalem,” which is the neck of the whole world, as the verse says “neck” in singular, not “necks” because the Temple was destroyed twice, once by the Babylonians, and once by the seed of Esau. Esau fell upon Jerusalem and destroyed it only once. That is why it is written, “and he fell on his neck צַוָּארָו” without the letter י Y.
123
The word “וַיִּשָּׁקֵהוּ” and “and he kissed him” has a dot above each of the letters, which suggests that Esau did not kiss Jacob willingly.
Proverbs 27:6
“נֶאֱמָנִים פִּצְעֵי אוֹהֵב וְנַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא.”
“Faithful are the wounds of a friend, But the kisses of an enemy are deceitful.”
When Balaam blessed Israel, he did not bless them from the will of his heart. Also, the kisses of Esau were rejected because he hated Jacob.
124
Psalm 3:8
“קוּמָה יְהוָה הוֹשִׁיעֵנִי אֱלֹהַי כִּי הִכִּיתָ אֶת כָּל אֹיְבַי לֶחִי שִׁנֵּי רְשָׁעִים שִׁבַּרְתָּ.”
“Arise, O YHVH; Save me, O my God! For You have struck all my enemies on the cheekbone; You have broken the teeth of the ungodly.”
Rabbi Yossi said that Esau’s teeth grew when he came to bite Jacob. He cried when he couldn’t do it.
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Daily Zohar 4117
Hebrew translation:
- כְּמוֹ זֶה (בראשית מז) וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה, וְכִי אֶל בְּנוֹ הוּא הִשְׁתַּחֲוָה? אֶלָּא לִמְקוֹם הַשְּׁכִינָה כָּרַע וְהִשְׁתַּחֲוָה, אַף כָּאן וְהוּא עָבַר לִפְנֵיהֶם. מַה זֶּה וְהוּא? זוֹ שְׁכִינָה עֶלְיוֹנָה שֶׁהָיְתָה הוֹלֶכֶת לְפָנָיו [כָּרַע], וְזוֹהִי שְׁמִירָה עֶלְיוֹנָה. כֵּיוָן שֶׁרָאָה יַעֲקֹב, אָמַר, הִנֵּה זְמַן לְהִשְׁתַּחֲווֹת לַקָּדוֹשׁ-בָּרוּךְ-הוּא שֶׁהָיָה הוֹלֵךְ עִמּוֹ.
- כָּרַע וְהִשְׁתַּחֲוָה שֶׁבַע פְּעָמִים עַד גִּשְׁתּוֹ עַד אָחִיו, וְלֹא כָתוּב וַיִּשְׁתַּחוּ לְעֵשָׂו. אֶלָּא כֵּיוָן שֶׁרָאָה שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹלֵךְ עִמּוֹ, אָז הִשְׁתַּחֲוָה כְּנֶגְדּוֹ, כְּדֵי שֶׁלֹּא לָתֵת כָּבוֹד לְהִשְׁתַּחֲווֹת לְאַחֵר פְּרָט לוֹ, וְהַכֹּל הוּא כָּרָאוּי. אַשְׁרֵי הַצַּדִּיקִים שֶׁכָּל מַעֲשֵׂיהֶם שֶׁעוֹשִׂים בִּשְׁבִיל כְּבוֹד רִבּוֹנָם הוּא, וּכְדֵי שֶׁלֹּא יִסְטוּ יָמִינָה וּשְׂמֹאלָה.
- וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל צַוָּארָו. צַוָּארוֹ כָּתוּב חָסֵר. וַיִּשָּׁקֵהוּ וַיִּבְכּוּ. רַבִּי יִצְחָק אָמַר, (ישעיה נז) וְהָרְשָׁעִים כַּיָּם נִגְרָשׁ כִּי הַשְׁקֵט לֹא יוּכַל וַיִּגְרְשׁוּ מֵימָיו רֶפֶשׁ וָטִיט. פָּסוּק זֶה נִתְבָּאֵר. וּבְדִבְרֵי תוֹרָה יֵשׁ כַּמָּה סוֹדוֹת עֶלְיוֹנִים מְשֻׁנִּים זֶה מִזֶּה, וְהַכֹּל אֶחָד..
Zohar Vayishlach
Continued from previous DZ
119
Before he passed away, Jacob was sick. He called Joseph and made him swear that he would bury him with his fathers, Abraham and Isaac, in the Cave of the Machpelah.
Genesis 47:31
“וַיֹּאמֶר הִשָּׁבְעָה לִי וַיִּשָּׁבַע לוֹ וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה.”
“Then he said, “Swear to me.” And he swore to him. So Israel bowed himself on the head of the bed.”
Jacob did not bow down to his son, but he was kneeling down and bowing down to the place of the Shechinah, which was at the head of the bed, because the Shechinah is by the head of a sick person.
Even when meeting with Esau, it said, “he crossed over before them”. “He” is the Shechina that came before them to protect Jacob and his camps. When Jacob saw the Shechina, he said, now the time has come to bow down to the Holy One, Blessed be He, who was going before him.
Lesson;
The Shechina stays by the head of a sick person. The angel of death and other judgments from the other side is by the sick person’s legs. When visiting a sick person, we should not sit on the same bed, definitely not by the legs of the sick. We stand or sit on a chair by the head of the sick.
The word “sick” in Hebrew “חולה” has a numerical value of 49; when we visit the ill, we complete it to 50, and that is the connection to the Shechina, which is a big Mitzvah and support for the ill. Every person that visits the sick contributes to his healing process.
120
Jacob knelt down and bowed seven times until he reached his brother, Esau. It is not written that he bowed to Esau. Only when he saw that the Holy One, Blessed be He was going before him he bowed in front of him. So as not to give respect or bow before someone else. Everything was as it should be. Blessed are the righteous, that all their actions are for the honor of their Master, and so that they won’t deviate right or left from the straight and middle path.
121
Genesis 33:4
“וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל צַוָּארָו וַיִּשָּׁקֵהוּ וַיִּבְכּוּ.”
“But Esau ran to meet him, and embraced him, and fell on his neck and kissed him, and they wept.”
The word “neck” “צַוָּארָו” is missing the letter י Y.
The words of the Torah have many supreme secrets that are different from each other, and everything is one.
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This holiday is about disconnecting from the force of Amalek that brings doubts and death wherever it is allowed to enter. At Purim, we have the opportunity to tap into the highest level of Keter. The sages tell us that during the days of Mashiach, all holidays would be canceled, except Purim.
The essential spiritual connections that elevate us to the level that brings miracles are:
Follow the link to the website for more