Zohar Acherai (Mot) Section 3 - Nadav and Avihu

Zohar Commentary on Parasha Acherai (Mot) Section 3 - Nadav and Avihu

It is recommended to read the Synopsis after one has studied the section on your own.

SYNOPSIS:

Rabbi Shimon says that in a way Nadab and Abihu died twice, once before God when offering the sacrifice, and once because they left no children, as someone who does not merit children is considered as though dead. We learn that Nadab and Abihu died physically but did not die spiritually because they were reincarnated in Pinchas. The reason they were reincarnated together in one body was because they had not married and so were only considered a half body each. Their sin was later corrected by Pinchas' action in slaying the foreign woman. The two sons of Aaron and Zimri had essentially committed the same sin, that is, bringing near something that was far from holiness. Rabbi Shimon talks about the covenant of peace. We learn that Rabbi Yosi had said that people have their sins forgiven when they feel compassion for afflictions visited upon the just; therefore during Yom Kippur people read about the death of the two sons of Aaron, and they feel distress for them so that their own sins are forgiven. Also, they are reassured that their own children will not die during their lifetimes.

Zohar Shemini - Section 2 - "Zion and Jerusalem"

Section 2 - "Zion and Jerusalem"

It is recommended to read/scan the section prior to reading the Synopsis.

Synopsis

We learn that blessings come out to everyone from Zion and that Jerusalem is blessed for the sake of Zion. When Jerusalem is blessed, all the people are blessed. We are reminded that the rainbow alludes to judgment and that one should not judge others. When one's children's children are god-fearing, saintly and holy then there is peace upon Yisrael. Rabbi Elazar likens "children's children" to the lower Sfirot, and says that the children Chesed, Gvurah and Tiferet, are only crowned and revived by Binah when the fathers, Chochmah and Binah, are crowned and blessed by Keter. After this explanation the rabbis pray, during which time a serpent winds itself around the mule of Rabbi Pinchas; the serpent is then destroyed by the Rabbi's command.

Pasook 19. from the Zohar Commentary on Parasha Acherai (Mot)

תְּרֵי בְּנֵי אַהֲרֺן קְרִיבוּ אֶשָּׁא נוּכְרָאָה, דְּלָא אִתְיַחֲדוּ שְׁמֵיהּ כַּדְקָא יֵאוֹת, וְאִתּוּקָדוּ בְּנוּרָא. רִבִּי יִצְחָק אָמַר, כְּתִיב, אַחֲרֵי מוֹת. וּכְתִיב וַיָמוּתוּ. כֵּיוָן דְּאָמַר אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֺן, לָא יְדַעְנָא, דְּהָא וַיָמוּתוּ. אֶלָּא הָכִי תָּנֵינָן, תְּרֵי מִיתוֹת הֲווֹ, חַד לִפְנֵי יְיָ' וְחַד, דְּלָא הֲווֹ לְהוּ בְּנִין, דְּכָל מַאן דְּלָא זָכֵי לִבְנִין מִית הוּא. בְּגִין כַּךְ, אַחֲרֵי מוֹת, וַיָמוּתוּ.

Transliteration

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Translation

The two sons of Aaron offered a foreign fire, as they did not unify His Name properly and, therefore, were consumed in fire. Rabbi Yitzchak stated that it is written, "After the death" and it is later written, "and died" IN THE SAME VERSE. If it states "after the death of the two sons of Aaron" (Vayikra 16:1), wouldn't I know that they died? HE ANSWERS: We are taught that there were two deaths, one before Hashem and one because they left no children, for one who does not merit children is CONSIDERED dead. For this reason, it is written, "After the death...and died"; NAMELY, "AFTER THE DEATH" IS TO BE UNDERSTOOD LITERALLY AND "AND DIED" REFERS TO THEIR NOT HAVING CHILDREN.

chanoch commentary

The Zohar seems to say that sometimes the Torah is to be read literally. Do not make that mistake. Especially about death which does not happen. Understand that Nadav and Avihu did not unify the Name of HaShem properly as the is discussed in section 2. This is really why they died the physical death.

Pasook 20. from the Zohar Commentary on Parasha Acherai (Mot)

רִבִּי אַבָּא אָמַר, מַאי דִּכְתִּיב, וַיָּמָת נָדָב וַאֲבִיהוּא לִפְנֵי יְיָ' בְּהַקְרִיבָם אֵשׁ זָרָה לִפְנֵי יְיָ' בְּמִדְבַּר סִינַי וּבָנִים לֹא הָיוּ לָהֶם וַיְכַהֵן אֶלְעָזָר וְאִתָּמָר. מַאי דָּא לְגַבֵּי דָּא, דִּכְתִּיב, וּבָנִים לֹא הָיוּ לָהֶם, וַיְכַהֵן אֶלְעָזָר וְאִתָּמָר. אֶלָּא רָזָא דְּמִלְתָּא. הַאי דַּאֲמֵינָא, וַיָמוּתוּ, דְּלָא הֲווֹ לְהוּ בְּנִין. וְהָכִי הוּא וַדַּאי. אֲבָל לָא כִּשְׁאָר בְּנֵי עָלְמָא, אע"ג דְּלָא אַנְסִיבוּ, דְּהָא אִלֵּין לָא מִיתוּ אֶלָּא מִיתַת גַּרְמֵיהוֹן, אֲבָל מִיתַת נַפְשָׁהוֹן לָא מִיתוּ.

Transliteration

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Translation

Rabbi Aba said that it is written, "And Nadab and Abihu died before Hashem, when they offered a foreign fire before Hashem in the wilderness of Sinai, and they had no children: and Elazar and Itamar ministered in the priest's office" (Bemidbar 3:4). HE QUESTIONS: What connection does one have with the other in saying, "And they had no children: and Elazar and Itamar ministered in the priest's office"? DID THE LATTER INHERIT THE PRIESTHOOD FROM NADAB AND ABIHU BECAUSE THEY WERE CHILDLESS? HE ANSWERS: This is what I have said THAT they died because they had no children AND WERE CONSIDERED AS IF DEAD. This is definite, but not like other people even though they did not marry, for they died only a physical death and not a spiritual one.

chanoch's Commentary

The death of the sons of Aaron provide a puzzle and the commentators throughout the centuries have taken up the puzzle to solve it. Why did Nadav and Avihu die this strange death and why does the Zohar not tell us directly the reason. Also why does the Torah speak of the replacement by Elazar and Itamar, we would normally expect that to happen since we know that all of the chilren of Aaron become Cohenim - Priests? One explanation is that the Torah indicates that Nadav and Avihu died and even though they taught there younger brothers the fact that there is a missing vav attached to Elazar indicates that these are not considered their children while usually this is true. Students are considered like children to their teachers.

Pasook 21. from the Zohar Commentary on Parasha Acherai (Mot)

מנ"ל, דִּכְתִּיב, וְאֶלְעָזָר בֶּן אַהֲרֺן לָקַח לוֹ מִבְּנוֹת פּוּטִיאֵל לוֹ לְאִשָּׁה וַתֵּלֶד לוֹ אֶת פִּנְחָס אֵלֶּה רָאשֵׁי אֲבוֹת הַלְוִיִּם לְמִשְׁפְּחוֹתָם. אֵלֶּה, וְהָא פִּנְחָס בִּלְחוֹדוֹי הֲוָה. וּכְתִיב, רָאשֵׁי אֲבוֹת הַלְוִיִּם, בְּג"כ, מִיתַת גַּרְמֵיהוֹן מִיתוּ, מִיתַת נַפְשָׁהוֹן לָא מִיתוּ. א"ר אֶלְעָזָר וַדַּאי מַשְׁמַע אֵלֶּה, וּמַשְׁמַע רָאשֵׁי.

Transliteration

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Translation

From where do we know THAT THEY DID NOT DIE A SPIRITUAL DEATH? For it is written, "And Elazar, son of Aaron took him one of the daughters of Putiel to wife; and she bore him Pinchas: these are the heads of the fathers of the Levites according to their families" (Shemot 6:25). HE QUESTIONS: IT SAYS "these," yet Pinchas alone is mentioned, and it says, "heads of the fathers of the Levites" OF PINCHAS ALONE. THIS IS BECAUSE NADAB AND ABIHU WERE REINCARNATED IN PINCHAS; THEREFORE, THE VERSE READS OF HIM, "THESE ARE THE HEADS," A PLURAL EXPRESSION. According to this, their deaths were physical not spiritual, as THEY WERE REINCARNATED IN PINCHAS. Rabbi Elazar said: THIS IS SO and it is understood WHEN IT IS WRITTEN ABOUT HIM, "These," A PLURAL EXPRESSION. It is likewise inherent WHEN IT IS WRITTEN ABOUT HIM, "Heads," A PLURAL EXPRESSION.

chanoch's Commentary

Do we know that in the spiritual world a reincarnation is a process of spiritual life? We generally do not think like this in the physical world. A death is considered a permanent death even when we know that the bodies will be resurrected. What makes Nadav and Avihu different ? and Why would the plural words described in this pasook teach us that they only died a physical death and not a spiritual death?

Pasook 22. from the Zohar Commentary on Parasha Acherai (Mot)

ובג"כ כְּתִיב, פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֺן הַכֺּהֵן וּכְתִיב וּפִנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֺן הַכֺּהֵן הָיָה כֺּהֵן בַּיָמִים הָהֵם, פִּנְחָס בֶּן אֶלְעָזָר הַכֺּהֵן מִבָּעֵי לֵיהּ, אֶלָּא בְּכָל אֲתַר דְּאָתָא פִּנְחָס בֶּן אַהֲרֺן הַכֺּהֵן כְּתִיב, וְאֶלְעָזָר לָא כְּתִיב אֶלָּא אֶלְעָזָר הַכֺּהֵן. דִּכְתִּיב וְלִפְנֵי אֶלְעָזָר הַכֺּהֵן. וַיֺּאמֶר אֶלְעָזָר הַכֺּהֵן וְגוֹ'. וְעַל דָּא מִיתַת גַּרְמֵיהוֹן מִיתוּ, מִיתַת נַפְשָׁהוֹן לָא מִיתוּ.

Transliteration

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Translation

Due to this, it is written, "Pinchas, the son of Elazar, the son of Aaron the priest" (Bemidbar 25:7) and also it is written, "And Pinchas son of Elazar, son of Aaron" (Shoftim 20:28) was a priest in those days. It should simply read: 'Pinchas, the son of Elazar the priest'; WHY MENTION "SON OF AARON THE PRIEST"? He wished to tell us that whenever Pinchas is mentioned, IT IS WRITTEN, "son of Aaron the priest." BUT WITH REGARD TO ELAZAR, it is only written, "Elazar the priest" AND NO MENTION OF SON OF AARON, as we find written, "Before Elazar the priest" (Bemidbar 27:21) or "And Elazar the priest said" (Bemidbar 31:21). THIS IS DUE TO THE FACT THAT NADAB AND ABIHU, SONS OF AARON, WERE REINCARNATED IN PINCHAS; THEREFORE, THE VERSE MENTIONS 'SON OF AARON' REGARDING HIM. Consequently, their deaths were physical but spiritually they did not die, AS THEY WERE REINCARNATED IN PINCHAS.

chanoch's Commentary

Thank HaShem for providing the teachings of Rabbi Ashlag, for without these commentaries of the Sulam commentary we would not be able to answer our questions expressed above.

Pasook 23. from the Zohar Commentary on Parasha Acherai (Mot)

וְתָנֵינָן בְּרָזָא דְּמַתְנִיתִין, תְּרֵי זוּג, פֶּן חָס. וְהָא אִתְּמַר, יוֹ"ד זְעֵירָא בֵּינֵי אַתְוָון דְּפִנְחָס. דְּהַאי יוֹ"ד כָּלִיל תְּרֵי כַּחֲדָא, וְדָא הוּא רָזָא דְּמִלָּה, וְהָא אִתְּמַר.

Transliteration

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Translation

We have learned from the secret of the Mishnah THAT THE NAME PINCHAS IS FORMED FROM two NAMES, WHICH CONSTITUTE a pair, Pin and Chas. Indeed, Pinchas is spelled with a small Yud-PE YUD NUN CHET SAMECH-for the Yud incorporates the two together. This is the profound explanation that we have already been taught.

chanoch's Commentary

This was taught in the earlier section 1 of Parasha Acherai Mot about the small Yood and its meaning.

Pasook 24. from the Zohar Commentary on Parasha Acherai (Mot)

ר' אֶלְעָזָר שָׁאִיל לַאֲבוּי, א"ל, וְהָא תְּרֵי אִינּוּן וּתְרֵי הֲווֹ, אֲמַאי לָא אִשְׁתְּכָחוּ תְּרֵי. א"ל, תְּרֵי פַּלְגֵּי גּוּפָא הֲווֹ, דְּהָא לָא אַנְסִיבוּ, ובג"כ, בְּחַד אִתְכְּלִילוּ, דִּכְתִּיב, וַתֵּלֶד לוֹ אֶת פִּנְחָס אֵלֶּה רָאשֵׁי וְגוֹ'.

Transliteration

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Translation

Rabbi Elazar inquired of his father: Behold, NADAB AND ABIHU were two individuals, why were there not two, MEANING WHY WERE THEY NOT REINCARNATED INTO TWO PEOPLE, BUT ONLY IN PINCHAS? He replied: Each was a half body because they did not marry, AND ONE WHO DOES NOT MARRY IS CONSIDERED A HALF PERSON. For this reason, the two are incorporated in one, as it is written, "And she bore him Pinchas: these are the heads."

chanoch's Commentary

Also Pinchas became Elijah who did not die. To effect this in the earlier generations we need to experience a significant enhancement of male energy. If both Nadav and Avihu were reincarnated into separate bodies there would not be sufficient male energy for Elijah to not die.

Pasook 25. from the Zohar Commentary on Parasha Acherai (Mot)

וְיוֹ"ד דְּפִנְחָס, לָא אִתְיְיהִיב בֵּיהּ לְחַבְּרָא אַתְוָון, אֶלָּא בְּשַׁעֲתָא דְּקַנֵּי לְקוּדְשָׁא בְּרִיךְ הוּא, וְאָתָא לְיַשְּׁרָא עֲקִימָא, דְּחָמָא דְּהַאי אָת בְּרִית קַדִּישָׁא, עָיֵיל זִמְרִי בִּרְשׁוּתָא אָחֳרָא. וּבְמָּה דְּאִתְעַקָּם בְּקַדְמֵיתָא, אִתְתָּקַן הָכָא. בְּנוּכְרָאָה אִתְעַקָּם בְּקַדְמֵיתָא, דִּכְתִּיב, בְּהַקְרִיבָם אֵשׁ זָרָה, הָכָא בְּנוּכְרָאָה, אִתְתָּקַן, כְּמָה דִּכְתִיב, וּבָעַל בַּת אֵל נֵכָר. מַה לְהַלָּן אֵשׁ זָרָה, אַף כָּאן נָמֵי אִשָׁה זָרָה.

Transliteration

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Translation

The Yud in Pinchas was put in him to enjoin the letters only when he has been zealous for the Holy One, blessed be He, and came to straighten that which was crooked upon seeing the sign of the member of the holy covenant that Zimri inserted into another territory. NADAB AND ABIHU were corrected here from their earlier deviation, for NADAB AND ABIHU deviated in a foreign female, as it is written, "When they offered a foreign fire" (Bemidbar 3:4). They were corrected through the foreign woman THAT PINCHAS SLEW, as it is written, "And has married the daughter of a strange El" (Malachi 2:11). Just as in the first case there was a foreign fire, here too was a foreign woman.

chanoch's Commentary

Pinchas slew a daughter of Jeptah the Judge in Israel who was not married to a Jewish women. thus his daughter was not Jewish and her death atoned for the foreign fire. Yet the human sacrifice was not correct and the correction was not complete in my opinion. See Judges chapter 11 and 12.

Pasook 26. from the Zohar Commentary on Parasha Acherai (Mot)

מַאי אִתְחֲזֵי הָכָא. אֶלָּא בְּקַדְמֵיתָא רְחִיקָא קְרִיבוּ, דִּכְתִּיב, בְּהַקְרִיבָם אֵשׁ זָרָה. אוּף הָכָא זִמְרִי, הֲוָה קָרִיב רְחִיקָא, שְׁמָא דְּמַלְכָּא, הֲוָה קָרִיב גַּבֵּי רְחִיקָא, מִיַּד, וַיַרְא פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֺן הַכֺּהֵן וַיָּקָם מִתּוֹךְ הָעֵדָה. הָכָא אַתְקִין עֲקִימָא דְּקַדְמֵיתָא, כְּדֵין אִתְיְיהִיב יוֹ"ד בִּשְׁמֵיהּ לְחַבְּרָא אַתְוָון כַּחֲדָא, וְאִתְבְּשַׂר בְּשָׁלוֹם, דִּכְתִּיב, לָכֵן אֱמוֹר הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם. בְּרִיתִי מַמָּשׁ.

Transliteration

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Translation

HE QUESTIONS: What is apparent here, MEANING WHAT IS THE CONNECTION BETWEEN A FOREIGN FIRE TO A FOREIGN WOMAN? HE ANSWERS: At the beginning, they brought near TO THE HOLINESS something that was far removed FROM HOLINESS AND DEFILED THE HOLINESS, as is written, "When they offered a foreign fire." Here too, Zimri COMMITTED THE VERY SAME SIN in that he brought near THAT which was far FROM HOLINESS “ NAMELY, THE FOREIGN WOMAN TO THE HOLINESS “ BECAUSE he brought near the name of the King, THE SIGN OF THE HOLY COVENANT, to the distant one “ NAMELY, THE FOREIGN WOMAN. Immediately, "When Pinchas, the son of Elazar, the son of Aaron the priest, saw it, he rose up from among the congregation" (Bemidbar 25:7). At this point, he corrected the earlier crookedness. Then the Yud was added to his name to enjoin the letters together, THE SECRET OF YESOD THAT CONNECTS ZEIR ANPIN WITH MALCHUT. Thus, he was promised peace, WHICH IS YESOD REFERRED TO AS PEACE, as it is written, "Wherefore say, Behold, I give to him My covenant of peace" (Ibid. 12), My very covenant, NAMELY YESOD.

chanoch's Commentary

This explanation is clear yet does not explain the later human sacrifice of Japhta's daughter.

Pasook 27. from the Zohar Commentary on Parasha Acherai (Mot)

מַאי שָׁלוֹם הָכָא, אֶלָּא בְּהַהוּא כִּתְרָא, חָבוּ בְּקַדְמֵיתָא, בְּהַהוּא כִּתְרָא, אַתְּעֲרוּ קְטָטוּתָא בְּקַדְמֵיתָא, וְהַשְׁתָּא דְּאִתְתְּקַן, כְּתִיב הִנְנִי נוֹתֵן לוֹ אֶת בְּרִיתִי שָׁלוֹם. בְּרִיתִי מַמָּשׁ, תְּהֵא עִמֵּיהּ בְּשָׁלוֹם, וּבְגִין כַּךְ, אִתְיְיהִיב יוֹ"ד זְעֵירָא בִּשְׁמֵיהּ, דְּהָא מֵאַתְוָון זְעִירָאן הִיא, לְאַתְחֲזָאָה דְּהָא אִתְתָּקַּן מַה דְּאִתְעַקָּם בְּקַדְמֵיתָא, וְהָא אַשְׁלִימַת עִמֵּיהּ. אָתָא ר' אֶלְעָזָר וְנָשִׁיק יְדוֹי. אָמַר, בְּרִיךְ רַחֲמָנָא דְּשָׁאִילְנָא הַאי מִלָּה, וְלָא אִתְאֲבִיד מִנַּאי.

Transliteration

Due to a spiritual aspect of revealing light sometimes we will ask you to transliterate the Aramaic above yourself. In this way you will help to reveal a greater amount of light. You will find the link to transliterate the Hebrew and Aramaic at http://dailyzohar.com/hebtrans.php

Translation

HE ASKS: What is this 'peace' we speak of here WHEN IT SAYS, "BEHOLD, I GIVE TO HIM MY COVENANT OF PEACE"? HE ANSWERS: At first they sinned against this Sfirah, YESOD, BY OFFERING FOREIGN FIRE, AS EARLIER MENTIONED. They damaged this Sfirah in instigating a quarrel BETWEEN ZEIR ANPIN AND MALCHUT, AS WRITTEN ABOVE. Now that it is corrected, it is written, "Behold I give him My covenant of peace," My actual covenant, NAMELY THE SFIRAH OF YESOD WHICH GOES BY THE NAME COVENANT. It will be at peace with him, NAMELY THE PEACE BETWEEN ZEIR ANPIN AND MALCHUT. For this reason, a small Yud was added to his name, WHICH HINTS AT YESOD, which is of the small letters to show that what was earlier crooked has already been corrected, MEANING THAT YESOD WHICH WAS CURVED EARLIER HAS BEEN STRAIGHTENED, AS WAS SAID BEFORE, and now MALCHUT is perfected through YESOD. Rabbi Elazar kissed his hands and said: Blessed is the Merciful One for allowing me to ask this thing so it should not get lost from me.

chanoch's Commentary

The pasook is actually explaining the essence of Shalem not Shalom. One needs to understand something is not at peace until it becomes complete at its root. This is always true.

Pasook 28. from the Zohar Commentary on Parasha Acherai (Mot)

תָּאנָא א"ר יוֹסֵי, בְּהַאי יוֹמָא דְּכִפּוּרֵי, אִתְתְּקַּן לְמִקְרֵי פַּרְשְׁתָּא דָּא, לְכַפְּרָא לְיִשְׂרָאֵל בְּגָלוּתָא, בְּגִין דָּא, סִדְרָא דְּיוֹמָא דָּא, הָכָא אִתְסָדַּר, וּבְגִין דְּמִיתַתְהוֹן דִּבְנֵי אַהֲרֺן, מְכַפְּרָא עַל יִשְׂרָאֵל.

Transliteration

Due to a spiritual aspect of revealing light sometimes we will ask you to transliterate the Aramaic above yourself. In this way you will help to reveal a greater amount of light. You will find the link to transliterate the Hebrew and Aramaic at http://dailyzohar.com/hebtrans.php

Translation

We have learned that Rabbi Yosi said: It was established to read this chapter OF THE SONS OF AARON on this day of Yom Kippur, in order to bring atonement for Yisrael in exile WHO ARE UNABLE TO OFFER SACRIFICES. For this reason the order OF SACRIFICES for this day, YOM KIPPUR, was established here IN THE PORTION ABOUT THE SONS OF AARON, AND RECITING IT COMES IN PLACE OF SACRIFICE. FURTHERMORE, the deaths of the sons of Aaron atone for Yisrael.

chanoch's Commentary

We learn here how HaShem manages his mercy by allowing the death of a righteous person to manifest the complete cleansing of Israel. In my opinion this is true since the soul of a righteous person goes to Gehinom for an instant only to elevate those souls of Israel ready to elevate to the Garden of Eden. They are only able to leave Gehinom due to the light of this righteous soul.

Pasook 29. from the Zohar Commentary on Parasha Acherai (Mot)

מִכָּאן אוֹלִיפְנָא, כָּל הַהוּא ב"נ דְּיִסּוּרֵי דְּמָארֵיהּ אַתְיָין עָלֵיהּ, כַּפָּרָה דְּחוֹבוֹי אִינּוּן. וְכָל מַאן דְּמִצְטָעַר עַל יִסּוּרֵיהוֹן דְּצַדִּיקַיָּא, מַעֲבִירִין חוֹבַיָּיא דִּלְהוֹן מֵעָלְמָא. וְעַ"ד בְּיוֹמָא דָּא, קוֹרִין, אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֺן, דְּיִשְׁמְעוּן עַמָּא, וְיִצְטַעֲרוּן עַל אֲבוּדְהוֹן דְּצַדִּיקַיָּא, וְיִתְכַּפֵּר לְהוֹן חוֹבַיְיהוּ. וְכָל דְּמִצְטָעַר עַל אֲבוּדְהוֹן דְּצַדִּיקַיָּא, אוֹ אָחִית דִּמְעִין עָלַיְיהוּ, קוּדְשָׁא בְּרִיךְ הוּא מַכְרִיז עָלֵיהּ וְאוֹמֵר, וְסָר עֲוֹנֶךָ וְחַטָּאתְךָ תְּכוּפָּר. וְלֹא עוֹד, אֶלָּא דְּלָא יְמוּתוּן בְּנוֹי בְּיוֹמוֹי. וְעָלֵיהּ כְּתִיב, יִרְאֶה זֶרַע יַאֲרִיךָ יָמִים וְגוֹ'.

Transliteration

Due to a spiritual aspect of revealing light sometimes we will ask you to transliterate the Aramaic above yourself. In this way you will help to reveal a greater amount of light. You will find the link to transliterate the Hebrew and Aramaic at http://dailyzohar.com/hebtrans.php

Translation

We also learn from here that every person who has affliction visited upon him from his Master, they serve as atonement for sins. All who have distress for affliction brought upon the just will have their sins pass away from this world. For this reason, on this day, YOM KIPPUR, we read about, "After the death of the two sons of Aaron" so that the congregation listens and feels distress for the pious who were lost and thus the congregation have their sins forgiven. Of him, who feels sorrow for the righteous who perished, or sheds tears for them, the Holy One, blessed be He, announces, "And your iniquity is taken away, and your sin is purged" (Yeshayah 6:7). Furthermore, he is reassured that his children will not die during his lifetime and it is written about him, "He shall see his seed, he shall prolong his days" (Yeshayah 53:10).

chanoch's Commentary

The converse is true. We have an explanation for why children die prior to their parents. This pain is the most severe form of pain. The death of a child will movitate the parent to feel the pain of others and thus do Teshuvah for all of those opportunities to feel the pain of others.