Zohar Balak Section 6 - Yenuka - Part 1

This section is quite long. Rabbi Ashlag teaches that this section is also a revelation of the Parasha of Devarim from the Zohar

It is recommended that one read / study / scan the Zohar Commentary prior to reading the Synopsis.

Zohar Commentary on Parasha Balak and also Parasha Devarim according to the teachings of Rabbi Ashlag.


Rabbi Yitzchak and Rabbi Yehuda encounter the small son of Rav Hamnuna Saba, and find that he is preternaturally wise. The child rebukes them for not having read the Kriat Sh'ma and for having started to say grace while their hands were still dirty. He talks about the five fingers on the hand, the five bars of acacia wood, and the five hundred years, and he concludes from this that all the blessings of the priest are dependent on the fingers. The boy discusses the grace before the meal and the grace after the meal. When his mother begs the rabbis to look at her son with a benevolent eye, the child says he is not afraid of an evil eye because he is the son of a great and worthy fish, and a fish has no harm from the evil eye as the water acts as a protection for it. He talks about the fact that Malchut is called 'angel' when she is an emissary from Aba and Ima, but when she is at rest over the two Cherubim she is called Adonai. We read that Malchut appeared to Moses as an angel but to Abraham as Adonai, and that Jacob called to Malchut in the name of angel when he died. Moses joined with Malchut during his lifetime while still in his body but Jacob joined with her only in spirit after he died. We read about Metatron and Sandalphon who are from the great ocean, Malchut, and that they are fruitful and multiply in the land. When the wise boy says the blessing over the cup of blessing he speaks of Rabbi Yitzchak's nearness to death and says that he should find a guarantor down below, meaning Rabbi Shimon. The rabbis leave the boy's house, and Rabbi Shimon, when encountered, says that the boy will not live long. Next the rabbis wonder why Moses' merit did not protect the Midianites from destruction even though Ruth and Naamah protected Moab from destruction. Rabbi Shimon explained that Moab had not yet produced Ruth and her offspring so it had to be protected. Three of the rabbis return to see the boy, who welcomes them and who knows without being told that they have been talking about Amon and Moab. He discusses the secret of the wave offering and why barley is offered. They talk about wheat, saying that it is the Tree of Knowledge of Good and Evil. We hear that the Other Side has a part the chaff in all the five kinds of grain, and the chaff is exempt from tithe because it has no share in holiness. The boy says that even if the snake had not tempted Eve, Adam would still have produced offspring immediately, due to God's commandment to be fruitful and multiply. The boy talks about the grapevine known as sanctity and the grapevine of the Other Side; he tells why water must be added to wine for the blessing after the meal, to add compassion to mercy. We hear about the bad advice that the elders of Midian gave to Moab, and how they were punished. The boy informs the rabbis that Moab was punished later by David after Ruth had come out of that country. Generations later the Midianites were still longing to attack Yisrael. We learn that King David summoned the hosts of heaven and included his soul with them to bless God, and that later Yisrael took over the task of the serving angels. The boy and Rabbi Elazar talk about sanctification and blessings and about the mighty ones who perform God's bidding. Finally we hear about the great importance of teaching the Torah to one's son.

Pasook 29. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

רִבִּי יִצְחָק וְרִבִּי יְהוּדָה הֲווֹ אָזְלֵי בְּאוֹרְחָא, מָטוּ לְהַהוּא אֲתָר דִּכְפַר סִכְנִין, דְּהֲוָה תַּמָּן רַב הַמְנוּנָא סָבָא, אִתְאֲרָחוּ בְּאִתְּתָא דִּילֵיהּ, דְּהֲוָה לָהּ בְּרָא חֲדָא זְעֵירָא, וְכָל יוֹמָא הֲוָה בְּבֵי סִפְרָא, הַהוּא יוֹמָא סָלִיק מִבֵּי סִפְרָא, וְאָתָא לְבֵיתָא, חָמָא לוֹן לְאִלֵּין חַכִּימִין. אָ"ל אִמֵּיהּ, קָרִיב לְגַבֵּי אִלֵּין גּוּבְרִין עִלָּאִין וְתִרְוַוח מִנַּיְיהוּ בִּרְכָאָן. קָרִיב לְגַבַּיְיהוּ, עַד לָא קָרִיב, אַהֲדָר לַאֲחוֹרָא. אָ"ל לְאִמֵּיהּ, לָא בָּעֵינָא לְקָרְבָא לְגַבַּיְיהוּ. דְּהָא יוֹמָא דָּא לָא קָרוּ ק"ש, וְהָכִי אוֹלְפֵי לִי, כָּל מַאן דְּלָא קָרֵי ק"ש בְּעוֹנָתֵיהּ, בְּנִדּוּי הוּא כָּל הַהוּא יוֹמָא.

Rabbi Yitzchak and Rabbi Yehuda were walking along the road. They reached the place of the village Sachnin, where Rav Hamnuna Saba (the elder) lived, and they were guests of his wife who had a small boy. Every day he went to school, and when he came home from school that day, he saw these sages. His mother told him to approach these lofty people and receive blessings from them. He approached them. As he was approaching, he retreated and said to his mother, I do not wish to approach them, since they did not read Kriat Sh'ma this day and they taught me that whoever does not recite the Sh'ma at its appropriate time is banned all that day.

chanoch's Commentary

This is an introductory Zohar Pasook that sets the stage for these various messages of this section 6 of the Sefer Devarim. The village Name of Sachnin has a gematria of 190. 190 is the same gematria as the Hebrew word Canaan which is a code word for merchants and business. This relates to the physical life. We learn from this name which we did not need to know except for this purpose is that this journey was in the physical world when many of the journeys expressed in the Zohar are not physical but spiritual journeys. This is also how Rabbi Ashlag made the connection to the book of Devarim for this section.

Pasook 30. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

שָׁמְעוּ אִינּוּן, וְתַוְּוהוּ, אָרִימוּ יְדַיְיהוּ וּבָרִיכוּ לֵיהּ. אָמְרוּ וַדַּאי הָכִי הוּא. וְיוֹמָא דָּא אִשְׁתָּדַּלְנָא בַּהֲדֵי חָתָן וְכַלָּה, דְּלָא הֲוָה לוֹן צָרְכַיְיהוּ, וַהֲווֹ מִתְאַחֲרָן לְאִזְדַּוְּוגָא, וְלָא הֲוָה ב"נ לְאִשְׁתַּדְּלָא עָלַיְיהוּ, וַאֲנָן אִשְׁתָּדַּלְּנָא בְּהוּ, וְלָא קָרֵינָן ק"ש בְּעוֹנָתֵיהּ, וּמַאן דְּאִתְעַסָּק בַּמִּצְוָה, פָּטוּר מִן הַמִצְוָה. אָמְרוּ לֵיהּ, בְּרִי, בְּמָה יַדְעַת. אָ"ל, בְּרֵיחָא דִּלְבוּשַׁיְיכוּ יְדַעְנָא, כַּד קָרִיבְנָא לְגַבַּיְיכוּ. תַּוְּוהוּ. יָתְבוּ, נַטְלוּ יְדַיְיהוּ וְכָרִיכוּ רִפְתָא.

They heard and marveled. They raised their hands and blessed him. They said, It is certainly true THAT WE DIDN'T READ THE KRIAT SH'MA, because today we were busy with a groom and a bride that did not have their minimum needs, and were thus being delayed in their marriage. There was no one to take up their cause and we did our best for them. THEREFORE, we could not read the Kriat Sh'ma at its appropriate time. And whoever performs a precept is exempt from a precept. They said to him, son how did you know? He said to them, By the fragrance of your garments I knew, when I approached you. They marvelled, sat down, washed their hands and ate bread.

chanoch's Commentary

What we learn from this Zohar is about the ability to have specific knowledge about past events through our various physical senses. This boy is unusual yet the same capabilities are within the grasp of every human being. Does this apply to other senses? The answer is yes.

Pasook 31. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

ר' יְהוּדָה הֲווֹ יְדוֹי מְלוּכְלְכָן, וְנָטִיל יְדוֹי, וּבָרִיךְ עַד לָא נָטִיל. אָ"ל, אִי תַּלְמִידֵי דְּרַב שְׁמַעְיָה חֲסִידָא אַתּוּן, לָא הֲוָה לְכוּ לְבָרְכָא בְּיָדַיִם מְזוּהֲמוֹת, וּמַאן דְּבָרִיךְ בְּיָדַיִם מְזוּהֲמוֹת, חַיָּיב מִיתָה.

Rabbi Yehuda's hands were dirty. He washed his hands but said the grace before he washed his hands. THE CHILD told them, If you are the disciples of Rav Shmaya the pious, you would not have blessed when your hands were still filthy. Whoever says the benediction with unclean hands deserves death.

chanoch's Commentary

Does it sound harsh that someone has the effect from saying the benediction with dirty hands to leave this world? Below you will find an explanation of why this is an appropriate cause and effect. Without having read that discussion i will suggest that the reason that it is a fair and appropriate effect is that the purpose of the benediction is to manifest the energy of a previous prayer or some other action that draws light to the physical world. This light can be used to heal someone or to support someone who might pass do to his inattention.

Pasook 32. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

פָּתַח הַהוּא יַנּוּקָא וְאָמַר, בְּבֹאָם אֶל אֹהֶל מוֹעֵד יִרְחֲצוּ מַיִם וְלֹא יָמוּתוּ וְגוֹ'. יַלְפֵינָן מֵהַאי קְרָא, דְּמַאן דְּלָא חָיִישׁ לְהַאי, וְיִתְחֲזֵי קַמֵּי מַלְכָּא בִּידִין מְזוּהֲמָן, חַיָּיב מִיתָא. מ"ט. בְּגִין דִּידוֹי דב"נ יַתְבִין בְּרוּמוּ שֶׁל עוֹלָם. אֶצְבְּעָא חֲדָא אִית בִּידָא דב"נ, וְאִיהוּ אֶצְבְּעָא דְּאָרָמָא מֹשֶׁה.

The child opened the discussion with the verse: "When they go into the Tent of Meeting, they shall wash with water, that they die not" (Shemot 30:20). We learn from this verse that whoever is not careful of this, and appears before the King with soiled hands, deserves to die. What is the reason? It is because a person's hands dwell at the top of the world. There is one finger on the hand of a person and that is the finger that Moses raised, MEANING THE MIDDLE FINGER THAT CORRESPONDS TO MOSES, WHO IS THE CENTRAL COLUMN, AS WILL BE EXPLAINED.

chanoch's Commentary

What is the tent of meeting? It is a precursor to the Holy Temple. It is a code word for the a connection to Holiness. Purity is a necessary precursor to Holiness as well for the similar reason that i said in the previous Zohar Pasook.

Pasook 33. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

כְּתִיב וְעָשִׂיתָ בְרִיחִים עֲצֵי שִׁטִּים חֲמִשָּׁה לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הָאֶחָד וַחֲמִשָּׁה בְרִיחִים לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הַשֵּׁנִית. וּכְתִיב וְהַבְּרִיחַ הַתִּיכוֹן בְּתוֹךְ הַקְּרָשִׁים מַבְרִיחַ מִן הַקָּצֶה אֶל הַקָּצֶה. וְאִי תֵּימָא, דְּהַהוּא בָּרִיחַ הַתִּיכוֹן אַחֲרָא הוּא, דְּלָא הֲוָה בִּכְלָלָא דְּאִינּוּן חֲמִשָּׁה. לָאו הָכִי. אֶלָּא הַהוּא בְּרִיחַ הַתִּיכוֹן, מֵאִינּוּן חֲמִשָּׁה הֲוָה. תְּרֵין מִכָּאן, וּתְרֵין מִכָּאן, וְחַד בְּאֶמְצָעִיתָא. הָא הֲוָה בְּרִיחַ הַתִּיכוֹן, עַמּוּדָא דְּיַעֲקֹב, רָזָא דְּמֹשֶׁה, לָקֳבֵל דָּא, חָמֵשׁ אֶצְבְּעָאן בִּידָא דְּבַר נָשׁ. וְהַבְּרִיחַ הַתִּיכוֹן בְּאֶמְצָעִיתָא, רַב וְעִלָּאָה מִכֹּלָּא, בֵּיהּ קַיְימִין שְׁאַר אַחֲרָנִין.

It is written: "And you shall make bars of acacia wood; five for the boards of the one side of the tabernacle, and five bars for the boards of the other side of the tabernacle... And the middle bar in the midst of the boards shall reach from end to end" (Shemot 26:26-28). If you say that middle bar is another one and is not included in the five BARS, it is not so. Rather, that middle bar is one of the five BARS. Two BARS are from this side, two are from that side and one is in the middle. That was the middle bar, the pillar of Jacob, the secret of Moses, MEANING TIFERET, BECAUSE THE TWO BARS IN FRONT OF IT ARE CHESED AND GVURAH AND THE TWO BARS BEHIND IT ARE NETZACH AND HOD. Corresponding to this, there are five fingers on a person's hand and the middle bar, MEANING THE MIDDLE FINGER, is in the middle, larger and longer than the rest. All other FINGERS are supported by it, SINCE TIFERET IS INCLUSIVE OF ALL THE SIX ENDS.

chanoch's Commentary

This Zohar is teaching us that there are two or more Trees of Life. There is one on the left and one on the right when we understand the verse from Shemot 26:26-28. Otherwise there would be two middle points and that can not be true. There is another question that needs to be asked and that is why is Tiferet inclusive of all six ends - meaning Sefirot of Zeir Anpin? We understand that Chesed is the Keter of Zeir Anpin and Tiferet is below Chesed in the Tree of Life. Realize that Tiferet is the balance point between Chesed and Gevurah and the balance point is on a higher level than the components even though the components appear higher in the Tree. An example is Keter which includes and balances both Chochmah and Binah. Ultimately we also learn that there is no reason for the levels of Zeir Anpin and Malchut from this Zohar which is what will happen in our future as we return to the Ain Sof.

Pasook 34. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

וְאִינּוּן חָמֵשׁ בְּרִיחִין, דְּאִקְרוּן חָמֵשׁ מְאָה שְׁנִין, דְּאִילָנָא דְּחַיֵּי אָזִיל בְּהוּ. וּבְרִית קַדִישָׁא אִתְעַר, בְּחָמֵשׁ אֶצְבְּעָן דִּיְדָא. וּמִלָּה סְתִימָא הוּא עַל מַה דְּאַמְרַת. וע"ד כָּל בִּרְכָאן דְּכַהֲנָא, בְּאֶצְבְּעָן תַּלְיָין. פְרִישׂוּ דִּיְדָא דְּמֹשֶׁה עַ"ד הֲוָה.

These five bars are referred to as five hundred years MEANING CHESED, GVURAH, TIFERET, NETZACH AND HOD OF ZEIR ANPIN, WHICH IS THE SECRET OF FIVE HUNDRED YEARS, since the Tree of Life THAT IS ZEIR ANPIN goes in them [meaning included in them]. The holy covenant is aroused by the five fingers of the hand, since Yesod comprises within it Chesed, Gvurah, Tiferet, Netzach and Hod, and that is a concealed matter about which I spoke. Therefore, all the blessings of the priest are dependent on the fingers. And the spreading of hands of Moses, MEANING WHERE IT SAYS: "AND SPREAD OUT HIS HANDS TO HASHEM..." (SHEMOT 9:33) was because of this.

chanoch's Commentary

In the writings of the Ancient Kabbalists they refer to aspects in terms of distance of 500 years. An example is the discussion of the inner earths are separated by 500 years. Today we do not know how to reconcile this concept of time with distance. This verse is hinting to us as to how to reconcile time which is the fourth dimension and distance which is related to the 3 dimensions of space. This Zohar is also hinting to the Kavenah that the Priest needs to have when they Bless the People.

Pasook 35. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

אִי כָּל דָּא אִית בְּהוּ, לֵית דִּינָא לְמֶהֱוֵי בְּנַקְיוּ, כַּד מְבָרְכִין בְּהוּ לקוּדְשָׁא בְּרִיךְ הוּא. בְּגִין דִּבְהוּ, וּבְדוּגְמָא דִּלְהוֹן, מִתְבְּרַךְ שְׁמָא קַדִישָׁא. וע"ד אַתּוּן דְּחַכְמִיתּוּ טוּבָא, הֵיךְ לָא אַשְׁגַחְתּוּן לְהַאי. וְלָא שְׁמַשְׁתּוּן לְר' שְׁמַעְיָה חֲסִידָא, וְאִיהוּ אָמַר, כָּל טִנּוּפָא, וְכָל לִכְלוּכָא, סְלִיקוּ לֵיהּ לְסִטְרָא אַחֲרָא, דְּהָא סִטְרָא אַחֲרָא מֵהַאי טִנּוּפָא וְלִכְלוּכָא אִתְזָן. וְעַל דָּא מַיִם אַחֲרוֹנִים חוֹבָה, וְחוֹבָה אִינּוּן.

If all this is inherent IN THE FINGERS, it is redundant to say that they must be clean when blessing the Holy One, blessed be He. Through them and their counterparts, MEANING the upper Chesed, Gvurah, Tiferet, Netzach and Hod, that are indicated through them, the Holy Name is blessed. Therefore, you who are so wise, why did you not pay attention to this? And you did not pay service to Rabbi Shmaya the pious, who declared any filth or stain rises to the Other Side, since the Other Side is sustained from that filth and dirt. Consequently, final water washings are obligatory and required.

chanoch's Commentary

One of the little known rituals associated with eating and saying the Bercat HaMazon is the final waters. This is the action that removes any aspect of Satan that might have infiltrated our systems and connections through the physical action of eating. It is highly recommended and i am beginning to see this ritual being printed in some of the recent bentchers. A Bentcher is the prayer book used on Shabbat and other times for the Blessings before and after eating.

Pasook 36. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

תַּוְּוהוּ וְלָא יָכִילוּ לְמַלְּלָא. א"ר יְהוּדָה, בְּרִי, שְׁמָא דְּאָבוּךְ מַאן הוּא. שָׁתִיק יַנּוּקָא רִגְעָא חֲדָא, קָם לְגַבֵּיהּ אִמֵּיהּ וְנָשַׁק לָהּ, אָ"ל אִמִּי, עַל אַבָּא שָׁאִילוּ לִי אִלֵּין חַכִּימִין, אֵימָא לוֹן. אָ"ל אִימֵּיהּ, בְּרִי, בַּדְקַת לְהוּ. אָמַר הָא בָּדָקִית, וְלָא אַשְׁכָּחִית כַּדְּקָא יָאוּת. לְחִישָׁא לֵיהּ אִמֵּיהּ, וְאַהְדָּר לְגַבַּיְיהוּ, אָ"ל אַתּוּן שְׁאֶלְתּוּן עַל אַבָּא, וְהָא אִסְתְּלַּק מֵעָלְמָא, וּבְכָל יוֹמָא דְּחַסִידֵי קַדִישִׁין אָזְלִין בְּאָרְחָא, אִיהוּ טַיָּיעָא אֲבַּתְרַיְיהוּ. וְאִי אַתּוּן קַדִּישֵׁי עֶלְיוֹנִין, הֵיךְ לָא אַשְׁכַחְתּוּן לֵיהּ, אָזִיל טַיָּיעָא אֲבַּתְרַיְיכוּ.

They marveled, and could not speak. Rabbi Yehuda said, My son, what is your father's name? The boy was quiet for a moment. He rose AND WENT to his mother and kissed her. He said to her, Mother, these sages asked me about my father. Should I tell them? His mother said to him, My son, have you examined them, IF THEY ARE WORTHY? He said, Here, I checked them and did not find them to be proper. His mother whispered into his ears and he returned to them. He said to them, You have asked me about my father but he has already departed from the world. Every day that devout holy pious men walk the roads, he travels after them on a she-mule. If you are holy and elevated, why did you not notice him walking along and traveling after you on a she-mule?

chanoch's Commentary

What do you think the boy is saying? Is he referring to a fantasy, a metaphor, or a spiritual trek by his father that is necessary until it is time for him to ascend to the upper garden of Eden? We learn this from our study of the Shaar HaGilgulim - The Gates of Reincarnation.

Pasook 37. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

אֲבָל בְּקַדְמֵיתָא חֲמֵינָא בְּכוּ, וְהַשְׁתָּא חֲמֵינָא בְּכוּ, דְּאַבָּא לָא חָמָא חֲמָרָא דְּלָא טָעִין אֲבַתְרֵיהּ חֲמָרָא, לְמִסְבַּל עוּלָא דְּאוֹרַיְיתָא. כֵּיוָן דְּלָא זְכִיתּוּן דְּאַבָּא יַטְעוּן אֲבַּתְרַיְיכוּ, לָא אֵימָּא מַאן הוּא אַבָּא. אָמַר רִבִּי יְהוּדָה לְר' יִצְחָק, כִּדְדָמֵי לָן, הַאי יַנּוּקָא לָאו בַּר נָשׁ הוּא. אַכְלוּ. וְהַהוּא יְנוֹקָא הֲוָה אָמַר מִלֵּי דְּאוֹרַיְיתָא, וְחִדּוּשֵׁי אוֹרַיְיתָא. אָמְרוּ, הַב וְנִבְרִיךְ. אָמַר לְהוּ, יָאוּת אֲמַרְתוּן. בְּגִין דִּשְׁמָא קַדִּישָׁא לָא מִתְבְּרַךְ בִּבְרָכָה דָּא, אֶלָּא בְּהַזְמָנָה.

At first, I saw THAT YOU DID NOT READ THE SH'MA and now I see THAT YOU ARE NOT HOLY AND ELEVATED; since my father did not see A HOLY MAN RIDING ON an donkey, without bringing after him an donkey, to carry the burden of Torah. Since you were not meritorious enough that my father should follow after you on an donkey, I will not tell you who my father is. Rabbi Yehuda said to Rabbi Yitzchak, It seems to us that this boy is not human. They ate. The boy was speaking words of Torah and giving new insights in the Torah. They said, Let us bless. He said to them, You spoke well, since the Holy Name is not blessed through this blessing only by summons.

chanoch's Commentary

There is much to learn from this Pasook. The Rabbis have said that it takes 3 to add the summons or Zimun to the Bercat Hamazon after eating. Yet the boy is telling us unless we summon we do not actually effect any Blessing for this meal. This is an attempt by the Rabbis to create community and have people avoid total independence in their connection to Torah. There are many other places that the Rabbi's have built a fence around the Torah. These will fall away with the coming of Mashiach.

Pasook 38. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

פָּתַח וְאָמַר, אֲבָרְכָה אֶת יְיָ' בְּכָל עֵת וְגוֹ'. וְכִי מַה חָמָא דָּוִד לוֹמַר אֲבָרְכָה אֶת יְיָ'. אֶלָּא, חָמָא דָּוִד דְּבָעֵי הַזְמָנָה, וְאָמַר אֲבָרְכָה. בְּגִין דִּבְשַׁעֲתָא דְּבַר נָשׁ יָתִיב עַל פָּתוֹרָא, שְׁכִינְתָּא קַיְּימָא תַּמָּן, וְסִטְרָא אַחֲרָא קַיְּימָא תַּמָּן. כַּד אַזְמִין בַּר נָשׁ לְבָרְכָא לקוּדְשָׁא בְּרִיךְ הוּא, שְׁכִינְתָּא אִתְתְּקָּנַת לְגַבֵּי עֵילָּא, לְקַבְּלָא בִּרְכָאן, וְסִטְרָא אַחֲרָא אִתְכַּפְיָיא. וְאִי לָא אַזְמִין ב"נ לְבָרְכָא לְקוּדְשָׁא בְּרִיךְ הוּא, סִטְרָא אַחֲרָא שֹׁמֵעַ וּמְכַשְׁכְּשָׁא לְמֶהֱוֵי לֵיהּ חוּלָקָא בְּהַהִיא בְּרָכָה.

He opened the discussion with the verse: "I will bless Hashem at all times..." (Tehilim 34:2). HE INQUIRES: Why did David see fit to say, "I will bless Hashem"? HE REPLIES: It is because David realized that a summoning is required and he therefore said, "I will bless," since when a person sits at his table, the Shechinah dwells there and the Other Side stands there. When a person summons to bless the Holy One, blessed be He, the Shechinah is restored to the supernal levels, TO ZEIR ANPIN, to receive blessings, and the Other Side is subdued. If a person does not summon others to bless the Holy One, blessed be He, the Other Side listens and is happy, because it will have a part in that blessing.

chanoch's Commentary

This is the Kavenah to have when one summons or says the Zimun which requires 3 men or people depending on you rminhag. You can decide if this minhag is a fence or something necessary to subdue the negative system.

Pasook 39. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

וְאִי תֵּימָא, בִּשְׁאַר בִּרְכָאן אֲמַאי לָא אִית הַזְמָנָה. אֶלָּא הַהוּא מִלָּה דִּבְרָכָה, דְּקָא מְבָרְכִין עָלָהּ, אִיהוּ הַזְמָנָה. ות"ח דְּהָכִי הוּא, דְּהַאי דִּמְבָרֵךְ עַל פְּרִי, הַהוּא פְּרִי אִיהוּ הַזְמָנָה, וּמְבָרְכִין עָלֵיהּ. וְלֵית לֵיהּ חוּלָקָא לְסִטְרָא אַחֲרָא. וְקוֹדֶם דָּא, דְּהֲוָה הַהוּא פְּרִי בִּרְשׁוּת דְּסִטְרָא אַחֲרָא, לָא מְבָרְכִין עָלֵיהּ. וּכְתִיב לֹא יֵאָכֵל, בְּגִין דְּלָא יְבָרְכוּן עַל הַהוּא פְּרִי, וְלָא יִתְבְּרַךְ סִטְרָא אַחֲרָא. כֵּיוָן דְּנָפַק מֵרְשׁוּתֵיהּ, יֵאָכֵל, וּמְבָרְכִין עָלֵיהּ. וְאִיהוּ הַזְמָנָא לְבִרְכָתָא. וְכֵן כָּל מִילִּין דְּעָלְמָא דְּקָא מְבָרְכִין עָלַיְיהוּ. כֻּלְּהוּ הַזְמָנָה לְבִרְכָתָא. וְלֵית בְּהוּ חוּלָקָא לְסִטְרָא אַחֲרָא.

You might ask why there is no requirement for summoning others in the rest of the blessings. HE REPLIES: It is because these words of blessings, about which the grace is to be given, are in themselves the summons. Come and see that it is so, because when one says a blessing over a fruit, that fruit is the summons for grace. The Other Side has no part in it. However, prior to that, when that fruit is in the domain of the Other Side, no grace is to be recited over it, as is written: "IT BE AS UNCIRCUMCISED UNTO YOU. They shall not be eaten" (Vayikra 19:23), BECAUSE IT IS IN THE DOMAIN OF THE OTHER SIDE. On that fruit, no grace is given, so that the Other Side should not get blessed. As soon as it is out of its domain, of THE OTHER SIDE AFTER THE REQUIRED FORBIDDEN YEARS OF ORLA, he may eat and give grace for it. The fruit becomes the summons for grace, and similarly, all things in the world over which a blessing is said are an invitation for blessings. They have no part for the Other Side.

chanoch adds: Why does this same summons not apply to the Bercat HaMazon?

Pasook 40. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

וְאִי תֵּימָא, אוֹף הָכִי לְבִרְכַּת זִמּוּן כַּסָּא דְּבִרְכָתָא הֲוָה הַזְמָנָה, אֲמַאי הַב וְנִבְרִיךְ. אֶלָּא, הוֹאִיל וּבְקַדְמֵיתָא כַּד הֲוָה שָׁתֵי, אָמַר בּוֹרֵא פְּרִי הַגֶּפֶן. הָא הַזְמָנָה הֲוֵי. וְהַשְׁתָּא לְבִרְכַּת מְזוֹנָא, בָּעֵינָן שִׁנּוּי, לְהַזְמָנָה אַחֲרָא, דְּהָא כַּסָּא דָּא לְקוּדְשָׁא בְּרִיךְ הוּא הֲוֵי, וְלָאו לִמְזוֹנָא, ובג"כ בָּעֵי הַזְמָנָה דְּפוּמָא.

You might say that the blessing after the meal is also similar to it, since the cup of blessing is considered the summons. Why do they say, Let us bless, FOR THE PURPOSE OF INVITATION? HE RESPONDS: It is only because at the beginning, when he drank, he said, 'Who creates the fruit of the vine' so, THE WINE ALREADY SERVED ITS PURPOSE FOR an invitation and now at the blessing after the meal we require something else for a different summons, since the cup is for the Holy One, blessed be He, and not for the meal. Therefore, the summoning must be by mouth.

chanoch adds: We have our answer and information for you to decide for yourself to follow the Halacha of 3 or say the Zimun when eating by yourself. This idea of deciding for yourself which Halachot to follow and which to change as your minhag is very dangerous spiritually and one needs to be comfortable with the reasons. If not it is best to follow the Halacha.

Pasook 41. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

וְאִי תֵּימָא, נְבָרֵךְ שֶׁאָכַלְנוּ מִשֶּׁלוֹ, דָּא הוּא הַזְמָנָה, בָּרוּךְ שֶׁאָכַלְנוּ דָּא הוּא בְּרָכָה. הָכִי הוּא וַדַּאי. אֲבָל נְבָרֵךְ, הַזְמָנָה אַחֲרָא אִיהוּ, הַזְמָנָה דְּבוֹרֵא פְּרִי הַגֶּפֶן. דְּקַדְמֵיתָא אִיהִי הַזְמָנָה לְכוֹס דִּבְרָכָה סְתָם. וְהִיא כּוֹס, כֵּיוָן דְּאַנְטִיל אִיהוּ הַזְמָנָה אַחֲרָא בְּמִלָּה דִּנְבָרֵךְ לְגַבֵּי עָלְמָא עִלָּאָה דְּכָל מְזוֹנִין וּבִרְכָאן מִתַּמָּן נָפְקִין, ובג"כ אִיהוּ בְּאֹרַח סָתִים, דְּעָלְמָא עִלָּאָה סָתִים אִיהוּ, וְלֵית לְגַבֵּיהּ הַזְמָנָה. אֶלָּא בְּדַרְגָּא דָּא כּוֹס דִּבְרָכָה. א"ר יְהוּדָה, זַכָּאָה חוּלָקָנָא, דְּמִן יוֹמָא דְּעָלְמָא עַד הַשְׁתָּא, לָא שְׁמַעְנָא מִלִּין אִלֵּין, וַדַּאי הָא אֲמֵינָא דְּדָא לָאו ב"נ אִיהוּ.

You might say that 'Let us bless Him of whose bounty we have eaten' is the invitation, and 'blessed is He of whose bounty we have eaten' is the blessing. AND IF SO, WHY IS IT NECESSARY TO SAY BEFORE THESE: LET US BLESS? HE RESPONDS: That is certainly so; however, let us bless HIM OF WHOSE BOUNTY WE HAVE EATEN, is another invitation. It is an invitation for He who creates the fruit of the vine. At first, WHEN HE SAID, LET US BLESS, it is a general invitation for the cup of blessing, WHICH IS THE SECRET OF MALCHUT. As soon as this cup is received, there is another additional invitation in the phrase: Let us bless. That is for the supernal world, WHICH IS ZEIR ANPIN, whence all the sustenance and blessings emanate. Thus, it is done in a concealed manner, AS the Name is not mentioned in it, but rather simply, Let us bless HIM OF WHOSE BOUNTY WE HAVE EATEN. The higher realm is concealed and no OPEN invitation is to be given EXCEPT through this level ONLY, but with the cup of blessing THERE IS AN OPEN INVITATION. Rabbi Yehuda said, Praised is our lot, for from this day that I am in this world until now, I have not heard these things. Certainly it is like I said, that this one is not human.

chanoch adds: The English translation of various parts of the Bercat HaMazon is being discussed as to which parts can be used for what purpose.

Pasook 42. from the Zohar Commentary on Parasha Balak - According to Rabbi Ashlag this section 6 belongs in Parasha Devarim.

אָ"ל, בְּרָא, מַלְאָכָא דַּיְיָ', רְחִימָא דִּילֵיהּ, הַאי דְּאַמְרַת וְעָשִׂיתָ בְרִיחִים עֲצֵי שִׁטִּים חֲמִשָּׁה לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן וְגוֹ', וַחֲמִשָּׁה בְרִיחִים וְגוֹ', וַחֲמִשָּׁה בְרִיחִים לַיַרְכָתַיִם יָמָּה. הָא בְּרִיחִים טוּבָא אִיכָּא הָכָא, וְיָדַיִם אִינּוּן תְּרֵין. אָמַר לֵיהּ, דָּא הוּא דְּאַמְרִין, מִפּוּמֵיהּ דְּבַר נָשׁ אִשְׁתְּמַע מַאן אִיהוּ. אֲבָל הוֹאִיל וְלָא אַשְׁגַחְתּוּן אֲנָא אֵימָא.

He said to him, Son, angel of Hashem, His beloved, that which you said, "And you shall make bars of acacia wood, five, for the boards of the one side of the tabernacle...and five bars...and five bars...for the side westward" (Shemot 26:26-28). We find here a great number of bars but there are only two hands, THAT CONTAIN ONLY TWO TIMES FIVE FINGERS. THE BOY said to him, That is what they say, From a person's mouth it is known who he is. However, since you have not observed TO BE ABLE TO UNDERSTAND, I will speak.

chanoch's Commentary

The Rabbis are questioning the logic of what was said earlier regarding the 10 boards which we are told are 11 versus the teaching of the boy regarding our 10 fingers.

chanoch adds: This is the end of the discussion of the Bercat HaMazon and the entry to a new subject.

Pasook 43 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

פָּתַח וְאָמַר, הֶחָכָם עֵינָיו בְּרֹאשׁוֹ וְגוֹ'. וְכִי בְּאָן אֲתָר עֵינוֹי דב"נ, אֶלָּא בְּרֹאשׁוֹ, דִּילְמָא בְּגוּפוֹ אוֹ בִּדְרוֹעֵיהּ, דְּאַפִּיק לֶחָכָם יַתִיר מִכָל בְּנֵי עָלְמָא. אֶלָּא קְרָא הָכִי הוּא וַדַּאי, דִּתְנָן, לָא יְהַךְ בַּר נָשׁ בְּגִלוּי דְּרֵישָׁא ד' אַמּוֹת. מ"ט. דִּשְׁכִינְתָּא שַׁרְיָא עַל רֵישֵׁיהּ, וְכָל חַכִּים, עֵינוֹי וּמִלּוֹי בְּרֹאשׁוֹ אִינּוּן, בְּהַהוּא דְּשַׁרְיָא וְקַיְּימָא עַל רֵישֵׁיהּ.

He opened the discussion with the verse: "The wise man's eyes are in his head" (Kohelet 2:14). HE INQUIRES: IT SAYS, "in his head:" are the eyes of a man in any other place, are they in his body, or in his arm, that the wisest of men is letting us know!? But the meaning in the scripture is surely this, that we were taught a person should not walk more than four cubits with an uncovered head. Why is this? It is because the Shechinah dwells upon his head, and any wise man's eyes and thoughts are in his head, that is, upon that which dwells and remains over his head, WHICH IS THE SHECHINAH.

chanoch adds: The person opening the Pasook is the Yanuka.

Pasook 44 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

וְכַד עֵינוֹי תַּמָּן, לִינְדַּע דְּהַהוּא נְהוֹרָא דְּאַדְלִיק עַל רֵישֵׁיהּ, אִצְטְרִיךְ לְמִשְׁחָא, בְּגִין דְּגוּפָא דב"נ אִיהוּ פְּתִילָה, וּנְהוֹרָא אַדְלִיק לְעֵילָּא, וּשְׁלֹמֹה מַלְכָּא צָוַוח וְאָמַר, וְשֶׁמֶן עַל רֹאשְׁךָ אַל יֶחְסָר, דְּהָא נְהוֹרָא דִּבְרֹאשוֹ, אִצְטְרִיךְ לְמִשְׁחָא וְאִינּוּן עוֹבָדִין טָבָאן. וע"ד הֶחָכָם עֵינָיו בְּרֹאשׁוֹ, וְלָא בַּאֲתָר אַחֲרָא.

When his eyes are there on the head, WHICH IS THE SHECHINAH, he should be aware that the light that is lit over his head needs oil, since the person's body is the wick and the light is lit on the top, IN THE WICK. King Solomon cried out and said, "Let your head lack no oil" (Kohelet 9:8), since the light in his head requires oil, and that is good deeds. About this, HE SAYS, "The wise man's eyes are in the head" and in no other place.

chanoch adds: oil is a code word for wisdom of the left. This is desire for wisdom. The pasook is explaining that wisdom will only come to one who does good deeds. This means to share. The sharing a person does is what creates a vessel to reveal the actions of the person which draws the LIght of wisdom from the right column to fulfill the desire for wisdom. This implies that someone who studies Torah but does not live Torah does not truly receive Wisdom. Please contemplate this well.

Pasook 45 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

אַתּוּן חַכִּימִין, וַדַּאי שְׁכִינְתָּא שַׁרְיָיא עַל רֵישַׁיְיכוּ, הֵיךְ לָא אַשְׁגַחְתּוּן לְהַאי, דִּכְתִּיב וְעָשִׂיתָ בְרִיחִים וְגוֹ', לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הָאֶחָד. וַחֲמִשָּׁה בְּרִיחִים לְקַרְשֵׁי צֶלַע הַמִּשְׁכָּן הַשֵּׁנִית. הָאֶחָד וְהַשֵּׁנִית אָמַר קְרָא, שְׁלִישִׁית וּרְבִיעִית לָא אָמַר קְרָא. דְּהָא אֶחָד וְשֵׁנִית, דָּא חָשִׁיבוּ דִּתְרֵין סִטְרִין, ובג"כ עָבֵיד חוּשְׁבָנָא בִּתְרֵין אִלֵּין.

You are certainly wise men and the Shechinah dwells upon your heads. How is it that you have not noticed what is written: "And you shall make bars of acacia wood; five for the boards of the one side of the Tabernacle, and five bars for the boards of the other side of the Tabernacle"? The first and second side of the Tabernacle are mentioned in the scripture, but the third and fourth sides are not mentioned in the scripture. For the first and second of the two sides are the reckoning of the two sides, right and left, which are Chesed and Gvurah that are called 'two hands'. And the third, which is on the west, he does not count, since it only receives from these two sides. Therefore, he accounted only for these two that are the secret of the two hands.

The Yenuka is answering the question that is asked in Pasook 42 of this Section. In the verse that Rabbi Itzak questioned it speaks of five boards on the North and South and also 5 boards on the west.

Pasook 46 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

אָתוּ אִינּוּן וּנְשָׁקוּהוּ, בָּכָה רִבִּי יְהוּדָה, וְאָמַר, ר' שִׁמְעוֹן זַכָּאָה חוּלָקָךְ, זַכָּאָה דָּרָא, דְּהָא בִּזְכוּתָךְ אֲפִילּוּ יַנּוּקֵי דְּבֵי רַב, אִינּוּן טִנָרִין רָמָאִין תַּקִּיפִין. אָתָאת אִמֵּיהּ, אָמְרָה לוֹן רַבּוֹתַי, בְּמָטוּ מִנַּיְיכוּ, לָא תִּשְׁגְּחוּן עַל בְּרִי, אֶלָּא בְּעֵינָא טָבָא. אָמְרוּ לָהּ, זַכָּאָה חוּלָקָךְ אִתְּתָא כְּשֵׁרָה, אִתְּתָא בְּרִירָא מִכָּל שְׁאַר נָשִׁין, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בָּרִיר חוּלָקָךְ, וְאָרִים דִּגְלָךְ עַל כָּל שְׁאַר נָשִׁין דְּעָלְמָא.

They approached and kissed him. Rabbi Yehuda cried and said, Rabbi Shimon, praised is your lot and praised is YOUR generation, since because of your merit, even school children are high and mighty mountains. His mother approached and said to them, My teacher, I beg of you, Look at my son only with a benevolent eye. They said to her, Praised is your lot, worthy woman. You are a distinguished woman above all other women, since the Holy One, blessed be He, chose your lot and raised your banner over all other women of the world.

chanoch adds: When one praises someone there is a danger that the words of praise might have the Ayin HaRah associated with it. Ayin HaRah is evil eye. This is especially true regarding children and that is why the mother is concerned about the words of praise given by Rabbi Yehuda.

Pasook 47 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

אָמַר יַנּוּקָא, אֲנָא לָא מִסְתַּפֵינָא מֵעֵינָא בִּישָׁא, דְּבַר נוּנָא רַבָּא וְיַקִּירָא אֲנָא, וְנוּנָא לָא דָּחִיל מֵעֵינָא בִּישָׁא, דִּכְתִּיב וְיִדְגּוּ לָרוֹב בְּקֶרֶב הָאָרֶץ, מַאי לָרוֹב, לְאַסְגָּאָה עַל עֵינָא. וְתָנֵינָן, מַה דָּגִים דְּיַמָּא מַיָּא חָפֵּי עֲלֵיהוֹן, וְלֵית עֵינָא בִּישָׁא וְכוּ'. לָרוֹב וַדַּאי, בְּקֶרֶב הָאָרֶץ, בְּגוֹ בְּנֵי אֱנָשָׁא עַל אַרְעָא. אָמְרוּ, בְּרָא, מַלְאָכָא דַּיְיָ', לֵית בָּנָא עֵינָא בִּישָׁא, וְלָא מִסִּטְרָא דְּעֵינָא בִּישָׁא אֲתֵינָן. וְקוּדְשָׁא בְּרִיךְ הוּא חָפֵּי עֲלָךְ בְּגַדְפּוֹי.

The child said, I am not afraid of the evil eye, since I am a son of a great and worthy fish, and a fish has no fear from the evil eye, as is written: "And let them grow into a multitude (lit. 'as fish') in the midst of the earth" (Beresheet 48:16). What is "multitude"? That includes also the eye, MEANING TO SAY THAT NO HARM SHALL BEFALL THEM DUE TO THE EVIL EYE. We were taught, just like fish in the sea, that the water acts as a cover for them, and no evil eye HAS AN EFFECT ON THEM, SO THE EVIL EYE WILL HAVE NO POWER OVER THEM. THEREFORE, it is "multitude" assuredly. "In the midst of the earth" means within the people that are dwelling on the land, MEANING THAT THE EVIL EYE WILL NOT HARM THEM, EVEN THOUGH THEY ARE NOT COVERED AS ARE FISH. They said TO HIM, Son, angel of Hashem, we do not have an evil eye and neither do we come from the side of the evil eye. The Holy One, blessed be He, covers you with His wings.

chanoch's Commentary

The Yehuka is indicating that his father is both a soul connected to Picses and from the Tribe of Josef which means either the Tribe of Menashe or Efraim.

Pasook 48 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

פָּתַח וְאָמַר הַמַּלְאָךְ הַגּוֹאֵל אוֹתִי מִכָּל רָע יְבָרֵךְ וְגוֹ'. הַאי קְרָא אָמַר יַעֲקֹב בְּרוּחַ קוּדְשָׁא, אִי בְּרוּחַ קוּדְשָׁא אָ"ל, רָזָא דְּחָכְמְתָא אִית בֵּיהּ. הַמַּלְאָךְ, קָרֵי לֵיהּ מַלְאָךְ. וְקָרֵי לֵיהּ שְׁמָהָן אַחֲרָנִין. הָכָא, אֲמַאי אִקְרֵי מַלְאָךְ. אֶלָּא כַּד אִיהוּ שְׁלִיחָא מִלְּעֵילָּא, וְקַבִּילַת זֹהֲרָא מִגּוֹ אַסְפַּקְלַרְיָא דִּלְעֵילָּא, דִּכְדֵין מְבָרְכִין אַבָּא וְאִמָּא לְהַאי, אַמְרֵי לָהּ בְּרַתִּי, זִילִי נְטוּרִי בֵּיתֵיךְ, פְּקִידִי לְבֵיתֵיךְ. הָכִי עֲבִידִי לְבֵיתֵיךְ. זִילִי וְזוּנִי לוֹן. זִילִי, דְּהַהוּא עָלְמָא דִּלְתַּתָּא מְחַכֶּא לָךְ, בְּנֵי בֵּיתְךָ מְחַכָּאן מְזוֹנָא מִנָךְ, הָא לָךְ כָּל מַה דְּתִצְטָרְכִי לְמֵיהַב לוֹן, כְּדֵין אִיהִי מַלְאָךְ.

He opened the discussion with the verse: "The angel who redeemed me from all evil, bless..." (Ibid.). Jacob said this verse in the Holy Spirit and if he said it to him in the Holy Spirit, it must contain the secret of wisdom. "The angel": HE ASKS: He calls MALCHUT an angel, and calls it also other names. Why has he here called her, MALCHUT, an angel? HE REPLIES: It is only WHEN MALCHUT is a messenger from above and receives splendor from the mirror above that Aba and Ima bless her, and say to her, My daughter, go and watch your home, MEANING THE WORLD. Visit your household. That is what you should do to your household. Go and sustain them. Go, since the world below waits for you and the members of your household are waiting for food from you. You have all you need to give to them. Then MALCHUT IS CALLED 'an angel' (also: 'messenger').

chanoch adds: Malchut is spoken of as having no Light of its own. Yet sometimes Malchut is fulfilled with the Light of Wisdom and then it is called by Jacob an angel or messenger. This occurs when Torah is lived by a Tzadik. His Malchut has the Light of Wisdom, in my opinion.

Pasook 49 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

וְאִי תֵּימָא, וְהָא בְּכַמָּה דּוּכְתֵּי אִקְרֵי מַלְאָךְ, וְלָא אָתֵי לְמֵיזָן עָלְמִין. וְעוֹד, דְּבִשְׁמָא דָּא לָא זָן עָלְמִין, אֶלָּא בִּשְׁמָא דַּיְיָ'. הָכִי הוּא וַדַּאי, כַּד שָׁלִיחַ מִגּוֹ אַבָּא וְאִמָּא, אִקְרֵי מַלְאָךְ, וְכֵיוָן דְּשָׁארִי עַל דּוּכְתִין, עַל תְּרֵין כְּרוּבִין אֲדֹנָי שְׁמֵיהּ.

You may wonder that we find that MALCHUT is called 'angel' in several places, and yet is not sent to sustain the worlds. Furthermore, with this name, ANGEL, she does not sustain the worlds, but rather by the name of Yud Hei Vav Hei. HE RESPONDS: It definitely is so. When she is an emissary from Aba and Ima, she is called 'angel' and when she is at rest in her own place over the two Cherubs, Adonai is her name.

chanoch adds: This is very deep. It is referring to the concept of what caused the Tzimzum. When Malchut rises to the level of Binah usually the desire to receive is lessened. This is explained with the Name Malach - Angel. When she is filled with the Light of Wisdom her Name is Adonai.

Pasook 50 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

לְמֹשֶׁה כַּד אִתְחֲזֵי לֵיהּ בְּקַדְמֵיתָא, אִקְרֵי מַלְאָךְ לְיַעֲקֹב לָא אִתְחֲזֵי הָכִי, אֶלָּא בְּדוּגְמָא, דִּכְתִּיב וְרָחֵל בָּאָה, דָּא דִּיּוּקְנָא דְּרָחֵל אַחֲרָא, דִּכְתִּיב כֹּה אָמַר יְיָ' קוֹל בְּרָמָה נִשְׁמָע וְגוֹ'. רָחֵל מְבַכָּה עַל בָּנֶיהָ. וְרָחֵל בָּאָה סְתָם, עִם הַצֹּאן דַּרְגִין דִּילָהּ. אֲשֶׁר לְאָבִיהָ וַדַּאי. וְכֻלְּהוּ אִתְמְנוּן וְאִתְפַּקְּדוּן בִּידָהָא. כִּי רוֹעָה הִיא, אִיהִי מִנְהֲגָא לוֹן, וְאִתְפַּקְּדָא עָלַיְיהוּ.

When THE SHECHINAH first appeared to Moses, She is called 'an angel', AS IT SAYS, "AND THE ANGEL OF HASHEM APPEARED TO HIM IN THE FLAME OF FIRE" (SHEMOT 3:2). To Jacob, She did not appear like that, except in a likeness, MEANING IN RACHEL BELOW, WHO IS THE LIKENESS OF RACHEL ABOVE, WHICH IS MALCHUT. It is written: "Rachel came" (Beresheet 29:9), which is the form of another Rachel ABOVE, WHICH IS MALCHUT, as is written: "Thus says Hashem; A voice is heard in Ramah... Rachel weeping for her children" (Yirmeyah 31:14). THIS RACHEL IS THE SECRET OF MALCHUT. HERE TOO, "Rachel came" unspecified INDICATES MALCHUT. "With sheep" (Beresheet 29:9): These are the levels OF MALCHUT. "Her father's" (Ibid.), surely, since Aba, that is Chochmah, established the daughter, which is Malchut. And all, THAT IS, ALL THE WORLDS, were appointed and assigned to her hands, "for she kept them." She also leads them and has been assigned over them.

chanoch's Commentary

This Zohar Pasook answers the question "Is there life on other planets?". The answer is yes. Does this life have free will? This is not answered here. It also indicates that there are many worlds with life. This pasook also indicates an error in the way most of us speak about Malchut. We say it is our physical world and this Pasook indicates that there is a spiritual level called Malchut above our physical world. Remember everything is always relative.

Pasook 51 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

וְהָכִי בְּמֹשֶׁה כְּתִיב, וַיֵּרָא מַלְאַךְ יְיָ' אֵלָיו בְּלַבַּת אֵשׁ. וְאִי תֵּימָא יַתִיר הוּא שְׁבָחָא דְּאַבְרָהָם, דְּלָא כְּתִיב בֵּיהּ מַלְאָךְ, אֶלָּא וַיֵּרָא אֵלָיו יְיָ' בְּאֵלוֹנֵי מַמְרֵא וְגוֹ'. הָתָם בְּאַבְרָהָם, אִתְחֲזֵי לֵיהּ אֲדֹנָי, בְּאָלֶף דָּלֶת, בְּגִין דִּבְהַהוּא זִמְנָא קַבִּיל בְּרִית, וּמַה דְּהֲוָה אִתְכַּסֵּי עַד כְּעָן מִנֵּיהּ, אִתְחֲזֵי לֵיהּ רִבּוֹן וְשָׁלִיט, וְהָכִי אִתְחֲזֵי, דְּהָא כְּדֵין בְּהַהוּא דַּרְגָּא אִתְקָשַׁר, וְלָא יַתִיר. ובג"כ, בִּשְׁמָא דַּאֲדוֹן רִבּוֹן עָלֵיהּ.

So it was written about Moses: "And the angel of Hashem appeared to him in a flame of fire." SINCE THE FIRST TIME, MALCHUT APPEARED TO HIM IN THE ASPECT OF AN ANGEL, AS MENTIONED ABOVE, AND THAT IS MORE IMPORTANT THAN THE VISION OF JACOB, THAT WAS ONLY A LIKENESS. You might say that Abraham's praise is greater than his, since no angel is mentioned in relation to him, but rather: "And Hashem appeared to him by the oak of Mamre..." (Beresheet 18:1). HE RESPONDS: The name of Adonai appeared to Abraham, which is with Aleph-Dalet-Nun-Yud, AS is written: "My Master, (Heb. Adonai), pass not away, I pray You, from Your servant" (Ibid. 3). It is because during this period he received the covenant, and what was concealed from him up to then was PRESENTLY visible to him, the Master and ruler, WHICH IS ADONAI. He was worthy of that, since he was then connected to that level, MALCHUT, but not further. Therefore, HASHEM WAS REVEALED TO HIM by the name of Master and ruler, THAT IS, BY THE NAME OF ADONAI.

chanoch adds: This pasook is establishing for us the relative relationships of the Sefirot of Chesed and Tiferet. Jacob is above Abraham and Tiferet is above Chesed and Gevurah. Yet every tree diagram you will ever see shows otherwise. This is the wise teaching of Rabbi Ashlag is shown to be correct.

Pasook 52 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

אֲבָל מֹשֶׁה דְּלָא הֲוָה בֵּיהּ פֵּרוּדָא, דִּכְתִיב מֹשֶׁה מֹשֶׁה דְּלָא פָּסְקָא טַעֲמָא. כְּמָה דִּכְתִיב אַבְרָהָם אַבְרָהָם, דְּפַסְקָא טַעֲמָא. בְּגִין דְּהַשְׁתָּא שְׁלִים, מַה דְּלָא הֲוָה מִקַּדְמַת דְּנָא. פְּרִישׁוּ אִית בֵּין אַבְרָהָם דְּהַשְׁתָּא, לְאַבְרָהָם דְּקַדְמֵיתָא. אֲבָל מֹשֶׁה, מִיַּד דְּאִתְיְילִיד, אַסְפַּקְלַרְיָאָה דְּנַהֲרָא הֲוָת עִמֵּיהּ, דִּכְתִיב וַתֵּרֶא אוֹתוֹ כִּי טוֹב הוּא. וּכְתִיב וַיַּרְא אֱלֹֹהִים אֶת הָאוֹר כִּי טוֹב. מֹשֶׁה מִיָּד אִתְקְשַׁר בְּדַרְגָּא דִּילֵיהּ ובג"כ מֹשֶׁה מֹשֶׁה, וְלָא אַפְסִיק טַעֲמָא.

However, there was no division in Moses, as is written: "Moses" (Shemot 3:4), without any dividing mark, as it is written regarding Abraham: "Abraham, Abraham" (Beresheet 22:11), with a separating punctuation mark to make a division. THE DIVISION MARK ALLUDES TO THE SECOND 'ABRAHAM', who is now perfected, which was not the case with the earlier Abraham. There is a difference between Abraham at present to Abram of the past. However, at the instant Moses was born, the shining mirror was already with him, WHICH IS THE LIGHT OF ZEIR ANPIN, as is written: "And when she saw that he was goodly" (Shemot 2:2). It is also written: "And Elohim saw the light, that it was good" (Beresheet 1:4), WHICH ALLUDES TO ZEIR ANPIN. HERE TOO, "GOODLY" ALLUDES TO ZEIR ANPIN, because Moses was immediately connected to his own level THAT IS ZEIR ANPIN. Therefore it says, "Moses Moses," without a separating punctuation mark between Moses and Moses

chanoch adds: There is always room to grow. Moshe started as the chariot for Netzach and grew to the level of Daat, thereby surpassing both Abraham and Jacob in spiritual level.

Pasook 53 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

וע"ד לְגַבֵּי דְּמֹשֶׁה, אַזְעִיר גַּרְמֵיהּ, דִּכְתִיב מַלְאַךְ יְיָ'. יַעֲקֹב קָרָא לֵיהּ, בְּשַׁעֲתָא דְּהֲוָה סָלִיק מֵעָלְמָא, מַלְאָךְ. מ"ט. בְּגִין דִּבְהַהִיא שַׁעֲתָא הֲוָה יָרִית לָהּ, לְשַׁלְּטָאָה. מֹשֶׁה בְּחַיָיו. יַעֲקֹב, לְבָתַר דְּסָלִיק מֵעָלְמָא. מֹשֶׁה בְּגוּפָא. יַעֲקֹב בְּרוּחָא. זַכָּאָה חוּלָקָא דְּמֹשֶׁה.

Therefore, MALCHUT reduced herself towards Moses, WHO WAS ALWAYS ON THE LEVEL OF ZEIR ANPIN, as is written: "The angel of Hashem" AND NOT HER OWN NAME, SINCE MALCHUT RECEIVES FROM ZEIR ANPIN. Jacob called MALCHUT at the time he departed from the world, by the name of angel, LIKE MOSES. What is the reason? At that time, he was inheriting her to rule, AS MOSES DID, SINCE Moses JOINED WITH MALCHUT during his lifetime, but Jacob WAS JOINED WITH HER ONLY after departing from the world. Moses WAS WITH MALCHUT WHILE STILL in his body, Jacob ONLY in spirit AFTER IT LEFT THE BODY. Praised is the lot of Moses.

Pasook 54 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

הַגּוֹאֵל אוֹתִי מִכָּל רָע, דְּלָא אִתְקְרִיב לְעָלְמִין לְגַבֵּי סִטְרָא דְּרַע, וְלָא יָכִיל רַע לְשַׁלְּטָאָה בֵּיהּ. יְבָרֵךְ אֶת הַנְּעָרִים, כְּדֵין יַעֲקֹב הֲוָה מְתַקֵּן לְבֵיתֵיהּ, כב"נ דְּאָזִיל לְבֵיתָא חַדְתָּא, וּמְתַקֵּן לָהּ בְּתִקּוּנוֹי, וּמְקַשֵּׁט לָהּ בְּקִשׁוּטוֹי. יְבָרֵךְ אֶת הַנְּעָרִים, אִינּוּן דְּאִשְׁתְּמוֹדְעָן, אִינּוּן דְּאִתְפָּקְדָן עַל עָלְמָא, לְאִתְמַשְּׁכָא מִנַּיְיהוּ בִּרְכָאן, תְּרֵין כְּרוּבִין אִינּוּן. וְיִקָּרֵא בָהֶם שְׁמִי, הַשְׁתָּא אַתְקִין בֵּיתֵיהּ, וְאִיהוּ אִסְתַּלָּק בְּדַרְגֵיהּ, בְּגִין דְּחִבּוּרָא בְּיַעֲקֹב הֲוֵי. גּוּפָא, אִתְדְּבַק בַּאֲתָר דְּאִצְטְרִיךְ, וּתְרֵין דְּרוֹעִין בַּהֲדֵיהּ.

"Who redeemed me from all evil" (Beresheet 48:16), MEANING that he never came close to the side of evil and evil had no domination over him. "Bless the lads" (Ibid.): PRIOR TO HIS DEPARTURE, Jacob established his household, MEANING MALCHUT, like a person who moves to a new house, who makes his own arrangements and decorates it. "Bless the lads": That means the known LADS, who were appointed over the world so as to draw blessings from them. These are the two Cherubs, METATRON AND SANDALPHON. "And let my name be named on them" (Ibid.), MEANING TIFERET, THE QUALITY OF JACOB. Now that he constructed his abode, WHICH IS MALCHUT, and he rose to his own level, WHICH IS TIFERET, since MALCHUT is connected with Jacob, WHO IS TIFERET. The body, WHICH IS TIFERET, is joined where it should, MEANING IN MALCHUT, with the two arms with it. That is "the names of my fathers" (Ibid.) which are Chesed and Gvurah.

Pasook 55 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

לְבָתַר דְּאִינּוּן נְעָרִים מִתְבָּרְכָן כַּדְּקָא יָאוּת, כְּדֵין וְיִדְגּוּ לָרוֹב בְּקֶרֶב הָאָרֶץ. אָרְחָא דְּנוּנִין לְאַסְגָּאָה גּוֹ מַיִין, וְאִי נַפְקָן מִגּוֹ מַיָּא לְיַבֶּשְׁתָּא, מִיָּד מֵתִין. אִלֵּין לָאו הָכִי, אֶלָּא אִינּוּן מִן יַמָּא רַבָּא, וּסְגִיאוּ דִּלְהוֹן לְאַפָשָׁא וּלְאַסְגֵּי בְּקֶרֶב הָאָרֶץ אִיהוּ. מַה דְּלֵית הָכִי לְכָל נוּנִין דְּעָלְמָא.

After these lads, METATRON AND SANDALPHON, are blessed as required, then, "let grow into a multitude (lit. 'like fish') in the midst of the earth," since it is the manner of fish to multiply AND BE FRUITFUL inside water. If they leave the water for dry land, they soon die. These are not like that. They are, however, from that great ocean, MEANING FROM MALCHUT. Their increase is by being fruitful and multiplying in the land, MEANING IN THE LOWER WORLDS THAT ARE DRAWN DOWN FROM MALCHUT, which is not the case for all the fish in the world.

Pasook 56 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

מַה כְּתִיב לְעֵילָּא, וַיְבָרֶךְ אֶת יוֹסֵף וַיֹּאמַר, וְלָא אַשְׁכְּחָן לֵיהּ הָכָא בִּרְכָאן, דְּהָא לְבָתַר בָּרִיךְ לֵיהּ, דִּכְתִּיב בֵּן פּוֹרָת יוֹסֵף. אֶלָּא, כֵּיוָן דְּבָרִיךְ לְאִלֵּין נְעָרִים, לְיוֹסֵף בְּרִיךְ. דְּהָא לָא יַכְלִי לְאִתְבָּרְכָא, אֶלָא מִגוֹ יוֹסֵף, וּמִגוֹ דְּאִיהוּ בִּטְמִירוּ, וְלָא אִתְחֲזֵי לְאִתְגַּלָּאָה, כְּתִיב בִּטְמִירוּ, וְיִקָרֵא בָהֶם שְׁמִי וְשֵׁם אֲבוֹתַי, מִן הָאָבוֹת מִתְבָרְכָן, וְלָא מֵאֲתָר אַחֲרָא. בְּקֶרֶב הָאָרֶץ, דָּא הוּא כִּסּוּיָא לְחֹפָּאָה מַה דְּאִצְטְרִיךְ.

It is written before: "And he blessed Joseph, and said" (Ibid. 15), yet we don't find any blessings here. It is only later that he blessed him, as it says, "Joseph is a fruitful bough" (Beresheet 49:22). HE RESPONDS: It is because by blessing these lads, he also was giving a blessing to Joseph. They could only be blessed through Joseph, since Malchut has nothing of her own except what Joseph, who is Yesod of Zeir Anpin, gives her. Therefore, he gave his blessing to Joseph, who bestowed it on Malchut, and Malchut to the lads, which are Metatron and Sandalphon. Because YESOD is hidden, and it is improper to uncover it, FOR FEAR THAT THE FORESKIN SHOULD COME NEAR AND SUCKLE FROM IT, it is written in a hidden form, because "and let my name be named on them, and the name of my fathers." They are blessed from the fathers, WHO ARE CHESED, GVURAH AND TIFERET, and from no other place. "In the midst of the earth": That is the cover, to cover that which needs covering, which is Yesod that Malchut, that is called 'earth', covers. Therefore, Joseph is also alluded to in the scripture, however, in a hidden way. That is a different explanation than the one mentioned nearby.

Pasook 57 from the Zohar Commentary on Parasha Balak. Rabbi Ashlag teaches that this section relates to Devarim - Deuteronomy

אָתוּ וּנְשָׁקוּה כְּמִלְּקַדְּמִין, אָמְרוּ, הָבוּ וְנִבְרִיךְ. אָמַר אִיהוּ, אֲנִי אֲבָרֵךְ, דְּכָל מַה דִּשְׁמַעְתּוּן עַד הָכָא מִנַּאי הֲוָה, וַאֲקַיֵּים בִּי טוֹב עַיִן הוּא יְבוֹרָךְ, קָרֵי בֵּיהּ יְבָרֵךְ. מ"ט. בְּגִין דְּנָתָן מִלַּחְמוֹ לַדָּל. מִלַּחְמָא וּמֵיכְלָא דְּאוֹרַיְיתָא דִּילִי אָכַלְתּוּן. א"ר יְהוּדָה. בְּרָא רְחִימָא דקוּדְשָׁא בְּרִיךְ הוּא, הָא תָּנֵינָן בַּעַל הַבַּיִת בּוֹצֵעַ וְאוֹרֵחַ מְבָרֵךְ. אָ"ל, לָאו אֲנָא בַּעַל הַבַּיִת, וְלָאו אַתּוּן אוֹרְחִין. אֲבָל קְרָא אַשְׁכַּחְנָא, וַאֲקַיֵּים לֵיהּ. דְּהָא אֲנָא טוֹב עַיִן וַדַּאי, בְּלָא שָׁאִילוּ דִּלְכוֹן אֲמֵינָא עַד הַשְׁתָּא, וְלַחְמָא וּמֵיכְלָא דִּילִי אֲכַלְתּוּן.

They approached and kissed him again. They said, Let us bless. THE CHILD said, I will say the blessing, since everything that you heard up until now, YOU HEARD from me, and I shall fulfill in me: "He that has a generous eye shall be blessed" (Mishlei 22:9). Pronounce it "shall bless." What is the reason? "For he gives of his bread to the poor" (Ibid.) and you ate and received my bread and victuals of the Torah. Rabbi Yehuda said, Beloved son of the Holy One, blessed be He, were we not taught that the master of the household cuts the bread and the guest says the blessing after the meal? He replied to them, I am not the master of the household and you are not guests. However, I shall fulfill the verse that I have found, since I certainly have a generous eye. Without your request, I spoke OF NEW INSIGHTS IN THE TORAH until now, and you ate my bread and food.

chanoch's Commentary

We learn about the recommended way to deal with the decision on who reads from the Bercat HaMazon at the end of a meal. It is a guest. We also learn about how that decision is made - look for new Torah insights from your guests, rather than your own teachings. The previous verses were very straight forward so there was no commentary by me necessary.

The balance of this page is not Yet prepared. Look for Zohar Balak Section 6A