Zohar Balak Section 6A - Part 3-Yenuka

Zohar Balak - Section 6 - Yenuka Part 3

It is recommended to study the section prior to reading the Synopsis.

Zohar Sulam Commentary on Parasha Balak Section 6

It is best to study the Zohar in the following manner:

1. Read outloud the Aramaic Verse. If you need to transliterate in order to read with the sounds of the lettersthe verse see below. If you use the transliteration tool than make sure you scan the Aramaic first and last.

2. Read the English Translation - if you desire to understand and realize that your understanding will limit the energy you receive. This is why it is important to scan the aramaic verse first.

3.Write out your understanding of the verse. Send it to yeshshem@hotmail.com in an email. Use the Parasha Name and verse number in the subject. By sending your understanding you give yeshshem.com permission to post this to web page and any other uses Yeshshem may see a beneficial use.

4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.

SYNOPSIS:

This continues this very long section of the Zohar, which Rabbi Ashlag indicates that it is a commentary on the Parasha Devarim in addition to being a commentary on Parasha Balak.

Pasook 58. from the Zohar Sulam Commentary on Parasha Balak

נָטַל כַּסָּא דְּבִרְכָתָא וּבָרִיךְ, וִידוֹי לָא יַכְלֵי לְמִסְבַּל כַּסָּא, וַהֲווֹ מְרַתְתֵּי. כַּד מָטָא לְעַל הָאָרֶץ וְעַל הַמָּזוֹן, אָמַר, כּוֹס יְשׁוּעוֹת אֶשָּׁא וּבְשֵׁם יְיָ' אֶקְרָא. קַיְּימָא כַּסָּא עַל תִּקּוּנֵיהּ, וְאִתְיְשַּׁב בִּיְמִינֵיהּ, וּבָרִיךְ. לְסוֹף אָמַר, יְהֵא רַעֲוָא דִּלְחַד מֵאִלֵּין, יִתְמַשְּׁכוּן לֵיהּ חַיִּין, מִגּוֹ אִילָנָא דְּחַיֵּי, דְּכָל חַיִּין בֵּיהּ תַּלְיָין. וְקוּדְשָׁא בְּרִיךְ הוּא יֶעֱרַב לֵיהּ, וְיִשְׁכָּח עָרֶב לְתַתָּא, דְּיִסְתַּכַּם בְּעַרְבוּתֵיהּ, בַּהֲדֵי מַלְכָּא קַדִישָׁא.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

He took the cup of blessing and said the blessing. His hands could not carry the cup and were shaking. When he reached: 'for the land and for the nourishment', he said, "I will raise the cup of salvation, and call upon the name of Hashem" (Tehilim 116:13). He placed the cup in its place and settled to the right and continued the blessings. At the end, he said, May it please You that to one of these, MEANING RABBI YITZCHAK, life would be drawn from the Tree of Life, upon which all life is dependent, and the Holy One, blessed be He would be his surety, so he would find a guarantor down below, MEANING RABBI SHIMON, who would agree to be a guarantor together with the Holy King, as it is written that Rabbi Yitzchak was close to death. Yet Rabbi Shimon held on to him and was his surety, and he remained alive.

chanoch's Commentary

To understand this pasook one needs to be familiar with the Zohar and the relationship of Rabbi Itzhak to Rabbi Shimon. Rabbi Itzhak died and left a young son - approximately 5 years old. This son cried to the Creator and spoke about how the Torah implies that it is the responsibility of the parent to teach the child Torah. Since his father died there was no one to teach him Torah - at least in his mind - that of a child. Rabbi Shimon was present and requested of the Creator for Rabbi Itzhak to be resurrected - which is what transpired. The agreement was when Rabbi Shimon left the world so would Rabbi Itzhak. That took place after the child became an adult greater than 20 years old. The question is how could the Yenuka - child know this information about Rabbi Itzhak and Rabbi Shimon. The other question to ask about this pasook is what is the meaning of "settling to the right". Most people when doing the Zimun of the Bearcat HaMazon - Blessing after eating bread and a meal do not lean to the right like we are instructed to do while drinking the 4 cups of wine of Pesach. I have never been instructed that this is the Halacha for the Zimun yet it is probably a good practice since the Zohar hints to us about it.

Pasook 59. from the Zohar Sulam Commentary on Parasha Balak

כֵּיוָן דְּבָרִיךְ, אַסְתִּים עֵינוֹי רִגְעָא חֲדָא, לְבָתַר פָּתַח לוֹן, אָמַר חַבְרַיָּיא, שְׁלוֹם לְכוֹן מֵרִבּוֹן טַב, דְּכָל עָלְמָא דִּילֵיהּ הוּא. תַּוְּוהוּ, וּבָכוּ, וּבָרִיכוּ לֵיהּ. בָּתּוּ הַהוּא לֵילְיָא. בְּצַפְרָא אַקְדִּימוּ וְאַזְלוּ. כַּד מָטוּ לְגַבֵּי ר"ש, סָחוּ לֵיהּ עוֹבָדָא. תָּוָּה ר' שִׁמְעוֹן, אָמַר בַּר טִנָרָא תַּקִּיפָא אִיהוּ, וְיָאוּת הוּא לְכַךְ, וְיַתִיר מִמַּה דְּלָא חָשִׁיב ב"נ, בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא הוּא, אִזְדַּעְזָע ר' אֶלְעָזָר, אָמַר, עָלַי לְמֵיהַךְ לְמֵחֱזֵי לְהַהוּא בּוֹצִינָא דְּדָלִיק. אָמַר ר' שִׁמְעוֹן, דָּא לָא סָלִיק בִּשְׁמָא בְּעָלְמָא, דְּהָא מִלָּה עִלָּאָה אִית בֵּיהּ. וְרָזָא אִיהוּ, דְּהָא נְהִירוּ מְשִׁיחוֹ דַּאֲבוֹי מְנַהֲרָא עָלֵיהּ, וְרָזָא דָּא לָא מִתְפַּשְּׁטָא בֵּין חַבְרַיָּיא.

Transliteration

Translation

When he completed saying the blessing, he closed his eyes for a moment and opened them afterward. He said, Friends, you have a message of peace from the good Master, to whom the entire universe belongs. They marveled and wept, and blessed him. They slept over that night. In the morning, they rose early and left. When they reached Rabbi Shimon, they related the episode to him. Rabbi Shimon wondered and said, He is a son of a strong rock and he is deserving of it, even more than one could imagine. He is the son of Rav Hamnuna Saba. Rabbi Elazar was shaken. He said, It is incumbent upon me to go and see this lit candle. Rabbi Shimon said, This one will not rise in renown in this world, MEANING TO SAY, HE WILL NOT LIVE LONG, since he has in him something supernal. The illumination of his father's oil shines on him and this secret should not be spread among the friends.

chanoch's Commentary

Why do you think Rabbi Shimon instructed his Students to keep this knowledge of the Yenuka secret? Here is a hint: Some things need to be concealed prior to them being revealed. Here is another hint: Why do people wear clothes? Because we must first conceal in order to be revealed. Ponder this long and hard.

Pasook 60. from the Zohar Sulam Commentary on Parasha Balak

יוֹמָא חֲדָא, הֲווֹ חַבְרַיָּיא יַתְבִין וּמִתְנַגְּחִין אִלֵּין בְּאִלֵּין, וַהֲווֹ תַּמָּן ר' אֶלְעָזָר, וְר' אַבָּא, וְר' חִיָּיא, וְר' יוֹסֵי, וּשְׁאַר חַבְרַיָּיא. אָמְרוּ הָא כְּתִיב אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה וְגוֹ'. בְּגִין רוּת וְנַעֲמָה, דַּהֲווֹ זְמִינִין לְנָפְקָא מִנַּיְיהוּ. צִפוֹרָה אִתַּת מֹשֶׁה דַּהֲוַת מִמִּדְיָן, וְיִתְרוֹ וּבְנוֹי דְּנַפְקוּ מִמִּדְיָן, דַּהֲווֹ כֻּלְּהוּ זַכָּאֵי קְשׁוֹט עאכ"ו. וְתוּ מֹשֶׁה דְּרַבִּיאוּ לֵיהּ בְּמִדְיָן, וְאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, נְקוֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים אִי הָכִי מַשּׁוֹא פָּנִים אִית בְּמִלָּה, דְּיַתִיר אִתְחָזוּ בְּנֵי מִדְיָן לְשֵׁזָבָא מִן מוֹאָב.

Transliteration

Translation

One day, the friends were sitting and contending with each other, MEANING THEY WERE HAVING A DISCUSSION AMONG THEMSELVES. Rabbi Elazar, Rabbi Aba, Rabbi Chiya, Rabbi Yosi and the rest of the friends were present. They said that it is written: "Do not harass Moab, nor contend with them in battle..." (Devarim 2:9). That was for the sake of Ruth and Naamah, who were destined to come from their midst. AND IF SO, Tziporah, the wife of Moses who came from Midian, and Jethro and his offspring, who came out of Midian, who were all truly just, most certainly SHOULD HAVE PROTECTED MIDIAN. Furthermore, Moses grew up in Midian and still, the Holy One, blessed be He, told him, "Execute the vengeance of the children of Yisrael on the Midianites" (Bemidbar 31:2), YET MOSES' MERIT DID NOT PROTECT THEM. Therefore, there is an inappropriate bias in this matter, since Midian appeared worthier to be saved than Moab.

chanoch's Commentary

Do you agree with the Zohar that the protection of Moab and the destruction of Midian is inconsistent and unjust? Lets hope this question will be answered below. Why do you need to know that all of the students of Rabbi Shimon were present? Does this also mean that Rabbi Shimon was present? The answer is to realize that this Torah discussion is under the wings of the Shecinah since there is a minyan learning Torah and the Schecinah always is present when a minyan is studying Torah. With this information why do you think the normal method of Torah Study is the chevruta study of two people in a search for truth?

Pasook 61. from the Zohar Sulam Commentary on Parasha Balak

אָמַר ר' שִׁמְעוֹן, לָא דָּמֵי מַאן דְּזַמִּין לְמִלְקַט תְּאֵנֵי, לְמַאן דִּכְבַר לָקִיט לוֹן. אָ"ל רִבִּי אֶלְעָזָר, אע"ג דִּכְבַר לָקִיט לוֹן, שְׁבָחָא אִיהוּ. אָ"ל, מַאן דְּלָא לֶקֶט תְּאֵנֵי, נָטִיר תְּאֵנָה תָּדִיר, דְּלָא יְהֵא בָּהּ פְּגָם, בְּגִין תְּאֵנֵי דִּזְמִינַת לְאַיְיתָאָה. כֵּיוָן דְּלָקִיט תְּאֵנֵי, שָׁבִיק לָהּ לַתְּאֵנָה, וְתוּ לָא נָטִיר לָהּ.

Transliteration

Translation

Rabbi Shimon said, There is no comparison between he who is going to gather the figs and he who already gathered them, since Ruth and Naamah had not yet come out from Amon and Moab, which is not the case with Tziporah, who had already emerged from Midian. Rabbi Elazar said to him, Although they already gathered THE FIGS, it is still a merit AND THEY SHOULD HAVE BEEN SAVED DUE TO THEIR MERIT. He said to him, Whoever has not collected the figs yet constantly guards that fig tree, so that it should not get any harm for the sake of the figs that are still to grow. He abandons the tree and does not watch it after collecting the figs.

chanoch's Commentary

The answer relates to time and revelation. Does the explanation that people abandon the Tree after collecting the figs justify the lack of merit from the Tzadeket that has its source in Midian - Tziporah?

Pasook 62. from the Zohar Sulam Commentary on Parasha Balak

כַּךְ מוֹאָב, דִּזְמִינָא לְאַיְיתָאָה אִינּוּן תְּאֵנֵי, נָטַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִיב אַל תָּצַר אֶת מוֹאָב. מִדְיָן דְּקָא יְהִיבַת תְּאֵנֵי, וְאַלְקִיטוּ לוֹן, כְּתִיב צָרוֹר אֶת הַמִּדְיָנִים. דְּהָא מִכָּאן וּלְהָלְאָה, תְּאֵנָה דָּא לָא זְמִינַת לְאַיְיתָאָה פֵּירִין, ובג"כ אִתְחַזְיַית לִיקִידַת אֶשָּׁא. פָּתַח וְאָמַר, וַיֹּאמֶר מוֹאָב אֶל זִקְנֵי מִדְיָן וְגוֹ', מוֹאָב אִינּוּן שָׁארִי, וּבְגִין אִינּוּן תְּאֵנֵי, דְּזַמִּין מוֹאָב לְאַפָּקָא לְעָלְמָא, אִשְׁתֵּזִיבוּ מֵעוֹנְשָׁא.

Transliteration

Translation

So with Moab, that was to produce in the future these figs, RUTH, AND HER OFFSPRING, the Holy One, blessed be He, guarded them, as it says, "Do not harass Moab." Midian had already produced the figs and they were collected, as it is written: "Vex the Midianites" (Bemidbar 25:17), since from here on, this fig tree will no longer produce fruit. Therefore, it deserves to be burned by fire. He opened the discussion saying, "And Moab said to the elders of Midian..." (Bemidbar 22:4). Moabites are the ones who started TO DISTRESS YISRAEL. For the sake of the figs, RUTH AND HER OFFSPRING, that Moab will produce in the future, they were saved from punishment.

chanoch's Commentary

The answer to the above questions relate to the ideas that people need to cleanse their own mistakes. Tzadikim atone for sinners is a teaching of Torah. This means that the Tzadik will cause a delay in the effect of negative actions by people. They need to do Teshuvah during the life a these Tzadikim and Tzadekets. If they don't then the effects will manifest in their lives after the death of the Righteous people. In my opinion we live in a gereration where the revealed Tzadikim have all left the world. This is the reason that there are a great number of natural disasters manifesting in the last year or so, in my opinion.

Pasook 63. from the Zohar Sulam Commentary on Parasha Balak

רִבִּי אֶלְעָזָר בָּעָא לְמֶיחֱמֵי לְר' יוֹסֵי בַּר' שִׁמְעוֹן בֶּן לָקוּנְיָא חָמוּי. וַהֲווֹ אָזְלֵי ר' אַבָּא וְר' יוֹסֵי בַּהֲדֵיהּ, אָזְלוּ בְּאָרְחָא, וַהֲווֹ אַמְרֵי מִלֵּי דְּאוֹרַיְיתָא כָּל הַהוּא אָרְחָא.

Transliteration

Translation

Rabbi Elazar wished to see Rabbi Yosi, son of Rabbi Shimon ben Lakunya, his father-in-law. Rabbi Aba and Rabbi Yosi accompanied him. They went along the road and were speaking of Torah matters all along the journey.

chanoch's Commentary

Was this a spiritual astral travel journey or a physical journey where the locations are not mentioned?

Pasook 64. from the Zohar Sulam Commentary on Parasha Balak

א"ר אַבָּא, מַאי דִּכְתִּיב, וַיֹאמֶר יְיָ' אֵלַי אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה וְגוֹ', וּכְתִיב וְקָרַבְתָּ מוּל בְּנֵי עַמּוֹן וְגוֹ', מִלָּה דָּא כְּמִלָה דָּא, מַה הֶפְרֵשׁ בֵּין דָּא לְדָא, אֶלָּא אִתְחֲזֵי דִּשְׁקוּלֵי הֲווֹ. וְתָנֵינָן, כַּד הֲווֹ מְקָרְבֵי לְגַבֵּי בְּנֵי מוֹאָב, הֲווֹ יִשְׂרָאֵל אִתְחַזְיָין לְגַבַּיְיהוּ בְּכָל מָאנֵי קְרָבָא, כִּדְבָּעוּ אִתְגַּרְיָין בְּהוּ. וּלְגַבֵּי בְּנֵי עַמּוֹן, הֲווֹ יִשְׂרָאֵל מִתְעַטְּפֵי בְּעִטּוּפַיְיהוּ, וְלָא אִתְחֲזֵי מָאנֵי קְרָבָא כְּלָל. וּקְרָאן מוֹכָחָן בְּשִׁקּוּלָא דָּא כְּדָּא.

Transliteration

Translation

Rabbi Aba said that it is written: "And Hashem said to me, 'Do not harass Moab, nor contend with them in battle...'" It is also written: "And when you come near, opposite the children of Amon, harass them not, nor contend with them" (Devarim 2:19). The injunction ABOUT AMON'S CHILDREN was similar to this one, with Moab. What difference was there between the one and the other? They seem of equal weight. We were taught that when YISRAEL approached the children of Moab, Yisrael displayed themselves to them in all their battle gear, as if they wished to provoke them. As for the Amonites, Yisrael were covered in their clothing and the battle gear was not visible at all. Yet, the scriptures seem to indicate that they were equal.

chanoch's Commentary

This information is coming from the Midrashim that the approach to Amon is different than the approach to Moab. What do you think is the difference? Here is a hint: one is open and revealed which is Moab while to Amon there is subtlety and concealment.

Pasook 65. from the Zohar Sulam Commentary on Parasha Balak

אָמַר ר' אֶלְעָזָר, וַדַּאי הָכִי הוּא. וְתָנֵינָן, דְּדָא דַּהֲוַת חֲצִיפָא, וְאַמְרַת מוֹאָב, דִּכְתִּיב וַתִּקְרָא אֶת שְׁמוֹ מוֹאָב. אִתְחָזוּן יִשְׂרָאֵל חֲצִיפוּ לְגַבַּיְיהוּ, כְּמָה דְּאִיהִי הֲוַת חֲצִיפָא, דְּאַמְרַת מוֹאָב, מֵאָב הֲוָה בְּרָא דָּא. אֲבָל זְעֶרְתָּא, דְּאַמְרַת בֶּן עַמִּי, וְכַסִּיאַת אָרְחָהָא, יִשְׂרָאֵל הֲווֹ מְכַסְּיָין אָרְחַיְיהוּ לְגַבַּיְיהוּ, מְעַטְפֵי עִטּוּפָא בְּטַלִית, וְאִתְחָזוּן קַמַּיְיהוּ כְּאַחִין מַמָּשׁ. וְהָא אוּקְמוּהָ.

Transliteration

Translation

Rabbi Elazar said, Certainly it is so. We were also taught that the one was impudent, as is written: "And called his name Moab" (Beresheet 19:37). Yisrael appeared impudently before them as she was impudent and said, 'Moab,' meaning I have this son from my father (Heb. me'av). However, the younger one, who said "Ben Ami" (Ibid. 38), 'son of my nation,' was discreet in her manners; Yisrael, too, were discreet in their manners to her, that they were enveloped in the cover of a Talit and appeared to them as real brothers. We have already explained this.

chanoch's Commentary

Learn the Torah concept of Mida Keneged Midah from these Zohar pasuks. Mida Keneged Midah means measure for measure and that is definitely the way the world is run by the Creator.

Pasook 66. from the Zohar Sulam Commentary on Parasha Balak

עַד דַּהֲווֹ אָזְלֵי, אִדְכַּר ר' אֶלְעָזָר מֵהַאי יַנּוּקָא, סָטוּ מֵאָרְחָא ג' פַּרְסֵי, וּמָטוּ לְהָתָם. אִתְאֲרָחוּ בְּהַהוּא בֵּיתָא, עָאלוּ וְאַשְׁכָּחוּ לְהַהוּא יַנּוּקָא, דְּהֲוָה יְתִיב, וּמְתַקְּנִין פָּתוֹרָא קַמֵּיהּ. כֵּיוָן דְּחָמָא לוֹן, קָרִיב גַּבַּיְיהוּ, אָ"ל, עוּלוּ חֲסִידֵי קַדִישִׁין, עוּלוּ שְׁתִילִין דְּעָלְמָא, אִינּוּן דְּעֵילָּא וְתַתָּא מְשַׁבְּחִין לוֹן. אִינּוּן דַּאֲפִילּוּ נוּנֵי יַמָּא רַבָּא, נָפְקִין בְּיַבֶּשְׁתָּא לְגַבַּיְיהוּ. אָתָא ר' אֶלְעָזָר וּנְשָׁקֵיהּ בְּרֵישֵׁיהּ. הָדָר כְּמִלְּקַדְּמִין, וּנְשָׁיקֵהּ בְּפוּמֵיהּ. א"ר אֶלְעָזָר נְשִׁיקָה קַדְמָאָה עַל נוּנִין דְּשָׁבְקִין מַיָּא, וְאַזְלִין בְּיַבֶּשְׁתָּא. וּנְשָׁקֵיהּ תִּנְיָינָא עַל בִּיעִין דְּנוּנָא, דְּעָבְדוּ אִיבָא טָבָא בְּעָלְמָא.

Transliteration

Translation

While walking, Rabbi Elazar remembered about the child. They went out of their way, three leagues, and reached there. They visited that house, entered and found the child, who was sitting at the table being prepared for him. As soon as he saw them, he approached them and said to them, Enter, holy pious men; enter, plants of the world. Those above and below exalt you, those for whom even the fish of the great ocean leave for dry land. HE NOW SAW IN THEM THAT HIS FATHER RAV HAMNUNA APPEARED TO THEM. Rabbi Elazar approached and kissed him on the head. He then again kissed him on the lips. Rabbi Elazar said, The first kiss was for the fish that left the water and went to dry land, MEANING FOR RAV HAMNUNA WHO APPEARED TO THEM. And the second kiss was for the eggs of the fish that produced good offspring in the world, meaning for the sake of the child himself, who was the son of Rav Hamnuna.

chanoch's Commentary

i love the metaphorical language of poetry in the Zohar. Also i appreciate Rabbi Ashlag's comments without which it would be very difficult to reveal the metaphors meanings.

Pasook 67. from the Zohar Sulam Commentary on Parasha Balak

אָמַר הַהוּא יַנּוּקָא, בְּרֵיחָא דִּלְבוּשַׁיְיכוּ חֲמֵינָא, דְּעַמּוֹן וּמוֹאָב מִתְגָרָן בְּכוּ, הֵיךְ אִשְׁתְּזֵבְתּוּן מִנַּיְיהוּ. מָאנֵי קְרָבָא לָא הֲווֹ בִּידַיְיכוּ. וְאִי לָאו, לְרָחְצָנוּ תֵּהֲכוּן, בְּלָא דְּחִילוּ. תַּוְּוהוּ ר' אֶלְעָזָר וְר' אַבָּא וְחַבְרַיָּיא. אָמַר רִבִּי אַבָּא, זַכָּאָה אָרְחָא דָּא, וְזַכָּאָה חוּלָקָנָא דְּזָכֵינָא לְמֶיחֱמֵי דָּא, אַתְקִינוּ פָּתוֹרָא כְּמִלְּקַדְּמִין.

Transliteration

Translation

The child said, By the fragrance of your clothes, I see that Amon and Moab were provoking you. How did you save yourselves from them? You had no battle gear in your hands. Without it, HOW did you travel securely without fear? Rabbi Elazar and Rabbi Aba and the friends marveled. Rabbi Aba said, Praised is this road and praised is our lot that we were worthy of seeing this. They prepared the table again.

chanoch's Commentary

How amazing is the Yenukas intuitive perceptions

Pasook 68. from the Zohar Sulam Commentary on Parasha Balak

אָמַר, חַכִּימִין קַדִישִׁין. תִּבְעוּ נָהֲמָא דְּתַפְנוּקֵי בְּלָא קְרָבָא, וּפָתוֹרָא דְּמָאנֵי קְרָבָא. אוֹ נָהֲמָא דִּקְרָבָא. אוֹ תִּבְעוּן לְבָרְכָא לְמַלְכָּא בְּכָל מָאנֵי קְרָבָא דְּהָא פָּתוֹרָא לָא אִסְתָּלִיק בְּלָא קְרָבָא. אָמַר ר' אֶלְעָזָר, בְּרָא רְחִימָא חֲבִיבָא קַדִישָׁא, הָכִי בָּעֵינָן, בְּכָל הָנֵי זִינֵי קְרָבָא אִשְׁתָּדַּלְנָא בְּהוּ, וְיַדְעֵינָן לְאַגָחָא בְּחַרְבָּא, וּבְקַשְׁתָּא, וּבְרוֹמְחָא, וּבְאָבָנִין דְּקִירְטָא. וְאַנְתְּ רַבְיָא, עַד לָא חָמֵית, הֵיךְ מַגִיחִין קְרָבָא, גּוּבְרִין תַּקִּיפִין דְּעָלְמָא.

Transliteration

Translation

THE CHILD said, Holy sages, do you wish for dainty dishes without battle or a table of war utensils and dishes of war, or do you wish to praise the King in complete battle gear, since the table does not rise without battle. Rabbi Elazar said, Beloved and precious holy son, this is the way we wish; we strive with all these battle gear. We know how to do battle by sword, by bow, by lance, by sling stones. But you are a child. You have not seen yet how mighty men wage battle.

chanoch's Commentary

Rabbi Elazar is saying the child is too young to enter in this discussion. Most people have been told this same thing one time or another. Yet they continue repeating this later in years to their own children. It is better to remind ourselves of the Proverb - Who is wise? The person who learns from every person.

Pasook 69. from the Zohar Sulam Commentary on Parasha Balak

חַדֵּי הַהוּא יַנּוּקָא, אָמַר וַדַּאי לָא חֲמֵינָא, אֲבָל כְּתִיב אַל יִתְהַלֵּל חוֹגֵר כִּמְפַתֵּחַ. אַתְקִינוּ פָּתוֹרָא בְּנַהֲמָא, וּבְכָל מַה דְּאִצְטְרִיךְ. א"ר אֶלְעָזָר, כַּמָה חֵדוּ אִית בְּלִבָּאִי בְּרַבְיָא דָּא, וְכַמָה חִדּוּשִׁין יִתְחַדְּשׁוּן עַל פָּתוֹרָא דָּא, וע"ד אֲמָרִית, דְּיָדַעְנָא דְּזָגֵי פַּעְמוֹנֵי רוּחָא קַדִישָׁא, הֲווֹ אָזְלִין בֵּיהּ.

Transliteration

Translation

That child was glad and said, Certainly I have not observed how mighty men wage battle. However, it is written: "Let not him that girds on his harness boast himself as he that takes it off" (I Melachim 20:11). FIRST, HEAR SOMETHING AND THEN YOU CAN CONGRATULATE YOURSELVES. They prepared the table with bread and all that is necessary. Rabbi Elazar said, How much gladness there is in my heart with this child and how many new insights will be remarked at this table. Therefore, I know that bells of the Holy Spirit are pealing WITHIN THAT CHILD.

chanoch's Commentary

Rabbi Elazar is remembering who is wise? Yet he is still making judgments in anticipating what will be revealed during the meal. We need to learn to only judge ourselves not other people. Not that i have the merit to judge a Tzadik like Rabbi Elazar.

Pasook 70. from the Zohar Sulam Commentary on Parasha Balak

אָמַר הַהוּא יַנּוּקָא, מַאן דְּבָעֵי לְנַהֲמָא, עַל פּוּם חַרְבָּא יֵיכוּל. חַדֵּי ר' אֶלְעָזָר, אַהְדָר וְקָרִיב יַנּוּקָא לְגַבֵּיהּ, אָ"ל, בְּגִין דְּשַׁבְחַת גַּרְמָךְ, אִית לָךְ לְמֵיגַח קְרָבָא בְּקַדְמֵיתָא, וַאֲנָא אֲמָרִית בְּקַדְמֵיתָא, דִּקְרָבָא לִיהֱוֵי בָּתַר אֲכִילָה. אֲבָל הַשְׁתָּא, מַאן דְּבָעֵי סוֹלְתָא, יֵיתֵי מָאנֵי קְרָבָא בִּידוֹי. אָמַר ר' אֶלְעָזָר, לָךְ יֵאוֹת לְאַחֲזָאָה מֵאִינּוּן מָאנֵי קְרָבָא דִּילָךְ.

Transliteration

Translation

The child said, Whoever wishes to eat bread, let him eat it by the sword. Rabbi Elazar was glad and again brought the child close to him. He said to him, Since you praised yourself, you have to begin the battle. At first, I said that the battle will begin after the meal. However, whoever wishes for fine flour, SIFTED OUT OF HUSKS THAT ARE THE KLIPOT, shall bring the gear of battle in his hands. Rabbi Elazar said, It is appropriate for you to show us what battle gear you possess.

chanoch's Commentary

The Torah teaches us to always speak words of Torah at a meal - after the meal to help one digest the food. In this case Rabbi Elazar is promoting the Torah discussion prior to the meal being completed.

Pasook 71. from the Zohar Sulam Commentary on Parasha Balak

פָּתַח הַהוּא יַנּוּקָא וְאָמַר, וְהָיָה בַּאֲכָלְכֶם מִלֶּחֶם הָאָרֶץ תָּרִימוּ תְּרוּמָה לַיְיָ'. קְרָא דָּא עַל עוֹמֶר הַתְּנוּפָה אִתְּמַר, מַאי תְּנוּפָה, אִי בְּגִין דְּאָנִיף לֵיהּ כַּהֲנָא לְעֵילָּא אִיהִי תְּנוּפָה. מַאי אִכְפַּת לָן, אִי אָנִיף אִי מָאִיךְ.

Transliteration

Translation

The child opened the discussion with the verse: "Then it shall be, that, when you eat of the bread of the land, you shall offer up a gift to Hashem" (Bemidbar 15:19). This verse, ALTHOUGH IT PERTAINS TO DOUGH, was said of the Omer of the wave offering. What is the wave offering? Because the priest waved it up high, it is called 'wave offering'. What does it concern us if that offering of the Omer was waved or lowered?

chanoch's Commentary

While this verse is being presented here out of context we can also perceive that the verse refers to the first piece of the Challah being given to the Satan as a gift to HaShem since HaShem formed the Satan and gave him the task of lengthening the process through testing of people.

Pasook 72. from the Zohar Sulam Commentary on Parasha Balak

אֶלָּא וַדַּאי אִצְטְרִיךְ לְאַרְמָא לָהּ לְעֵילָּא, וְהַיְינוּ תְּרוּמָה. ואע"ג דְּדַרְשֵׁינָן תְּרֵי מִמְּאָה, וְהָכִי הוּא, אֲבָל תְּנוּפָה מַאי דָּא הוּא אַרָמוּתָא. וְרָזָא דְּחָכְמְתָא הָכָא. אִי חֲסִידֵי קַדִישִׁין, מָארֵי דְּרוֹמְחִין, לָא שְׁמַשְׁתּוּן לְר' שְׁמַעְיָה חֲסִידָא, דְּאִי לָאו תִּנְדְּעוּן תְּנוּפָה מַאי הִיא. חִטָּה מַאי הִיא. שְׂעוֹרָה מַאי הִיא.

Transliteration

Translation

HE RESPONDS: Assuredly one has to raise it up high. Hence, it is a heave offering, for this it should have been called trumah (Eng. 'heave offering) derived from haramah (Eng. 'raising up') and not tnufah (Eng. 'waving'), although we explained THAT TRUMAH IS SPELLED WITH THE LETTERS OF tri mime'ah (Aramaic two out of a hundred) and that is so indeed. Nonetheless, the primary meaning of trumah comes from haramah raising up. Wherefore IS IT CALLED 'wave' then, if it means here raising up? It should have been called trumah then. He responds: Here lies the secret of wisdom. Woe, pious holy men, masters of lance, for not having served Rabbi Shmaya the pious. Had it not been for that, you would have known what a wave offering is, what is wheat and what is barley.

chanoch's Commentary

Look below for the explanation of what is being said here.

Pasook 73. from the Zohar Sulam Commentary on Parasha Balak

תְּנוּפָה דְּקָאָמְרֵינָן, הַיְינוּ תְּנ"וּ פֶּ"ה. וְרָזָא דִּילֵיהּ תְּנוּ כָּבוֹד לַיְיָ' אֱלֹהֵיכֶם. דְּהָא פֶּה הַיְינוּ כָּבוֹד, דְּבָעֵינָן לְמֵיהַב לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא. וע"ד אִבְעֵי לָן לְאַרְמָא לְעֵילָּא, לְאַחֲזָאָה דִּלֵּיהּ אֲנָן יָהֲבִין לְהַאי פֶּה. דְּלֵית שְׁבָחָא לְמַלְכָּא עִלָּאָה, אֶלָּא כַּד יִשְׂרָאֵל מְתַקְּנֵי לֵיהּ לְהַאי כָּבוֹד, וְיָהֲבֵי לֵיהּ לְמַלְכָּא כָּבוֹד. וְדָא הוּא תְּנוּ פֶּה, תְּנוּ כָּבוֹד, וְאָרָמָא אִיהוּ וַדָאי.

Transliteration

Translation

Tnufah (Eng. 'wave offering') that we mentioned MEANS, tnu peh (Eng. 'give mouth'), WHICH ARE SPELLED WITH THE LETTERS OF TNUFAH. The secret meaning of it is: "Give glory to Hashem, your Elohim" (Yirmeyah 13:16), since mouth is glory, WHICH IS MALCHUT CALLED 'GLORY', that should be given to the Holy One, blessed be He, MEANING TO RAISE AND UNITE MALCHUT WITH ZEIR ANPIN. That is why we are required to raise it up above, TOWARDS ZEIR ANPIN, to indicate that we are giving to him, TO ZEIR ANPIN, this mouth, WHICH IS MALCHUT, since the Supernal King, ZEIR ANPIN, has no praise except when Yisrael prepare this glory, WHICH IS MALCHUT, and give it to the King of glory, ZEIR ANPIN. That is 'give mouth', "give glory," and that is definitely raising, meaning to raise up Malchut to Zeir Anpin.

chanoch's Commentary

We are being given metaphors and reasons for the concept of a a wave offering. During the waving the Priest waves the offering by raising above his - the Priests head. During the Kapporot ritual the person raises above his head the offering be it money or a chicken. This is the same explanation as being given here by the Yenuka. In verse 72 there is a hint to a difference between wheat and barley as it relates to the ritual of a wave offering. This is hinting to the Omer offering brought after the seder night. Barley is a low animal food and thus elevating it as a wave offering will be unsuccessful. While wheat is the food of humans and needs to be elevated through the wave offering or the study of Torah after breaking bread.

Pasook 74. from the Zohar Sulam Commentary on Parasha Balak

קְרָא דְּשָׁרֵינָן בֵּיהּ, וְהָיָה בַּאֲכָלְכֶם מִלֶּחֶם הָאָרֶץ. וְכִי לָכֶם הָאָרֶץ שְׂעוֹרָה אִיהוּ, לָאו הָכִי. וַאֲנָן שְׂעוֹרָה מְקָרְבֵינָן, בְּגִין דִּשְׂעוֹרָה קַדְמָאָה לִשְׁאַר נָהֲמָא דְּעָלְמָא. שְׂעוֹרָה אִיהוּ שִׁיעוּר הֵ"א, דְּהָא אֲתָר יְדִיעַ הוּא, בְּשִׁיעוּרָא דְּהֵ"א. חִטָּה נְקוּדָה בְּאֶמְצָעִיתָא, דְּלֵית חוּלָקָא לְסִטְרָא אַחֲרָא דְּחוֹבָא תַּמָּן. חִטָּה בְּרָתָּא דְּמִתְחַטְּאָה לְקַמֵּי אֲבוּהָ, וְעָבֵד לָהּ רְעוּתָא, וּמַה חִטָּה. כְּלָלָא דכ"ב אַתְוָון.

Transliteration

Translation

LET US RETURN TO the verse we began with: "Then it shall be, that, when you eat of the bread of the land." HE ASKS: Was the bread of the land just barley AND NOTHING ELSE? THIS VERSE, EVEN THOUGH IT IS MENTIONED TO BE THE PRECEPT OF DOUGH CONTRIBUTION, ALLUDES TO THE OMER OF THE WAVE OFFERING, AND THAT OMER OF THE WAVE OFFERING WAS OFFERED AS BARLEY. HE RESPONDS: It is not so, SINCE THERE ARE FIVE KINDS OF GRAINS and we offer barley because it is the first of the other kinds of bread in the world. Seorah (Eng. 'barley') is the letters of shiur Hei (Eng. 'measure of Hei'), which occupies a known measure in the Hei, WHICH IS MALCHUT. Chitah (Eng. 'wheat') is the central point, where the Other Side of the scale of guilt has no place. Chitah is a daughter that asks petulantly (Heb. mitchat'ah) before her father and he does her will. What is chitah? It has the numerical value of the 22 letters.

chanoch's Commentary

Actually the Karaite group of Jews determine if a year is a leap year based on the sprouting of sufficient amount of Barley to bring the barley wave offering. Spiritually this indicates a connection to spring and thus the Passover Seder may take place. If there is insufficient barley grain sprouts then it is still winter and the Pesach Seder may not take place. We learn also that offerings were brought of the other grains as well specifically that of wheat which the pasuk teaches us that wheat has all the energy of the Hebrew Letters as it pertains to the frame of reference called vegetables. In fact there can not be anything with a greater metaphysical energy than wheat in this frame of reference. This is why the emphasis of the Seder is to control an aspect of wheat - called Chametz. Remember Chametz is the aspect of an inflated ego due to the physical presence of yeast.

Pasook 75. from the Zohar Sulam Commentary on Parasha Balak

א"ר אֶלְעָזָר, אע"ג דְּהֲוָה לָן לְמִשְׁמַע. הָכָא אִית לָן לְמֵימַר, וּלְדַרְכָא קַשְׁתָּא. אָמַר הַהוּא יַנּוּקָא, הָא מָגִנָּא לָקֳבֵל גִּירָא. אָמַר רִבִּי אֶלְעָזָר, וַדַּאי חִטָּה הָכִי קָרֵינָן לָהּ. אֲבָל חֲמֵינָן בַּשְׁבָטִים כֻּלְּהוּ דְּלֵית בְּהוּ חֵ"ט, וּבָהּ אִית חֵ"ט, וְקָרֵינָן חִטָּה. אָמַר הַהוּא יַנּוּקָא, וַדַּאי הָכִי הוּא, דְּהָא חֵ"ט שַׁרְיָא סָמִיךְ לָהּ. בְּהוּ בְּשִׁבְטִין, לָא הֲווֹ אַתְוָון אִלֵּין, דְּקָא אָתוּ מִסִּטְרָא דִּקְדוּשָּׁה דִּלְעֵילָּא, אֲבָל לְגַבָּהּ שַׁרְיָא.

Transliteration

Translation

Rabbi Elazar said, Although we should listen TO YOUR WORDS, we have something to say here and draw our bow (Heb. keshet), which is derived from difficulty (Heb. kushiya). The child said, Behold a shield against that arrow, MEANING TO SAY THAT HE WOULD BE READY TO EXPLAIN AWAY THAT DIFFICULTY. Rabbi Elazar said, Certainly we call it chitah. However, we notice that among all the tribes, there are no LETTERS Chet and Tet in their names, because they are indicative of sin (Heb. chet, Chet Tet Aleph) and a hold for the external forces. Yet, in chitah, there are Chet and Tet, because we call her chitah. IF SO, THERE IS SOMETHING THAT GIVES A HOLD FOR THE OUTER FORCES, AND NOT LIKE THE CHILD SAID THAT THE OTHER SIDE OF GUILT HAS NO PART THERE. That child replied, It is definitely so. The Chet and Tet THAT INDICATE THE HOLD OF THE OTHER SIDE prevail close by, THAT IS, NEAR TO MALCHUT. Within them, among the tribes, those letters did not dwell, because they emanated from the side of holiness that is above, SINCE THE TWELVE TRIBES ARE DRAWN FROM THE TWELVE ASPECTS THAT ARE IN MALCHUT THAT RESULT FROM THE TWELVE PERMUTATIONS OF YUD HEI VAV HEI, ALL OF WHICH ARE HOLINESS. However, near her, near Malchut that is called 'chitah' the letters Chet and Tet do dwell, which indicate the hold of the outer forces.

chanoch's Commentary

We always have to define our terms as this pasuk is hinting to us. When you define your terms you establish the frame of reference. The letters Tet and Chait are not used in any of the Names of the Tribes of the Children of Israel. Also note the gematria of the word Chait expressed in the pasuk is 18. This indicates the relationship as to how a sin causes a longer process that leads ultimately to the correction or Teshuvah that brings one to "life". since life as a gematria of 18 also. It is interesting to note that the gematria of the 2 letters is 17 which is the Hebrew word Tov meaning good. Is a chait - sin good? One needs to understand the spiritual system to come to this level of consciousness.

Pasook 76. from the Zohar Sulam Commentary on Parasha Balak

וְאִי בָּעִית לְאַפָּקָא חַרְבָּא, וְתֵימָא אֲמַאי נַקְטַת אַתְוָון אִלֵּין הַהִיא בְּרַתָּא, אֶלָּא אִי תִּנְדַּע חוֹבָא דְּאָדָם הָרִאשׁוֹן, דְּאָמְרוּ חִטָּ"ה הֲוָה, תִּנְדַּע הָא. וְאִילָנָא דָּא כַּד נָצַח, כֹּלָּא סִטְרָא דְּטוֹב, נָקִיט לְכָל סִטְרָא אַחֲרָא, וְכַפְיָיא לֵיהּ.

Transliteration

Translation

You might wish to draw the sword and wonder why that daughter holds on to these letters, CHET AND TET, IF THERE IS A HOLD FOR THE OUTER FORCES. However, if you know the sin of Adam, which they said THAT THE TREE OF KNOWLEDGE OF GOOD AND EVIL was wheat, you will understand this. When this tree, MALCHUT, is victorious, everything is on the good side, as it takes everything from the Other Side and suppresses it. Therefore, he said that the Other Side has no hold on the wheat grain.

chanoch's Commentary

When is Malchut victorious? When it is fulfilled by the Light of Yesod which is funneling the Light from the 5 other Sefirot. No evil or negativity can stand against the Light of fulfillment. The light can only enter permanently into Malchut when Malchut has exercised binding by striking. Learn this truth well and often.

Pasook 77. from the Zohar Sulam Commentary on Parasha Balak

חַבְרַיָּיא קַדְמָאֵי פְּרִישׁוּ מִלָּה דָּא, וְשָׁרוּ לָהּ מֵרָחִיק, חִטָּה סְתָם. אָתוּ בַּתְרָאֵי וְאָמְרוּ, חִטָּה מַמָּשׁ. אָתָא יְשַׁעְיָה וּפָרִישׁ לָהּ, דִּכְתִּיב וּמִמְּחִתָּה כִּי לֹא תִקְרַב אֵלָיִךְ, וע"כ נְקוּדָה בְּאֶמְצָעִיתָא, דְּלָא יְהֵא חַטָּאָה, דְּאִלּוּ נְקוּדָה לָא הֲוֵי, חַטָּאָה לֶהֱוֵי. וְחִלּוּפָא בֵּין ט' לְת', תָּבִירוּ לְסִטְרָא אַחֲרָא, בְּרִירוּ דִּילָה.

Transliteration

Translation

The friends of old have explained this matter, IN SAYING THAT THE TREE OF KNOWLEDGE OF GOOD AND EVIL WAS WHEAT. They began from a distance, MEANING TO SAY, WITH A VAGUE EXPLANATION, saying simply wheat, meaning that chitah contains the letters of sin (Heb. Chet) and indicates sin. There is no intention of actual wheat, but merely an allusion to it. Then, the latter came and said actual wheat. THAT IS, IT ALLUDES TO YESOD OF MALCHUT, AS MENTIONED, THAT SHE IS CALLED 'THE TREE OF KNOWLEDGE OF GOOD AND EVIL', AS MENTIONED. Isaiah came and explained it: "And from terror (Heb. mechitah, spelled with Chet and Tav); then it shall not come near you" (Yeshayah 54:14). Therefore, WHEAT is the central point in order that there should be no sin, since without this point, there would have been sin. And the substituting of Tet and Tav is a guarding against the Other Side and the cleansing thereof.

chanoch's Commentary

Letter substitutions are very important. It changes word meanings and gematriot. Yet every Hebrew word conceals other letters within them weather it is a right column - left column - or central column substitution. I strongly recommend one listen to the recordings of the first 6 classes in our Hebrew letters classes so that one can know how to retain your balance while substituting letters.

Pasook 78. from the Zohar Sulam Commentary on Parasha Balak

אַתּוּן חַבְרַיָּיא, דְּלָא שְׁמַשְׁתּוּן לְר' שְׁמַעְיָה חֲסִידָא, אַמְרִין דִּבְחֲמֵשֶׁת זִינֵי דָּגָן, לָא אִית חוּלָקָא לִסְטַר אַחֲרָא. וְלָאו הָכִי, דְּהָא כָּל מַה דְּאִתְבְּלֵי בְּאַרְעָא, לִסְטַר אַחֲרָא אִית בֵּיהּ חוּלָקָא. וּמַאן חוּלָקָא אִית לֵיהּ. מוֹץ דְּתִדְּפֶנּוּ רוּחַ, דִּכְתִּיב לֹא כֵן הָרְשָׁעִים כִּי אִם כַּמוֹץ אֲשֶׁר תִּדְּפֶנּוּ רוּחַ. וְדָא הוּא רוּחָא דִּקְדוּשָּׁא, וּכְתִיב כִּי רוּחַ עָבְרָה בּוֹ וְאֵינֶנּוּ וְגוֹ'. בְּגִין דְּרוּחַ קֻדְשָׁא מְפַזֵּר לֵיהּ בְּכָל סִטְרִין דְּעָלְמָא, דְּלָא יִשְׁתְּכַח. דָּא בְּנוּקְבָּא. דְּכוּרָא מַאי הוּא. תֶּבֶן.

Transliteration

Translation

You friends, who have not served Rabbi Shmaya the pious, you mentioned that the five kinds of grains, WHICH ARE WHEAT, BARLEY, RYE, RICE AND MILLET, have no portion for the Other Side. However, it is not so, since the Other Side has a part in anything that rots on earth. What is its part? "The chaff which the wind drives away," as is written: "Not so the wicked: but they are like the chaff which the wind (Heb. ruach) drives away" (Tehilim 1:4). That is the Holy Spirit (Heb. Ruach), WHICH IS MALCHUT, as is written: "For the wind passes over it, and it is gone" (Tehilim 103:16). The Holy Spirit THAT IS MALCHUT scatters it in every direction, so it should no longer exist. Chaff is the female OF THE KLIPAH. What is the male OF THE KLIPAH? It is straw.

chanoch's Commentary

Now you know the spiritual cause of the need to separate wheat from chaff and all other grains from straw. One can not utilize chaff in one;s cooking and this is also true for straw in my opinion.

Pasook 79. from the Zohar Sulam Commentary on Parasha Balak

וּמוֹץ וְתֶבֶן כַּחֲדָא אַזְלִין, וְעַל דָּא פָּטוּר מִמַּעֲשֵׂר. דְּלֵית בְּהוּ חוּלָקָא בִּקְדוּשָׁה. ה', דָּגָן בְּנַקְיוּ בְּלָא תֶּבֶן וּמוֹץ. חֵ"ט דְּכַר וְנוּקְבָּא, מוֹץ וְתֶבֶן, ה: בְּנַקְיוּ דְּדָגָן. וע"ד שְׁלִימוּ דְּאִילָנָא חִטָּה אִיהוּ וְאִילָנָא דְּחָטָא בֵּיהּ אָדָם הָרִאשׁוֹן חִטָּה הֲוָה. דְּכֹלָּא אִיהוּ בְּרָזָא, וּבְמִלָּה דְּחִטָּה. תָּוָוה ר"א, וְתַוְּוהוּ חַבְרַיָּיא, א"ר אֶלְעָזָר, וַדַּאי הָכִי הוּא.

Transliteration

Translation

Chaff and straw, WHICH ARE THE MALE AND FEMALE OF THE KLIPAH, go together. Therefore, they are exempt from tithe, because they do not contain any part in holiness. Hei OF CHITAH is the cleaned grain without the straw and chaff. Chet and Tet OF CHITAH are male and female, chaff and straw. IF Hei too IS INCLUDED WITH CHET AND TET, it indicates refined grain, and hence the perfection of the tree, THAT IS MALCHUT, is the wheat grain, WHICH IS INDICATIVE OF REFINED GRAIN WITHOUT KLIPOT. The tree by which Adam sinned was wheat, since everything is contained in the secret and in the word chitah. Rabbi Elazar wondered and the friends marveled. Rabbi Elazar said, It definitely is so.

chanoch's Commentary

It is important for people to understand that the fruit called an apple is just one of seven fruits that is accused to be the fruit that was eaten by Adam and Chava that is usually referred to as the original mistake. For each of these fruits there is a metaphorical explanation as well as spiritual explanations of how this can be corrected. This pasuk is discussing and hints to the fruit known as wheat - Chitah. It is interesting to note that when the word is spelled with a Hai and not an Alef it transforms from natural grain to refined grain. There is a question that needs to be asked and has been asked and answered by the sages. Why does it take man's involvement in the creation of bread? It takes 10 steps to transform wheat into bread. This is an important question since it touches on the idea that God can create something that is not perfect Chas V'Shalom. I will leave you to contemplate the answers on your own.

Pasook 80. from the Zohar Sulam Commentary on Parasha Balak

אָמַר הַהוּא יַנּוּקָא, הָכִי הוּא וַדַּאי, קְרָא דְּשָׁרֵינָן בֵּיהּ, דְּהָא שְׂעוֹרָה אַקְדִּים לְמֵיתֵי לְעָלְמָא. וְאִיהוּ מְתַתְקָּן לְמֵיכְלָא דִּבְעִירָא סְתָם, אִיהוּ רָזָא דַּאֲלַף הָרִים, דְּמְגַדְּלִין בְּכָל יוֹמָא, וְהִיא אָכְלָה לוֹן. וְאִקְרֵי לֶחֶם תְּרוּמָה, מֵיכְלָא דְּהַהוּא תְּרוּמָה, וְאִתְקְרִיב בְּלֵילְיָא, דְּהָא כְּתִיב וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא. מִן הַקֳּדָשִׁים דָּא תְּרוּמָה. מִן הַקֳּדָשִׁים, וְלָא קֳדָשִׁים, דְּהָא קֹדֶשׁ סְתָם לָא אִקְרֵי תְּרוּמָה, דְּחוֹמֶר בַּקֹּדֶשׁ מִבַּתְרוּמָה תְּנָן.

Transliteration

Translation

That child said, This is definitely the meaning of the verse with which we began, because barley appeared first in the world. It is only good for animal food, meaning Malchut that is called 'beast' (Heb. behemah) that equals in numerical value 52, Yud Hei Vav Hei fully spelled with Hei's. And barley is the secret of thousand mountains, WHICH IS THE SECRET OF CHOCHMAH THAT IS CALLED 'THOUSAND' that is grown every day, and she, MALCHUT, eats them. She is called 'loaves offering', which is the food of that offering, WHICH IS MALCHUT, that is offered at night, SINCE CHOCHMAH WITHOUT CHASSADIM IS THE SECRET OF DARKNESS, BECAUSE CHOCHMAH CANNOT SHINE WITHOUT CHASSADIM. THEREFORE, THE TIME WHEN IT IS REVEALED IS AT NIGHT, WHICH IS THE SECRET OF DARKNESS, WITHOUT CHASSADIM THAT ARE THE LIGHT OF DAY. It is written: "And when the sun is down, he shall be clean, and shall afterwards eat of the holy things; because it is his food" (Vayikra 22:7). "Of the holy things" indicates offering. "Of the holy things" and not just 'the holy things', since just any holy thing is not considered an offering (Heb. trumah). We have studied the ritual restrictions of holiness over trumah.

chanoch's Commentary

This pasuk is generally clear as to its meaning.

Pasook 81. from the Zohar Sulam Commentary on Parasha Balak

אַרְעָא קַדִישָׁא בִּרְשׁוּ דְקוּדְשָׁא בְּרִיךְ הוּא הֲוַת, וּרְשׁוּ אַחֲרָא לָא עָאל תַּמָּן. הֵיךְ אִבְדִּיקַת אַרְעָא, אִי קַיְימַת בִּמְהֵימְנוּתָא, וְלָא אִתְחַבְּרַת בִּרְשׁוּ אַחֲרָא, בִּקְרִיבוּ דִּתְרוּמָה דָּא דִּשְׂעוֹרִים, כְּגַוְונָא דְּרָזָא דְּסוֹטָה. א"ר אַבָא, וַדַּאי שִׁנָּנָא דְּחַרְבָּא לְגַבָּךְ, אָמַר הַהוּא יַנּוּקָא, וַדַּאי אִתָקַפְנָא בְּמָגֵן וְצִינָא לְאַגָּנָא מִנֵּיהּ. א"ר אַבָּא, אַרְעָא קַדִישָׁא לֵית בָּהּ רְשׁוּ אַחֲרָא, וְלָא עָאל תַּמָּן. מוֹץ וְתֶבֶן מִמַּאן הֲווֹ.

Transliteration

Translation

The Holy Land THAT IS MALCHUT is under the authority of the Holy One, blessed be He, and no other authority enters there. How is the land tested if it keeps its Faith? MEANING TO SAY, IF SHE IS FAITHFUL TO HER HUSBAND, WHO IS THE CENTRAL COLUMN, WHO FIXES IT SO THAT CHOCHMAH SHOULD NOT ILLUMINATE ON THE LEFT EXCEPT FROM BELOW UPWARDS? She was not joined to another authority, THAT IS THE OTHER SIDE, WHOSE MANNER IS TO DRAW CHOCHMAH DOWNWARDS, IN REVERSE TO THE MANNER SET UP BY THE CENTRAL COLUMN, THAT IS ZEIR ANPIN. THE TEST IS by this offering of barley, similar to the secret meaning of the test of the sotah (lit. 'wife suspected of idolatry'). Rabbi Aba spoke, Definitely the edge of the sword is before you. That child replied, I certainly was strengthened with a shield and breastplate to be protected from it. Rabbi Aba said, Isn't the Holy Land clear of any other dominion, WHICH IS THE OTHER SIDE that does not enter therein? AND IF SO, Where did chaff and straw, WHICH ARE KLIPOT, come from?

chanoch's Commentary

The secret meaning of the Sotah test is what is concealed becomes revealed. This apples to the barley wave offering. The barley grows close to the ground and then is revealed by the Priest waving the offering in my opinion. The question asked is a good one. We know that negativity always waits close to the sparks of light - as close as they can and still survive the light. That is why there is chaff right next to the wheat fruit. It appears as a shell - klipah to the wheat fruit.

Pasook 82. from the Zohar Sulam Commentary on Parasha Balak

פָּתַח הַהוּא יַנּוּקָא וְאָמַר, וַיִּבְרָא אֱלֹֹהִים אֶת הָאָדָם בְּצַלְמוֹ וְגוֹ'. וּכְתִיב וַיֹּאמֶר לָהֶם אֱלֹֹהִים פְּרוּ וּרְבוּ. וְכִי אִי לָאו דְּאָתָא נָחָשׁ עַל חַוָּה לָא יַעְבִיד תּוֹלְדִין לְעָלְמָא, אוֹ אִי לָא חָאבוּ יִשְׂרָאֵל בְּעוֹבָדָא דְּעֶגְלָא, לָא יַעַבְדּוּן תּוֹלְדִין. אֶלָּא וַדַּאי, אִי לָא יֵיתֵי נָחָשׁ עַל חַוָּה, תּוֹלְדִין יַעְבִיד אָדָם מִיָּד וַדַּאי, דְּהָא גְּזֵרָה אִתְגְּזַר מִיָּד דְּאִתְבְּרֵי, דִּכְתִּיב פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הָאָרֶץ. וְאִינּוּן תּוֹלְדִין יֵהוֹן כֻּלְּהוֹן בִּנְקִיוּ בְּלָא זוּהֲמָא כְּלַל. אוֹף הָכִי אַרְעָא קַדִישָׁא, דְּהָא לָא עָאל בָּהּ רְשׁוּ אַחֲרָא, אִית בָּהּ מוֹץ וְתֶבֶן, דְּלָאו מֵהַהוּא סְטָר. וּלְבַר מֵאַרְעָא, הַהוּא מוֹץ וְתֶבֶן דִּסְטָר אַחֲרָא הֲוֵי, דְּאַזְלָא בָּתַר קְדוּשָּׁה, כְּקוֹף בָּתַר בְּנֵי נָשָׁא.

Transliteration

Translation

The child opened the discussion with the verse: "So Elohim created man in His own image...and Elohim said to them, 'Be fruitful and multiply'" (Beresheet 1:27-28). HE ASKS: If the serpent had not tempted Eve, there would have been no procreation in the world or if Yisrael had not sinned by the golden calf, they would not have produced any offspring. YET THE VERSE SAYS: "AND ELOHIM SAID TO THEM, 'BE FRUITFUL AND MULTIPLY.'" It is therefore certain that even if the serpent had not come upon Eve, Adam would have produced offspring immediately, since that was the pronounced decree as soon as he was created, as is written: "Be fruitful and multiply, replenish the earth." HOWEVER, these offspring would all have been entirely clean without any filth. There is an analogy with the Holy Land, where no other dominion enters, but it contains chaff and straw that do not result from the OTHER Side. And outside the country, that chaff and straw is of the Other Side that follows the holiness like a monkey after men.

chanoch's Commentary

The descriptive word is chaff and straw. When applies to chutz laaretz - Outside of Israel it is part of the negative system. when it is describing fruit in the Land of Israel it is of the positive system and has no negativity. If you are asking how can that be? Remember this world is an illusion. You can not see the whole picture.

Pasook 83. from the Zohar Sulam Commentary on Parasha Balak

אָתוּ ר"א וְחַבְרַיָּיא וּנְשָׁקוּהוּ, אָ"ל, דָּאמֵי לִי, דְּרַוַוחְנָא בְּמָאנֵי קְרָבָא, נָהֲמָא דְּפָתוֹרָא. א"ר אֶלְעָזָר וַדָאי הָכִי הוּא, דְּהָא כָּל זִינֵי קְרָבָא בִּידָךְ אִינּוּן, וּמַצְלִחָן בִּידָךְ, אָתוּ וּנְשָׁקוּהוּ כְּמִלְּקַדְּמִין.

Transliteration

Translation

Rabbi Elazar and the friends came and kissed him. THE CHILD said to them, It seems to me that I have earned with my battle gear the bread on the table. Rabbi Elazar said, Certainly so, since all the weapons are in your hand, and are successful in your hands. They again came and kissed him.

chanoch's Commentary

This pasuk is an interruption in teachings. Yet that is not a actually a lack of teachings as we will learn when we analyze the year 5776.

Pasook 84. from the Zohar Sulam Commentary on Parasha Balak

פָּתַח אִיהוּ וְאָמַר, וּבַגֶּפֶן שְׁלֹשָׁה שָׂרִיגִים וְגוֹ'. עַד הָכָא חֶזְיוֹנָא דְּמִלָּה, דְּהָא מִכָּאן וּלְהָלְאָה חֶזְיוֹנָא דִּילֵיהּ הֲוָה, דִּכְתִיב וְכוֹס פַּרְעֹה בְּיָדִי. אֲבָל חֶזְיוֹנָא דְּמִלָּה, בְּגִינֵיהּ דְּיוֹסֵף הֲוָה וּלְבַשְּׂרָא לֵיהּ, דְּיִשְׁמַע יוֹסֵף וְיִנְדַּע.

Transliteration

Translation

THE CHILD opened the discussion with the verse: "And on the vine were three tendrils..." (Beresheet 40:10). Up until here is the subject of the vision OF HIS DREAM, WHICH IS THE GRAPEVINE, THREE TENDRILS AND THE GRAPES. From here on, it is his own vision, as is written: "And Pharaoh's cup was in my hand" (Ibid. 11), MEANING WHAT HE HIMSELF DID. However, the vision's subject THAT WAS IN HIS DREAM was for Joseph, to inform him so that Joseph would hear it and know.

chanoch's Commentary

Sometimes someone will descibe a dream to you and the dream is actually a mixed picture. Some of it is for you to help interpret the dream or to receive a message that needs to flow through the soul that is talking to you. Some of it is for the dreamer. Sometimes both parts are for both people. Dream interpretation is an art.

Pasook 85. from the Zohar Sulam Commentary on Parasha Balak

תָּנֵינָן, שִׁבְעָה רְקִיעִין אִינּוּן, וְאִינּוּן שִׁבְעָה הֵיכָלִין. וְשִׁית אִינּוּן, וַחֲמֵשׁ אִינּוּן, וְכֻלְּהוּ נַפְקֵי מִגּוֹ עַתִּיקָא עִלָּאָה. הַהוּא יַיִן מָשִׁיךְ לֵיהּ יַעֲקֹב מֵרָחִיק, וְסָחִיט לֵיהּ מֵעֲנָבִים דְּהַהוּא גֶּפֶן. כְּדֵין, יַעֲקֹב אַמְשִׁיךְ לֵיהּ הַהוּא יַיִן דְּקָא אִתְחֲזֵי לֵיהּ, וְחַדִּי וְשָׁתָה. הה"ד, וַיָּבֵא לוֹ יַיִן וַיֵּשְׁתְּ. הָכָא אִתְכְּלִיל עֵילָּא וְתַתָּא. וע"ד אַרְחִיק מִלָּה, וּמָשִׁיךְ לָהּ בִּמְשִׁיכוּ דִּתְרֵי תְּנוּעֵי, וְהַיְינוּ לוֹ. לֵיהּ לְתַתָּא, לֵיהּ לְעֵילָּא.

Transliteration

Translation

We were taught that there are seven firmaments, and there are seven chambers, and they are six, and they are five, and all emanate from the supernal Ancient One. Jacob draws that wine from a distance and squeezes them from the grapes of that grapevine. Then Jacob draws that wine that is suitable FOR ISAAC, and he joyously drinks it. This is what it says, "And he brought him wine, and he drank" (Beresheet 27:25). Here, the upper and the lower were included together. Therefore, one stretches the word and draws it out by a lengthy TUNE, over two vowels, that are the double Mercha cantillation mark, and that is THE WORD "him," OF "AND HE BROUGHT HIM WINE," THAT IT HAS A DOUBLE SOUND MARK UNDER IT, "him" below and "him" above. THE CHILD opened the discussion with the verse: "And on the vine were three tendrils..." (Beresheet 40:10). Up until here is the subject of the vision OF HIS DREAM, WHICH IS THE GRAPEVINE, THREE TENDRILS AND THE GRAPES. From here on, it is his own vision, as is written: "And Pharaoh's cup was in my hand" (Ibid. 11), MEANING WHAT HE HIMSELF DID. However, the vision's subject THAT WAS IN HIS DREAM was for Joseph, to inform him so that Joseph would hear it and know.

chanoch's Commentary

One level of Torah teachings is the trope marks. This pasuk is explaining just one word out of many. One day Torah will be read and translated with the trope included in the teachings of each word. That is my opinion. Unfortunately i am not aware of any one in our generation doing that now.

Pasook 86. from the Zohar Sulam Commentary on Parasha Balak

חֲנוֹךְ מְטַטְרוֹן אָמַר, וַיָּבֵא לוֹ יַיִן, דְּאַרְמֵי מַיָּא בְּהַהוּא יַיִן, וְאִי לָאו דְּאַרְמֵי בֵּיהּ מַיִם, לָא יָכִיל לְמִסְבַּל, וְשַׁפִּיר אָמַר חֲנוֹךְ מְטַטְרוֹן. ובג"כ אַמְשִׁיךְ לוֹ בִּתְרֵי טַעֲמֵי, דְּהָא בִּתְרֵין סִטְרִין אָחִיד, וְהַהוּא יַיִן אָזִיל מִדַּרְגָּא לְדַרְגָּא, וְכֻלְּהוּ טַעֲמִין בֵּיהּ, עַד דְּיוֹסֵף צַדִּיקָא טָעִים לֵיהּ, דְּאִיהוּ דָּוִד נֶאֱמָן, הה"ד כְּיֵין הַטּוֹב הוֹלֵךְ לְדוֹדִי לְמֵישָׁרִים. מַהוּ כְּיֵין הַטּוֹב. דְּאָתָא יַעֲקֹב וְאַרְמֵי בֵּיהּ מַיָּא, דָּא הוּא יֵין הַטּוֹב וְהָכִי הוּא, כְּמָה דְּאָמַר חֲנוֹךְ מְטַטְרוֹן. תָּוָוה ר' אֶלְעָזָר, וְתַוָּוה ר' אַבָּא, אָמְרוּ הָא חַמְרָא דִּילָךְ, הוּא נַצְחַת מַלְאָכָא קַדִישָׁא, אַפּוּמָא דְּרוּחַ קוּדְשָׁא.

Transliteration

Translation

Enoch, who is Metatron, THE ONE THAT IS THE HEAD OF THE YESHIVAH OF THE FIRMAMENT, said that "and he brought him wine" means that he blended that wine with water, and if he would not have put water into it, he would not have been able to stand it. Enoch Metatron spoke well. That is the reason that THE WORD "him" gets drawn out longer with a double cantillation mark when pronouncing it, meaning the double Mercha, as mentioned above since he is connected to both directions, TO THE RIGHT AND TO THE LEFT. That wine flows from level to level, all having a taste of it until Joseph the just, WHO IS YESOD OF ZEIR ANPIN, tastes of it, who is the faithful David. This is what is written: "Like the best wine, that goes down sweetly for my beloved" (Shir Hashirim 7:10). What is the "best wine"? It means that Jacob blended water into it and that is the good wine. And this is so, as Enoch Metatron has said. Rabbi Elazar and Rabbi Aba marveled. They said to him, With your good wine, you triumphed over a holy angel by the Holy Spirit, meaning that you revealed the concealed words of the angel Metatron.

chanoch's Commentary

From this pasuk there is more than one understanding of the Trope as well. there is so much depth to the Torah - Baruch HaShem, that it is truly awe inspiring just reading it with its notes and trope.

Pasook 87. from the Zohar Sulam Commentary on Parasha Balak

אָ"ל, עַד כְּעַן הַהוּא גֶּפֶן מְחַכָּא לְמֶעְבַּד פֵּירִין. וּבַגֶּפֶן: דָּא אִיהוּ גֶּפֶן דְּאִשְׁתְּמוֹדְעָא בְּקוּדְשָׁא. בְּגִין דְּאִית גֶּפֶן אַחֲרָא, דְּאִיהוּ אִקְרֵי גֶּפֶן נָכְרִיָּה. וַעֲנָבִים דִּילָהּ לָא אִינּוּן עֲנָבִים, אֶלָּא קַשְׁיָן, אֲחִידִין לִבָּא, נַשְׁכִין כְּכַלְבָּא. אִינּוּן עֲנָבִים אִקְרוּן, סוּרֵי הַגֶּפֶן נָכְרִיָּה. אֲבָל גֶּפֶן דָּא, עָלָהּ כְּתִיב וּבַגֶּפֶן, הַהִיא דְּאִשְׁתְּמוֹדְעָא. הַהִיא דְּכָל קַדִישִׁין טָעֲמוּ חַמְרָא עַתִּיקָא, חַמְרָא טָבָא, חַמְרָא דְּיַעֲקֹב יָהִיב בֵּיהּ מַיָּא, עַד דְּכָל אִינּוּן דְּיַדְעִין לְטַעְמָא חַמְרָא, טָעֲמוּ לֵיהּ, וַהֲוָה טַב לְחִכָּא.

Transliteration

Translation

THE CHILD told him, Up until now, that grapevine is waiting to produce fruits, MEANING THAT THE ILLUMINATION OF CHOCHMAH, ITS FRUITS, SHOULD BE REVEALED IN IT, AS MENTIONED. "And on the vine" refers to the grapevine known for its sanctity, WHICH IS MALCHUT. There exists another grapevine, which is a foreign grapevine, whose grapes are not proper grapes, but are only hard and sour to the heart and bite THE PALATE like a dog. These grapes are considered "the degenerate plant of a strange vine" (Yirmeyah 2:21), WHICH IS THE OTHER SIDE. However, it is written about this grapevine, MALCHUT: "And on the vine," meaning that known one, the one from which all the saints get to taste the ancient wine, the good wine, the wine into which Jacob added water, AS MENTIONED ABOVE, until all those who know how to taste wine get to taste it, and it is pleasant to the palate.

chanoch's Commentary

The child is reminding us that the child is teaching that the written Torah does not reveal the meaning of the grapevine which is the part of the dream that was for Joseph who represents the Sefirot of Yesod.

Pasook 88. from the Zohar Sulam Commentary on Parasha Balak

וְהַהִיא גֶּפֶן, כַּד מָטָא לְגַבָּהּ, אוֹשִׁיטַת תְּלָתָא שָׂרִיגִין, וְאִינּוּן תְּלַת דִּיּוּקְנָא דַּאֲבָהָן, דְּאִתְקַדְּשַׁת בְּהוּ. וְלֵית קְדוּשָּׁה אֶלָּא בְּיַיִן, וְלֵית בִּרְכָתָא אֶלָּא בְּיַיִן. בַּאֲתָר דְּחֶדְוָה שָׁארֵי. וְהִיא כְפוֹרַחַת, כְּכַלָּה דְּאִתְקַשְּׁטַת וְעָאלַת בִּרְחִימוּ, בְּחֶדְוָה דְּהַהוּא יַיִן דְּאִתְעֲרָב בְּמַיָּא. כְּדֵין עָלְתָה נִצָּהּ, סְלִיקַת רְחִימוּ דִּילָהּ לְגַבֵּי דּוֹדָהּ, וְשָׁרִיאַת לְנַגְּנָא וּלְאַעֲלָא בִּרְחִימוּ. וּכְדֵין, אִתְמַלְּיָין וְאִתְבַשְּׁלָן אִינּוּן עֲנָבִין, רְכִיכָן, וּמַלְיָין מֵהַהוּא חַמְרָא טָבָא עַתִּיקָא חַמְרָא דְּיַעֲקֹב אַרְמֵי בֵּיהּ מַיָּא.

Transliteration

Translation

When that grapevine, WHICH IS MALCHUT, is reached, it sends out three tendrils, which are the forms of the three patriarchs, WHICH ARE THE THREE COLUMNS, by which it is sanctified, since there is no sanctification except through wine, and there is no blessing except by wine, where there is joy, MEANING WINE THAT MAKES MERRY, AS EXPLAINED ABOVE. "And it was as though it budded" (Beresheet 40:10), MEANING like an adorned bride that approaches with love and gladness of wine, THAT IS THE ILLUMINATION OF CHOCHMAH that is blended with water, WHICH ARE CHASSADIM. "And its blossoms shot forth" (Ibid.), meaning that her love reaches to her beloved, ZEIR ANPIN, and she begins to play music and enter with love. Then "IT BROUGHT FORTH RIPE GRAPES" (IBID.), AS these young grapes have become full and ripened and are full of that fine old wine, the wine which Jacob has blended with water.

chanoch's Commentary

If one has defined the terms used in this pasuk the pasuk is clear as to its meaning. Without these definitions the pasuk can not be made clear in my opinon.

Pasook 89. from the Zohar Sulam Commentary on Parasha Balak

וְעַל דָּא מַאן דִּמְבָרֵךְ עַל הַיַּיִן, וּמָטֵי עַל הָאָרֶץ, אִצְטְרִיךְ לְמִרְמֵי בֵּיהּ מַיָּא, בְּגִין דְּלֵית לֵיהּ לְבָרְכָא רַחֵם ה' עַל יִשְׂרָאֵל עַמָּךְ, בַּר בְּמַיָּא גּוֹ חַמְרָא. וְאִי לָאו, מַאן יָכִיל לְמִסְבַּל. דָּא הֲוָה לְבַשְּׂרָא לְיוֹסֵף, בְּגִין דְּבֵיהּ הֲוָה תַּלְיָא מִלְּתָא.

Transliteration

Translation

Therefore, whoever says the blessing AFTER THE MEAL over wine and reaches 'for the land' needs to add water to it, since he should not say the blessing of: 'Have mercy, Hashem, our Elohim, upon Yisrael, Your people' unless there is water added to that wine. MEANING TO SAY, AS LONG AS THE ILLUMINATION OF CHOCHMAH IN THE LEFT, WHICH IS THE SECRET OF WINE, IS NOT BLENDED WITH CHASSADIM THAT ARE ON THE RIGHT, WHICH IS THE SECRET OF WATER, THERE IS NO MERCY IN MALCHUT. AND IT IS EXCLUSIVELY JUDGMENT WITHOUT MERCY. If he does not POUR WATER INTO IT who could stand THE JUDGMENTS OF MALCHUT! That was what he, THE CHIEF WINE STEWARD, had to inform Joseph, WHO IS YESOD OF ZEIR ANPIN, since it was dependent on him, meaning to say that he was the one bestowing everything on Malchut.

chanoch's Commentary

This pasuk clarifies the last few pasukim.

Pasook 90. from the Zohar Sulam Commentary on Parasha Balak

חֲנוֹ"ךְ מְטַטְרוֹ"ן אָמַר, שְׁלֹשָׁה שָׂרִיגִים וַדַּאי. לָקֳבֵל תְּלַת אֲבָהָן, וְהָא אַרְבַּע אִינּוּן דִּילָהּ. אֶלָּא דָּא הוּא דִּכְתִיב, וְהִיא כְפוֹרַחַת. בְּזִמְנָא דְּאִיהִי סְלִיקַת וּפַרְחַת בְּכַנְפָהָא לְסַלְּקָא, כְּדֵין עָלְתָה נִצָּהּ, דָּא הוּא הַהוּא רְבִיעָאָה דְּאִשְׁתְּאַר, דְּסָלִיק בַּהֲדָהּ, וְלָא אִתְפְּרַשׁ מִנָּהּ. הה"ד, וַיִּרְכַּב עַל כְּרוּב וַיָּעֹף. כַּד יָעוֹף. כְפוֹרַחַת, בְּזִמְנָא דְּפוֹרַחַת. וְשַׁפִּיר אָמַר חֲנוֹךְ מְטַטְרוֹן, וְהָכָא הוּא.

Transliteration

Translation

Enoch Metatron said, Three tendrils definitely correspond to the three patriarchs THAT ARE THREE COLUMNS WHICH ARE MICHAEL, URIEL, RAPHAEL. HE ASKS, Does she not have four ANGELS, MICHAEL, GABRIEL, URIEL AND RAPHAEL, AND WHY DOES IT SAY THREE? HE REPLIES: It must be in accordance with what is written, "And it was as though it budded," because during the time when she rises and soars with her wings so as to rise up, MEANING WHEN SHE SHINES UPWARDS, then "its blossoms shot forth." That is the fourth one that remained, MEANING GABRIEL, who rises with her and does not abandon her, SINCE GABRIEL IS FROM THE LEFT COLUMN, AND SO IS MALCHUT FROM THE LEFT COLUMN. THEREFORE, HE DOESN'T SEPARATE FROM HER, MEANING THAT GABRIEL TOO COULD NOT RULE, EXCEPT WHEN MALCHUT FLIES AND SHINES UPWARD. This is what is written: "And He rode upon a Cherub and did fly" (II Shmuel 22:11). THAT MEANS, WHEN MALCHUT is flying, SHE THEN RIDES ON A CHERUB, THAT IS GABRIEL, THAT IS "its blossoms shot forth," MEANING THIS HAPPENS WHEN SHE SHINES UPWARDS, SINCE THE LEFT IS NOT CAPABLE OF SHINING EXCEPT UPWARDS. Enoch Metatron spoke well and so it is.

chanoch's Commentary

This is an esoteric verse that i find difficult to understand during the three week period.

Pasook 91. from the Zohar Sulam Commentary on Parasha Balak

תָּוָוה רִבִּי אֶלְעָזָר, וְתַוָּוה רִבִּי אַבָּא, אָמְרוּ, מַלְאָכָא קַדִישָׁא, שְׁלִיחָא מִלְּעֵילָּא, הָא חַמְרָא דִּילָךְ, הוּא, נָצַחְתְ בְּרָזָא דְּרוּחַ קֻדְשָׁא. אָתוּ כֻּלְּהוּ חַבְרַיָּיא וּנְשָׁקוּהוּ. א"ר אֶלְעָזָר, בְּרִיךְ רַחֲמָנָא דְּשָׁדַרְנִי הָכָא.

Transliteration

Translation

Rabbi Elazar wondered and Rabbi Aba marveled. They said to him, Holy angel, emissary from above, here is your wine. It is that which was victorious in the secret of the Holy Spirit. All the friends approached and kissed him. Rabbi Elazar said, Blessed is the Holy One, blessed be He, that sent me here.

chanoch's Commentary

This is an intermediate verse that interrupts between certain teachings as a resting place among other purposes.

Pasook 92. from the Zohar Sulam Commentary on Parasha Balak

אָמַר הַהוּא יַנּוּקָא, חַבְרַיָּיא. נָהֲמָא וְחַמְרָא עִיקָּרָא דְּפָתוֹרָא אִינּוּן, כָּל שְׁאַר מֵיכְלָא אֲבַּתְרַיְיהוּ אִתְמְשַׁךְ. וְהָא אוֹרַיְיתָא רַוְוחַת לוֹן, וְדִילָהּ אִינּוּן. אוֹרַיְיתָא בָּעָאת מִנַּיְיכוּ, בְּבָעוּ, בִּרְחִימוּ, וְאָמְרָה לְכוּ לַחֲמוּ בְּלַחְמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי. וְהוֹאִיל וְאוֹרַיְיתָא זְמִינַת לְכוּ, וְהִיא בָּעָאת מִנַּיְיכוּ מִלָּה דָּא, אִית לְכוּ לְמֶעְבַּד רְעוּתָא דִּילָהּ. בְּמָטוּ מִנַּיְיכוּ, הוֹאִיל וְאִיהִי זְמִינָא לְכוּ, דְּתָעֲבְדוּן רְעוּתָהּ. אָמְרוּ הָכִי הוּא וַדַּאי. יָתְבוּ וְאַכְלוּ וְחַדוּ בַּהֲדֵיהּ. כֵּיוָן דְּאָכְלוּ אִתְעַכְּבוּ עַל פָּתוֹרָא.

Transliteration

Translation

The child spoke, saying, Friends, bread and wine are the main part of the meal. All the rest of the foods are accessories to them. The Torah has earned them, BREAD AND WINE, and they belong to her. The Torah requests of you graciously with love, and says, "Come, eat of my bread, and drink of the wine which I have mixed" (Mishlei 9:5). Since the Torah has invited you and requests of you this matter, you are obliged to do her wish. I beg of you, since she invited you, to do her bidding. They replied, Definitely. They sat and ate and rejoiced with him. After they completed the meal, they remained at the table. He began the discussion.

chanoch's Commentary

Learn that Torah should be said at every meal - even a snack. It can be something that one is studying or something knows by heart yet it needs to be said out loud. It is best if each person who participates in the meal says some aspect of Torah. It is also best to say this after the meal.

Pasook 93. from the Zohar Sulam Commentary on Parasha Balak

פָּתַח אִיהוּ וְאָמַר. וַיֹּאמֶר מוֹאָב אֶל זִקְנֵי מִדְיָן וְגוֹ'. וַיֹּאמְרוּ זִקְנֵי מוֹאָב וְאֶל זִקְנֵי מִדְיָן לָא כְּתִיב, אֶלָּא וַיֹּאמֶר מוֹאָב. עוּלֵמִין נַטְלוּ עֵיטָא מִסַבְיָא, וְסַבְיָא אִתְמְשָׁכוּ אֲבַּתְרַיְיהוּ, וְאִינּוּן יַהֲבוּ לוֹן עֵיטָא. מַאי עֵיטָא יָהֲבוּ לוֹן. עֵיטָא בִּישָׁא נַטְלוּ לְגַרְמַיְיהוּ. אָמְרוּ לוֹן לְמוֹאָב, גִּדּוּלָא בִּישָׁא גִּדַּלְנָא בֵּינָנָא. וּמַנוֹ. מֹשֶׁה רַבֵּיהוֹן. עַל חַד כּוּמָרָא דְּהֲוָה בֵּינָנָא, דְּרַבֵי לֵיהּ וְגַדִיל לֵיהּ בְּבֵיתֵיהּ, וְיָהַב לֵיהּ בְּרָתֵּיהּ לְאִנְתּוּ. וְלֹא עוֹד, אֶלָּא יָהַב לֵיהּ מָמוֹנָא, וְשָׁדַר לֵיהּ לְמִצְרַיִם, לְשֵׁיצָאָה כָּל אַרְעָא. וְאִיהוּ, וְכָל בֵּיתֵיהּ, אִתְמְשָׁכוּ אֲבַּתְרֵיהּ. אִי לְהַהוּא רַבֵּיהוֹן, נֵיכוּל לְאַעְקְרָא מִן עָלְמָא, כָּל עַמָּא דִּילֵיהּ יִתְעַקְּרוּן מִיָּד מֵעָלְמָא. וְכָל עֵיטָא בִּישָׁא מֵהַהוּא מִלָּה דִּפְעוֹר, מִמִּדְיָן הֲוָה.

Transliteration

Translation

He opened by saying, "And Moab said to the elders of Midian" (Bemidbar 22:4). HE ASKS: It does not say, 'The elders of Moab said to the elders of Midian', but "Moab said." That means that the young OF MOAB took counsel of the elders OF MIDIAN, and the older ones followed after THE WISHES OF THE YOUNGER ONES and gave them advice. What was the advice with which they counseled them? They took for themselves bad advice. The ELDERS OF MIDIAN said to Moab, We have grown a bad crop among us. And who is it? It is their master, Moses. There was among us a priest who took care of him and supported him in his house and gave him his daughter for a wife. Furthermore, he gave him money and sent him to Egypt to destroy the whole country. And he, THE PRIEST, and his entire household got carried away after him. If we could root out from the world that master of theirs, all his people would be uprooted from the world. The entire disastrous advice in the matters of Pe'or stemmed from Midian.

chanoch's Commentary

Learn this lesson well, it is playing out in our generation again. The young are not following the recommendations of their elders but the recommendations of the elders of other nations. This has happened before and let us hope it is the last time.

Pasook 94. from the Zohar Sulam Commentary on Parasha Balak

ות"ח, דְּכֹלָּא הֲוָה מִמִּדְיָן. וְכָל עֵיטָא דִּלְהוֹן עַל מֹשֶׁה הֲוָה. וּבְעֵיטָא דִּלְהוֹן, שָׂכְרוּ לְבִלְעָם. כֵּיוָן דְּחָמוּ דְּבִלְעָם לָא יָכִיל, נַטְלוּ עֵיטָא אַחֲרָא בִּישָׁא לְגַרְמַיְיהוּ, וְאַפְקִירוּ נָשַׁיְיהוּ וּבְנָתַיְיהוּ יַתִיר מִמּוֹאָב, דְּהָא עַל נְשֵׁי מִדְיָן כְּתִיב, הֵן הֵנָּה הָיוּ לִבְנֵי יִשְׂרָאֵל וְגוֹ'. וְכֹלָּא מִמִּדְיָן הֲוָה. נַטְלוּ עֵיטָא בַּהֲדֵי נְשִׂיאָה דִּלְהוֹן, דְּיַפְקִיר בְּרָתֵּיהּ. דַּחֲשִׁיבוּ לְנַטְלָא לְמֹשֶׁה בְּרִשְׁתֵּיהוֹן, בְּכַמָּה זִינֵי חַרְשִׁין אַעֲטְרוּ לָהּ, דְּיִתָּפֵס רֵישָׁא דִּלְהוֹן. וְקוּדְשָׁא בְּרִיךְ הוּא מֵשִׁיב חֲכָמִים אָחוֹר.

Transliteration

Translation

Come and see that everything stemmed from Midian; the thrust of their counsel was about Moses, and with the advice of Midian they hired Bilaam. When they realized that Bilaam was incapable, they followed another bad idea, and they freely loosened their women and daughters even more than Moab. About the women of Midian, it is written: "Behold, these caused the children of Yisrael..." (Bemidbar 31:16). Everything stemmed from Midian. They took counsel with their chief that he should loosen his daughter, since they were plotting to ensnare Moses in their net. They adorned her with many spells, so she should successfully catch the head OF YISRAEL. And the Holy One, blessed be He, "turns wise men back" (Yeshayah 44:25).

chanoch's Commentary

Always remember that no matter what spells and incantations are arrayed against you, your protection shield is HaShem and that depends on your actions that connect you to Him. Why was Shimri susceptable to Cosby? They were cosmic soul mates in their second incarnation. In their first as Schem and Dinah they also got it wrong. Also in this incarnation. Did Moab and Midian need spells and incandations to snare Moshe? Yes because they were not cosmic soul mates.

Pasook 95. from the Zohar Sulam Commentary on Parasha Balak

אִינּוּן חָמָן דְּרֵישָׁא יִתָּפֵס בְּרִשְׁתָּא דִּלְהוֹן, וְלָא יָדְעוּ, חָמוּ וְלָא חָמוּ. חָמוּ רֵישָׁא דְּעַמָּא דְּנָפִיל בַּהֲדָהּ, וְכַמָּה אַלְפִין אוֹחֲרָנִין, וַחֲשִׁיבוּ דְּמֹשֶׁה הֲוָה, אַפְקִירוּ לָהּ, וּפָקִידוּ לָהּ עַל מֹשֶׁה, דְּלָא תִּזְדַּוְּוגִי לְאַחֲרָא, אֶלָּא בֵּיהּ. אָמְרָה לוֹן, בְּמָה אֶנְדַּע. אָמְרוּ הַהוּא דְּתֶחֱמֵי דְּכֹלָּא קַיְימֵי קַמֵּיהּ, בֵּיהּ תִּזְדַּוְּוגִי, וְלָא בְּאַחֲרָא. כֵּיוָן דְּאָתָא זִמְרִי בֶּן סָלוּא, קָמוּ קָמֵיהּ אַרְבְּעָה וְעֶשְׂרִים אֲלַף, מִשִּׁבְטָא דְּשִׁמְעוֹן, בְּגִין דְּהֲוָה נְשִׂיאָה דִּלְהוֹן, וְהִיא חֲשִׁיבַת דְּהוּא מֹשֶׁה, וְאִזְדַּוְּוגַת בֵּיהּ. כֵּיוָן דְּחָמוּ כָּל אִינּוּן שְׁאָר לְדָא, עָבְדוּ מַה דְּעָבְדוּ, וַהֲוָה מַה דְּהֲוָה.

Transliteration

Translation

They envisioned that the head would be caught in their net, yet they did not know WHO IT WAS. They saw, yet saw not. They had a vision that the chief of the people would fall with her, WITH KOZBI, and several thousand others. They thought it would be Moses, so they let her loose, and gave her orders about Moses, so that she should not couple with another but only with him. She asked them, How will I be able to tell him apart? They said to her, The one that you'll notice, that everyone stands up before, you will engage yourself with him and with nobody else. Once Zimri son of Salu came, 24,000 people from the tribe of Shimon stood up in his honor, since he was their chief. She assumed that he was Moses and she mated with him. When all those 24,000 saw this, they carried on with whatever they saw fit, and that was the cause of everything that happened after that.

chanoch's Commentary

Understand this message well. It is not about the messages and visions and certainty of your intuition always. Once must balance these things against the teachings of the Torah to know what is right for themselves. Yet there is nothing fixed in the Torah. There is good and evil opposed to each other. Yet sometimes what is evil is really good. When you do not know what to do then doing nothing can be the appropriate path. Yet doing nothing may also not be the appropriate path. How is one to know what to do? You won't. Yet you can know with certainty that HaShem will support you in any actions or non action you decide. Yes it might lead to a longer path if you decide the wrong thing from a selfish or fear based level. Yet the way to know what to do is look out at your alternatives and determine which is the best option for you and then follow the alternative option. This is binding by striking at its most effective.

Pasook 96. from the Zohar Sulam Commentary on Parasha Balak

וְכֹלָּא הֲוָה מִמִּדְיָן, בְּכַמָּה זִינִין, ובג"כ אִתְעֲנָשׁוּ מִדְיָן. וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר לְמֹשֶׁה, נְקוֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים. לָךְ אִתְחֲזֵי, וְלָךְ יֵאוֹת. לְמוֹאָב אֲנָא שָׁבִיק לוֹן לְבָתַר דְּיִפְּקוּן תְּרֵין מַרְגְלָאן מִנַּיְיהוּ, הָא דָּוִד בְּרֵיהּ דְּיִשַׁי, דְּאִיהוּ יִנְקוֹם נוּקְמִין דְּמוֹאָב, וְיִסְחֵי קְדֵירָה דְּמַלְיָא טִנּוּפָא דִּפְעוֹר, הה"ד מוֹאָב סִיר רַחְצִי וַדַּאי, וְעַד דְּאִינּוּן תְּרֵין מַרְגְלָאן לָא נַפְקוּ, לָא אִתְעֲנָשׁוּ, כֵּיוָן דְּנַפְקוּ, אָתָא דָּוִד וְאַסְחֵי קְדֵירָה מִטִּנּוּפָא דִּלְהוֹן. וְכֻלְּהוּ אִתְעֲנָשׁוּ. מִדְיָן בְּימֵי מֹשֶׁה. מוֹאָב בִּימֵי דָּוִד.

Transliteration

Translation

Everything originated in Midian in several ways. Therefore, Midian was punished and the Holy One, blessed be He, said to Moses, "Execute the vengeance of the children of Yisrael on the Midianites" (Bemidbar 31:2). For you, it is appropriate and becoming. As for Moab, I leave them alone until the two jewels will come out from among them. Here's David son of Yishai who will take revenge on Moab, and will rinse the loaded pot of filth from Pe'or. This is what it says, "Moab is My washpot" (Tehilim 60:10) assuredly. As long as these two jewels did not come out of there, they were not punished. As soon as they came out, David came and washed clean the pot from their filth, and all received their punishment, Midian during the time of Moses and Moab during the time of David.

chanoch's Commentary

In the plan of creation each aspect is clear and there is a soul who has a task to cleanse every nation. This applies to modern times and the issues between Iran - Us - Israel. This is Persia, Edom, and Israel.

Pasook 97. from the Zohar Sulam Commentary on Parasha Balak

ת"ח, חַיָּיבַיָּא דְּמִדִּין, עכ"ד לָא שְׁכִיכוּ מִכָּל בִּישִׁין דִּלְהוֹן. לְבָתַר דָּרִין דְּחָמוּ דְּמִית יְהוֹשֻׁעַ, וְכָל אִינּוּן זְקֵנִים דְּאִתְחָזוּ לְמֶעְבַּד נֵס עַל יְדַיְיהוּ, אָמְרוּ, הַשְׁתָּא שַׁעֲתָא קַיְּימָא לָן. מָה עַבְדוּ אָתוּ לְגַבֵּי עֲמָלֵק, אָמְרוּ אִית לְכוֹן לְאַדְכְּרָא, מָה עַבְדוּ לְכוֹן בְּנֵי יִשְׂרָאֵל, וּמֹשֶׁה רַבֵּיהוֹן, וִיהוֹשֻׁעַ תַּלְמִידָא דִּילֵיהּ, דְּשֵׁיצֵי לְכוֹן מֵעָלְמָא, הַשְׁתָּא הוּא עִדָנָא דְּלֵית בְּהוּ מַאן דְּאָגִין עָלַיְיהוּ, וַאֲנָן בַּהֲדַיְיכוּ, דִּכְתִיב מִדְיָן וַעֲמָלֵק וּבְנֵי קֶדֶם וְגוֹ', מִפְנֵי מִדְיָן עָשׂוּ לָהֶם בְּנֵי יִשְׂרָאֵל אֶת הַמִּנְהָרוֹת וְגוֹ'. לָא הֲוָה בְּעָלְמָא, מַאן דְּיַעֲבֵיד בִּישָׁא בְּכֹלָּא, כְּמִדְיָן. וְאִי תֵּימָא עֲמָלֵק. בְּגִין קִנְאַת בְּרִית דְּקָרִיבוּ לְגַבֵּי בְּרִית. וע"ד קַנֵּי קוּדְשָׁא בְּרִיךְ הוּא קִנְאָה עָלְמִין, דְּלָא יִתְנְשֵׁי. אָמְרוּ וַדַּאי הָכִי הוּא, וְלֵית הָכָא סְפֵקָא בְּעָלְמָא.

Transliteration

Translation

Come and see that, in spite of all this, the wicked of Midian did not rest from all their evil. Generations later, when they saw that Joshua had died, together with all the elders who were worthy to have miracles performed through them, they figured that the time was now opportune. What did they do? They approached Amalek and told them, It is worth it for you to remember what the children of Yisrael and their master Moses and his disciple Joshua have brought upon you that will destroy you. Now is the opportune time, for they have no one to shield them. We will go and accompany you, as is written: "Midian and Amalek and the children of the east..." (Shoftim 6:33). "And because of Midian Yisrael made for themselves the tunnels..." (Ibid. 2). There was no one in the world who wished to harm the children of YISRAEL like Midian. You might say Amalek; because of jealousy of the covenant, they approached the covenant TO HARM IT. Therefore, the Holy One, blessed be He, took everlasting vengeance, which was not to be forgotten. They agreed that it was certainly so and there was no doubt at all.

chanoch's Commentary

The Zohar is teaching us to see history as a path of reincarnation as it applies to nations. A nation is a group of souls with a similar desire to receive. This is an important teaching yet most Kabbalah teachers do not teach it directly. this applies to each of us as well. What nation do we belong? and what is the Tikune of that nation?

Pasook 98. from the Zohar Sulam Commentary on Parasha Balak

פָּתַח וְאָמַר, וַיֹאמֶר יְיָ' אֵלַי אַל תָּצַר אֶת מוֹאָב וְגוֹ'. וַיֹאמֶר יְיָ' אֵלַי, וְכִי עַד הַשְׁתָּא לָא יְדַעְנָא דְּעִם מֹשֶׁה הֲוָה מְמַלֵּל קוּדְשָׁא בְּרִיךְ הוּא, וְלָא עִם אַחֲרָא, דִּכְתִיב וַיֹאמֶר יְיָ' אֵלַי. אֵלַי לָמָּה. אֶלָּא לְמֹשֶׁה פָּקִיד קוּדְשָׁא בְּרִיךְ הוּא, דְּלָא לְאַבְאָשָׁא לְמוֹאָב. אֲבָל לְאַחֲרָא לָא, לְדָוִד לָא פָּקִיד דָּא, ובג"כ אֵלַי אַל תָּצַר אֶת מוֹאָב, אֲפִילּוּ לִתְחוּם זְעֵירָא דִּלְהוֹן. דְּהָא מִנַּיְיכוּ יִפּוּק מַאן דְּיִתֵּן נוּקְמִין לְיִשְׂרָאֵל, וְיִנְקוֹם נוּקְמַיְיהוּ, וְאִיהוּ דָּוִד דְּאָתָא מֵרוּת הַמּוֹאָבִיָה.

Transliteration

Translation

He opened the discussion with the verse: "And Hashem said to me, 'Do not harass Moab'" (Devarim 2:9). HE INQUIRES: Until now, didn't we know that the Holy One, blessed be He, talked to Moses and not with anyone else, that the verse needed to inform us that? "Hashem said to me"? Why "to me"? HE RESPONDS: It is only to Moses that the Holy One, blessed be He, gave the command not to lay siege to Moab; to anyone else, He did not GIVE SUCH A COMMAND. He did not give this command to David. Therefore, IT IS WRITTEN: "And Hashem said to me, 'Do not harass Moab'", not even a small part of their boundary, because from them will come out the one who will provide vindication for Yisrael and provide them with revenge ON MOAB. That is David, who is a descendant of Ruth the Moabite.

chanoch's Commentary

How else would you give instruction that applies to only one generation - that of the desert generation. By saying "HaShem said" is not sufficient. It must be "HaShem said to me". Then one can realize it only applied to one generation and not more.

Zohar Balak Section 6A - Part 3-Yenuka

Zohar Balak - Section 6 - Yenuka Part 3

Zohar Sulam Commentary on Parasha Balak Section 6

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