It is recommended that one read the section prior to reading the Synopsis.
Rabbi Aba speaks about the creation of man, saying that God made him in the image of the higher and the lower ones as the combination of them all. Man was composed of both male and female, and the female side was composed of both Chesed and Judgment. After they sinned they became concerned with only worldly matters and they no longer knew wisdom. Neither of Adam's sons, Abel, from the upper aspects, nor Cain, from the lower aspects, inherited the earth because neither of them left any offspring. The world was founded from Seth, but it was not complete until Abraham came; once Isaac and Jacob came everything was included in the Central Column and the world stood firm. Even with this it still required the twelve tribes and seventy persons that came from Jacob, and it required Israel to receive the Torah and erect the Tabernacle. Then God wished to count all his legions of people, the children of Yisrael, in order to link them to their roots above. After Yisrael left the land of Egypt they achieved both the Torah and the Tabernacle, and then they were perfectly complete. Rabbi Yitzchak says that when one speaks of his own blessings he must also bless God and acknowledge those blessings. He says that blessings from above do not rest on anything that has been counted, but the counting of the children of Yisrael was an exception. We hear that God will bless the women, who were not counted among the census, the priests and the Levites, and the children under the age of twenty. Rabbi Shimon explains to Rabbi Yehuda what the source of the blessings is, and says that when God's illumination is awakened everything is in love, in perfection, and in peace.
Pasook 1. of the Zohar Commentary on Parasha Bamdibar
וַיְדַבֵּר יְיָ' אֶל מֹשֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד וְגוֹ', ר' אַבָּא פָּתַח, וַיִּבְרָא אֱלֹֹהִים אֶת הָאָדָם בְּצַלְמוֹ וְגוֹ', הַאי קְרָא אִתְּמַר. ת"ח, בְּשַׁעֲתָא דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא לְאָדָם עָבֵד לֵיהּ בְּדִיּוּקְנָא דְּעִלָּאֵי וְתַתָּאֵי, וַהֲוָה כָּלִיל מִכֹּלָּא, וַהֲוָה נְהוֹרֵיהּ נָהִיר, מִסַּיְיפֵי עָלְמָא עַד סַיְיפֵי עָלְמָא. וַהֲווֹ דַּחֲלִין קַמֵּיהּ כֹּלָּא."And Hashem spoke to Moses in the wilderness of Sinai, in the Tent of Meeting..." (Bemidbar 1:1). Rabbi Aba opened the discussion with, "So Elohim created man in His own image..." (Beresheet 1:27). We have learned this verse. Come and behold: at the time the Holy One, blessed be He, created the man, He made him in the image of the upper beings and lower beings, and he was the combination of all. His light illuminated from one end of the world to the other end of the world, and everyone feared him.
Did you ask the questions "Who or what is everyone? What does fear mean in this context? Have you asked the questions what is the true meaning of the term "tent of meeting" which is actually Ohel MoAd. Ohel MoAd can also be translated as Tent of Time. What does Tent of Time mean? A tent is a temporary dwelling but it is different than a Sukkah which is also a temporary time. When you read elsewhere in the Torah about the construction of the Ohel MoAd there is no "tent" as we know it today. So what is an Ohel?
Actually Ohel is spelled incompletely missing a Vav. Spelled without the Vav the word means "Aromatic Wood". With the Vav it means Shelter. Thus Ohel MoAd means a "Shelter from Time or within Time". There are lots of questions. Perhaps we will get some answers as we read this relatively long section of Zohar.
Pasook 2. from the Zohar Commentary on Parasha Bamidbar
ואע"ג דְּהָא אוּקְמוּהָ, אִית לְאִסְתַּכְּלָא בֵּיהּ בְּהַאי קְרָא, וַיִּבְרָא אֱלֹֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹֹהִים בָּרָא אוֹתוֹ, כֵּיוָן דְּאָמַר בְּצַלְמוֹ, מַאי בְּצֶלֶם אֱלֹֹהִים בָּרָא אוֹתוֹ. אֶלָּא וַדַּאי תְּרֵין דַּרְגִּין דִּכְלִילָן דְּכַר וְנוּקְבָּא, חַד לִדְכַר, וְחַד לְנוּקְבָּא.And though it was settled, we must look into this verse: "So Elohim created man in His own image, in the image of Elohim He created him." Since it already said, "His image," why REPEAT AGAIN, "in the image of Elohim He created him"? HE ANSWERS: There were two levels IN THE MAN, SINCE he was composed of male and female. THEREFORE, there is one for the male, THAT IS, "SO ELOHIM CREATED..." and one for the female, THAT IS, "IN THE IMAGE..."
chanoch adds: Two levels can be as explained here - Male and Female. It can also be Above and Below. Another aspect is Internal and External. Another way is "Good and Evil". There are actually many ways to describe the aspect of duality. Why is only Male and Female being used here to explain "in the Desert of Sinai"?
Pasook 3. from the Zohar Commentary on Parasha Bamidbar
וּבְגִין כַּךְ דּוּ פַּרְצוּפִין הֲווֹ וַדַּאי, וְסֵיפָא דִּקְרָא אוֹכַח, דִּכְתִּיב זָכָר וּנְקֵבָה בָּרָא אוֹתָם. וְכָלִיל הֲוָה מִתְּרֵין סִטְרִין ואע"ג דְּנוּקְבָּא אֲחִידַת בְּסִטְרוֹי. הָא הִיא נָמֵי כְּלִילָא מִתְּרֵין סִטְרִין, לְמֶהֱוֵי שְׁלִים בְּכֹלָּא.
And as a result of this, there were assuredly two faces, MALE AND FEMALE, and the end of the verse proves it, since it is written, "male and female He created them" (Ibid.). And he was composed of both aspects. Although the female was attached to his side, she ON HER OWN was also composed of two sides, WHICH ARE CHESED AND JUDGMENT, to be complete in all.
This answer is confusing to me. If we are seeing Male and Female as an aspect of the Tree of Life, then Male represents Mental attributes of Keter, Chochmah, and Binah; while the female represents Chesed and Gevurah as the higher emotions or is it higher ethics and morals? Again many questions flow from this Zohar.
Pasook 4. from the Zohar Commentary on Parasha Bamidbar
וַהֲוָה מִסְתָּכַּל בְּחָכְמְתָא, לְעֵילָּא וְתַתָּא. כֵּיוָן דְּסָּרַח, אִתְמַעֲטוּ פַּרְצוּפִין, וְחָכְמְּתָא אִסְתָּלָקַת מִנֵּיהּ, וְלָא הֲוָה מִסְתָּכַל אֶלָּא בְּמִלֵי דְּגוּפֵיהּ. לְבָתַר אוֹלִיד בְּנִין מֵעִלָּאֵי וְתַתָּאֵי, וְלָא אִתְיָשָׁבוּ דָּא וְדָא בְּעָלְמָא, עַד דְּאוֹלִיד בַּר, וּמִנֵּיהּ אַשְׁתִּיל עָלְמָא, דְּאִקְרֵי שֵׁת, וְהָא אוּקְמוּהָ.
And he used to observe with wisdom up and down. Because he sinned, these faces diminished, the wisdom disappeared from him, and he was only concerned with his own bodily matters. And afterwards he begot sons from above and below ... THAT IS, ABEL WAS FROM THE UPPER ASPECTS AND CAIN FROM THE LOWER ... and neither of them inhabited the earth, SINCE NONE OF THEM LEFT ANY DESCENDANTS IN THE WORLD. Then he fathered a son, NAMELY SETH, and from him the world was planted. This has been explained.
chanoch adds: It is interesting to note that the first born is Cain not Abel. The first born is generally considered the greater/stronger energy. Yet Abel is related here by Rabbi Ashlag to be from the upper realms. This is something to contemplate.
Pasook 5. from the Zohar Commentary on Parasha Bamidbar
ועכ"ד, עָלְמָא תַּתָּאָה לָא אִשְׁתְּלִים, וְלָא הֲוָה שְׁלִים, וְלָא אִשְׁתְּכַח בְּקִיּוּמֵיהּ, עַד דְּאָתָא אַבְרָהָם, וְאִתְקַיָּים עָלְמָא. אֲבָל לָא אִשְׁתְּלִים, עַד דְּאַבְרָהָם אִשְׁתְּכַח בֵּיהּ בְּעָלְמָא וְאָחִיד בֵּיהּ בִּימִינָא, כְּמַאן דְּאָחִיד בִּימִינֵיהּ, לְמַאן דְּנָפִיל. אָתָא יִצְחָק, וְאָחִיד בִּידֵיהּ דְּעָלְמָא בִּשְׂמָאלָא, וְאִתְקָיָּים יַתִּיר. כֵּיוָן דְּאָתָא יַעֲקֹב, אָחִיד בְּאֶמְצָעִיתָא בְּגוּפָא, וְאִתְכְּלִיל בִּתְרֵין סִטְרִין, אִתְקַיָּים עָלְמָא וְלָא הֲוָה מִתְמוֹטֵט.
In spite of all this, the world below was not finished and complete and was not sustained on its own until Abraham came along. The world was sustained but not completed until Abraham was present in the world and held on TO THE WORLD with his right hand, THAT IS CHESED, as one who holds and assists the right hand of someone who fell. Isaac came along and held the world's hand with the left hand, THAT IS GVURAH, and THE WORLD was sustained even more. When Jacob came along, he held on to the center, with the body, THAT IS THE CENTRAL COLUMN, and became included in both sides, THE RIGHT AND THE LEFT. And the world stood firm and did not collapse.
chanoch adds: The world was sustained on its own prior to Abraham. What does being sustained on its own actually mean? Nature goes along in a natural progression. Rain comes because Man asks for it. Yet the world was destroyed through rain due to the negative actions of man prior to the birth of Abraham. Man's actions have corrupted the natural processes of the earth over the centuries even before the flood. The warnings were given but were not heard. Now Abraham Issac and Jacob come into the world and the world stands on its own. It stands firm and does not collapse yet it is still not complete. This is one meaning in this Zohar. We need to here this warning. Completion is the goal not sustaining the world but completing the world. That is the work of Man.
Pasook 6. from the Zohar Commentary on the Parasha Bamidbar
וְעִם כָּל דָּא לָא אַשְׁתִּיל בְּשָׁרְשׁוֹי, עַד דְּאוֹלִיד תְּרֵיסָר שְׁבָטִין, וְשַׁבְעִין נַפְשָׁאן, וְאַשְׁתִּיל עָלְמָא. ועכ"ד לָא אִשְׁתְּלִים, עַד דְּקַבִּילוּ יִשְׂרָאֵל אוֹרַיְיתָא בְּטוּרָא דְּסִינַי, וְאִתְּקַם מַשְׁכְּנָא. כְּדֵין אִתְקָיָּימוּ עָלְמִין וְאִשְׁתְּלִימוּ, וְאִתְבְּסָמוּ עִלָּאִין וְתַתָּאִין.
And with all this, THE WORLD was not properly planted with its roots until JACOB begot twelve tribes and seventy persons, and the world was planted. Even so, it was not completed until the time Yisrael received the Torah and the Tabernacle was erected. At that time, the worlds could exist and were completed, and the higher and lower beings were scented.
chanoch adds: What does it mean that the world was completed when Israel received the Torah. Death came back into the world with the building of the Golden Calf. The world fell into error and became incomplete again. So why the Zohar say the world was completed with the receiving of the Torah? Actually it is a corruption since the actual Aramaic means the gift of the Torah. The world is not complete until each person receives the Torah. Something which has not yet happened.
Pasook 7. from the Zohar Commentary on the Parasha Bamidbar
כֵּיוָן דְּאוֹרַיְיתָא וּמַשְׁכְּנָא אִתּוֹקָמוּ, בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִפְקַד חֵילוֹי דְּאוֹרַיְיתָא, כַּמָה חַיָּילִין אִינּוּן דְּאוֹרַיְיתָא, כַּמָה חַיָּילִין אִינּוּן דְּמַשְׁכְּנָא. ת"ח, כָּל מִלָּה דְּבָעֵי לְאִתְיַישְּׁבָא בְּדוּכְתֵּיהּ, לָא מִתְיַישְּׁבָא עַד דְּאִדְכַּר בְּפוּמָא, וְאִתְמְנֵי עָלָהּ. אוֹף הָכָא, בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִפְקַד חַיָּילִין דְּאוֹרַיְיתָא, וְחַיָּילִין דְּמַשְׁכְּנָא, וְכֻלְּהוּ הֲווֹ כְּחַד וְלָא מִתְפָּרְשֵׁי דָּא מִן דָּא, כֹּלָּא כְּגַוְונָא דִּלְעֵילָּא, דְּהָא אוֹרַיְיתָא וּמַשְׁכְּנָא לָא מִתְפָּרְשֵׁי דָּא מִן דָּא, וְאָזְלִין כַּחֲדָא.
Since the Torah and the Tabernacle were erected, NAMELY, ZEIR ANPIN AND MALCHUT, the Holy One, blessed be He, wanted to count the troops of the Torah. How many legions are there in the Torah, IN ZEIR ANPIN? How many hosts are in the Tabernacle, WHICH IS MALCHUT? (THIS MEANS THAT HE WANTED TO COUNT YISRAEL, WHO ARE THE LEGIONS OF ZEIR ANPIN AND MALCHUT.) Come and behold: every item that needs to be settled in its place, THAT IS, TO LINK PROPERLY THE BRANCH BELOW TO ITS ROOT ON TOP, does not settle until it is uttered by mouth and is counted. Here, also, the Holy One, blessed be He, wanted to count the soldiers of the Torah and the soldiers of the Tabernacle, IN ORDER TO TIE YISRAEL TO THEIR ROOTS ABOVE, WHICH ARE ZEIR ANPIN AND MALCHUT, CALLED 'TORAH' AND 'TABERNACLE'. And they are all united and are inseparable from each other. Everything is in a likeness of above, since THEIR ROOTS, the Torah and Tabernacle, are JOINED AND inseparable from each other, and are in unison.
chanoch adds: Please consider that what is being said here by the Zohar is that the speaking in the physical world and the counting in the physical world is a process that connects the spiritual root level of something to the manifested physical level in this world. How many times have you counted things without using your fingers and hands or moving your head. Most of us do not even recognize this automatic gestures of the human body for what they actually do - Unite spiritual and physical.
Pasook 8. from the Zohar Commentary on the Parasha Bamidbar
וּבְגִין כַּךְ, חַיָּילֵיהוֹן עָאלִין בְּחוּשְׁבָּנָא לְאִשְׁתְּמוֹדְעָא גַּבַּיְיהוּ, בַּר אִינּוּן אַחֲרָנִין דְּלֵית לוֹן חוּשְׁבָּנָא. וּבְגִין כַּךְ כְּתִיב, וַיְדַבֵּר יְיָ' אֶל מֹשֶׁה בְּמִדְבַּר סִינַי בְּאֹהֶל מוֹעֵד. אִי בְּאֹהֶל מוֹעֵד, אֲמַאי בְּמִדְבַּר סִינַי. אֶלָּא חַד לְאוֹרַיְיתָא וְחַד לְמַשְׁכְּנָא.
Therefore, YISRAEL, WHO ARE the legions OF ZEIR ANPIN AND MALCHUT, are counted so that they are known, in addition to the others who have no number, NAMELY THE WOMEN AND THOSE YOUNGER THAN TWENTY YEARS. Therefore, it is written: "And Hashem spoke to Moses in the wilderness of Sinai, in the Tent of Meeting." If it is in the Tent of Meeting why IS IT REQUIRED TO MENTION that it was in the wilderness of Sinai, SINCE IT IS KNOWN THAT THE TENT OF MEETING WAS IN NO OTHER PLACE EXCEPT IN THE WILDERNESS OF SINAI? HE REPLIES: Once is for the Torah, NAMELY ZEIR ANPIN, and once is for the Tabernacle, THAT IS, MALCHUT.
chanoch adds: Have you ever asked why the children and the women were not counted? Is it because they are code words for things that need to be concealed and not revealed?
Pasook 9. from the Zohar Commentary on Parasha Bamidbar
וְהַאי וְהַאי, בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי בַּשָּׁנָה הַשֵּׁנִית, וְכֹלָּא חַד, וְהַאי אִקְרֵי חֹדֶשׁ זִיו רֶמֶז לְהַהוּא יַרְחָא וְשַׁתָּא דְּנָהִיר לְסִיהֲרָא, דְּהָא כְּדֵין עָלְמִין כֻּלְּהוּ אִשְׁתְּכָחוּ בִּשְׁלִימוּ. לְצֵאתָם מֵאֶרֶץ מִצְרַיִם, לְאִשְׁתְּמוֹדְעָא דְּהָא כַּד נַפְקוּ יִשְׂרָאֵל מִמִּצְרַיִם, בַּחֹדֶשׁ הָרִאשׁוֹן הֲוָה.
And both TORAH AND TABERNACLE were, "on the first day of the second month, in the second year" (Ibid.). THAT IS THE SECRET OF GVURAH AND THE ILLUMINATION OF CHOCHMAH OF THE LEFT, SINCE THE MONTH OF NISSAN IS THE RIGHT COLUMN AND CHESED AND IYAR IS THE LEFT COLUMN AND GVURAH. And all is one ... THAT IS, THE RIGHT AND THE LEFT WERE JOINED IN HARMONY AS ONE. This month is also called "the month Ziv (lit. 'brightness')" (I Melachim 6:1), alluding to the month and year that is luminous to the moon, THAT IS, MALCHUT, SINCE THE MAIN PERFECTION OF MALCHUT IS FROM THE LEFT COLUMN ... THE SECRET OF THE SECOND MONTH AND SECOND YEAR. At that time, all the worlds are whole, LIKE MALCHUT THAT IS THEIR ROOT. "...after they were come out of the land of Egypt... " (Ibid.). THE SCRIPTURE informs us here that when Yisrael left Egypt, it was the first month, THAT IS TO SAY, THEY WENT OUT FROM THE ASPECT OF THE FIRST MONTH, WHICH IS CHESED AND THE RIGHT COLUMN. AND THEN THEY WERE PERFECTED ALSO FROM THE ASPECT OF THE SECOND MONTH, WHICH IS GVURAH AND THE LEFT COLUMN.
chanoch's adds: when one unifies right and left createing central one is creating 1 out of 3. Chesed and Gevurah being described in this Zohar is the frame of reference of a year. And also the frame of reference of the level of Freedom
Pasook 10. from the Zohar Commentary on Parasha Bamidbar
רִבִּי יִצְחָק פָּתַח, יְיָ' זְכָרָנוּ יְבָרֵךְ יְבָרֵךְ אֶת בֵּית וְגוֹ'. יְיָ' זְכָרָנוּ יְבָרֵךְ, אִלֵּין גּוּבְרִין. דַּהֲווֹ עָאלִין בְּחוּשְׁבָּנָא בְּמַדְבְּרָא, וְקוּדְשָׁא בְּרִיךְ הוּא מְבָרֵךְ לוֹן, וְאוֹסִיף עָלַיְיהוּ בְּכָל זִמְנָא.
Rabbi Yitzchak began the discussion with: "Hashem has been mindful of us; He will bless us; He will bless the house..." (Tehilim 115:12). "Hashem has been mindful of us; He will bless us," refers to the men who were included in the count of the desert, whom the Holy One, blessed be He, blesses and to whom He adds more each time.
chanoch adds: This is the Zohar that teaches that the counting in the Desert included an increase in energy injected into the people - Men Women and Children. Why did the Children of Israel need an increase in enegy? They needed an injection of desire which is actually energy and today we use the word consciousness.
Pasook 11. from the Zohar Commentary on the Parasha Bamidbar
ת"ח, הַאי מַאן דְּאָמַר שְׁבָחָא דְּחַבְרֵיהּ, דִּבְנוֹי, אוֹ דְּמָמוֹנֵיהּ, בָּעֵי לְבָרְכָא לֵיהּ, וּלְאוֹדָאָה עָלֵיהּ בִּרְכָאן. מְנָלָן. מִמֹּשֶׁה. דִּכְתִּיב וְהִנְּכֶם הַיּוֹם כְּכֹכְבֵי הַשָּׁמַיִם לָרוֹב, לְבָתַר מַה כְּתִיב, יְיָ' אֱלֹהֵי אֲבוֹתֵיכֶם יוֹסֵף עֲלֵיכֶם כָּכֶם אֶלֶף פְּעָמִים וְגוֹ'. תְּרֵין בִּרְכָאן הֲווֹ, חַד יְיָ' אֱלֹהֵי אֲבוֹתֵיכֶם וְגוֹ'. הָא חַד. לְבָתַר וִיבָרֵךְ אֶתְכֶם כַּאֲשֶׁר דִּבֶּר לָכֶם. לְאוֹדָאָה עָלַיְיהוּ, בִּרְכָאן עַל בִּרְכָאן.
Come and behold: he who speaks in praise of his friend, of his children, or of his money or wealth, must also bless Him and acknowledge those blessings. From where do we learn this? From Moses, since it is written, "behold, you are this day like the stars of heaven for multitude." And afterwards, what does he say? "Hashem, the Elohim of your fathers, makes you a thousand times many more than you are..." (Devarim 1:10-11). There are two blessings here. One is the "Hashem, the Elohim of your fathers..." That is one, and the one following that is, "and bless you, as He has promised you"; (Ibid.). He promised to acknowledge them and add blessings, benedictions upon those benedictions!
When one speaks praises of his friend etc one can be truly praising them or can be jealous of these things or essences. How does one know which is being said if one does not have the ability to read minds? If one adds a Blessing after the praises one knows that there is no jealousy since one has replaced any energy that might have been taken due to jealousy and / or the unconscious attitude that a person might have.
Pasook 12. from the Zohar Commentary on Parasha Bamidbar
וְאִי אִיהוּ מָנֵי שְׁבָחָא דְּחַבְרֵיהּ, וְלָא אוֹדֵי עָלֵיהּ בִּרְכָאן. הוּא נִתְפַּס בְּקַדְמֵיתָא מִלְּעֵילָּא. וְאִי אִיהוּ מְבָרֵךְ לֵיהּ, הוּא מִתְבָּרֵךְ מִלְּעֵילָּא. וּבִרְכְתָא בָּעֵי לְבָרְכָא לָהּ בְּעֵינָא טָבָא, וְלָא בְּעֵינָא בִּישָׁא. וּבְכֹלָּא בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא רְחִימוּתָא דְּלִבָּא. וּמַה מַאן דִּמְבָרֵךְ לְחַבְרֵיהּ, בָּעֵי קוּדְשָׁא בְּרִיךְ הוּא דִּיְּבָרֵךְ לֵיהּ בְּעֵינָא טָבָא, בְּלִבָּא טָבָא. מַאן דִּמְבָרֵךְ לקוּדְשָׁא בְּרִיךְ הוּא, עאכ"ו, דְּבָעֵי עֵינָא טָבָא, וְלִבָּא טָבָא, וּרְחִימוּתָא דְּלִבָּא. בג"כ וְאָהַבְתָּ אֶת יְיָ' אֱלֹהֶיךָ בְּכָל לְבָבְךָ וְגוֹ'.
And if he counts the praises of his friend but does not acknowledge these benedictions, he will be punished because of this, first from above, THAT IS, HE WILL BE HARMED BECAUSE OF IT. And if he blesses him, he will be blessed HIMSELF from above. And he should bless him with a good eye and not with an evil eye. And in all things, the Holy One, blessed be He, wishes to have the blessings given with a good heart WHEN HE BLESSES. And since when one blesses his friend, the Holy One, blessed be He, wishes one to bless with a good eye and a good heart, when one gives grace to the Holy One, blessed be He, most certainly it must be in good eye, and with a good and loving heart. Therefore, IT IS WRITTEN: "And you shall love Hashem your Elohim with all your heart" (Devarim 6:5).
This verse being quoted has many commentaries both Kabbalistic and non kabbalistic written about it. Essentially the question is asked "How can HaShem "command" someone to love"? This Zohar begins the answer. When one demonstrates their love of both God of Mercy - HaShem and God of Judgement Elohim one is using both the two Yetzers - inclination to actually return any energy that might have been diminishment by the words of commentary one said about another. This takes a Blessing after to restore the energy. This is how HaShem can "recommend" us to love since we have the consciousness that we may be imperfect in our consciousness but may be perfect in our actions. This is the beginning of Love since when we do love we can become love.
Pasook 13. from the Zohar Commentary on the Parasha Bamidbar
ת"ח, הָא אוּקְמוּהָ לֵית בִּרְכָתָא דִּלְעֵילָּא שַׁרְיָא, עַל מִלָּה דְּאִתְמְנֵי. וְאִי תֵּימָא, יִשְׂרָאֵל אֵיךְ אִתְמְנוּן. אֶלָּא כּוּפְרָא נַטְלֵי מִנַּיְיהוּ, וְהָא אוּקְמוּהָ, וְחוּשְׁבָּנָא לָא הֲוֵי עַד דְּיִתְכְּנִישׁ כָּל הַהוּא כּוּפְרָא, וְסָלִיק לְחוּשְׁבְּנָא, וּבְקַדְמֵיתָא מְבָרְכָן לְהוּ לְיִשְׂרָאֵל, וּלְבָתַר מְנָאָן הַהוּא כּוּפְרָא, וּלְבָתַר מְהַדְּרִין וּמְבָרְכִין לוֹן לְיִשְׂרָאֵל. אִשְׁתְּכָחוּ דְּיִשְׂרָאֵל מִתְבָּרְכִין בְּקַדְמֵיתָא וּבְסוֹפָא, וְלָא סָלִיק בְּהוּ מוֹתָנָא.
Come and behold: it has been established that the blessing of above does not rest on something that has been counted. You may question: how could they have counted Yisrael? It is because they took ransom from them and it was settled, and the count did not take place until all the ransom was gathered and counted. At first they would bless Yisrael and then they would count the ransom, and they would repeat and bless Yisrael again. So the result is that we find that Yisrael were blessed in the beginning and at the end, and there was no death amongst them.
We count things all the time. Sometimes it to count the members of a Minyan. Sometimes it is to assess our own Blessing or our own wealth. Sometimes it is even counting our family members to make sure each person is in the car. What are we doing? We diminish what we count due to the spiritual law expressed in this Zohar. Nothing counting has a Blessing since we limit by counting. Some people use words in a verse from the Tanach to equate the count. This is not a ransom. The correct way is to not count. A statement "more than 1; more than 2; etc is one of the best solutions to this issue since the statement more than adds and does not limit. Unless the things we are counting are perfect and complete then stating "more than" creates imperfections. Do we live in a complicated world? Only because we choose not to use our "true sight" - our intuition properly.
Pasook 14. from the Zohar Commentary on Parasha Bamidbar
מוֹתָנָא אֲמַאי סָלִיק בְּמִנְיָינָא. אֶלָּא בְּגִין דְּבִרְכְתָא לָא שַׁרְיָא בְּמִנְיָינָא, כֵּיוָן דְּאִסְתָּלַק בִּרְכָתָא, סִטְרָא אַחֲרָא שָׁארִי עֲלוֹי, וְיָכִיל לְאַתְזְקָא. בְּגִין דָּא בְּמִנְיָינָא נַטְלִין כּוּפְרָא וּפִדְיוֹנָא, לְסַלְּקָא עָלֵיהּ מִנַּיְיהוּ.
HE ASKS: Why does death result from counting? AND HE ANSWERS: It is because the blessing does not dwell when you count, and when the blessing departs, the Other Side rests upon it and one could be damaged. Therefore, they used to substitute a monetary ransom for the count, and thereby remove the threat OF DEATH.
chanoch adds: The monetary ransom is the 1/2 shekel. That is why it is still necessary to perform the Mitzvah of the 1/2 shekel each year prior to Nissan. It is best to do so prior to reading of the Megillah on Purim.
Pasook 15. from the Zohar Commentary on Parasha Bamidbar
יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, אִלֵּין נָשִׁין, דְּלָא סַלְּקִין בְּמִנְיָינָא. יְבָרֵךְ אֶת בֵּית אַהֲרֹן, דְּאִינּוּן מְבָרְכִין לְעַמָּא, בְּעֵינָא טָבָא וּבְלִבָּא טָבָא, וּבִרְחִימוּתָא דְּלִבָּא. אֶת בֵּית אַהֲרֹן, הָכִי נָמֵי נָשִׁין, דְּאִתְבָּרְכָן בְּבִרְכָתָא.
"He will bless the house of Yisrael..." (Tehilim 115:12). These are the women, WHO ARE CALLED 'HOUSE', which were not included in the count, BECAUSE WOMEN WERE NOT COUNTED IN THE DESERT. "He will bless the house of Aaron" (Ibid.), because they ARE THE PRIESTS AND THEY bless the people with a benevolent eye, a good heart, and heartfelt love."... the house of Aaron..." WHY DOES IT MENTION THE HOUSE? IT ALLUDES also to the women who are blessed by the blessing OF AARON.
chanoch adds: We still do not know why the women were not counted.
Pasook 16. from the Zohar Commentary on Parasha Bamidbar
יְבָרֵךְ יִרְאֵי יְיָ' אִלֵּין אִינּוּן לֵיוָאֵי, וְכֻלְּהוּ מִתְבָּרְכִין, בְּגִין דְּדַחֲלִין לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא. הַקְּטַנִים עִם הַגְּדוֹלִים, אע"ג דְּלָא עָאלִין בְּמִנְיָינָא.
"He will bless those who fear Hashem" (Ibid. 13). These are the Levites, all of whom are blessed because they fear Hashem. It is written, "both small and great" (Ibid.), because although THE YOUNG were not included in the count, SINCE THEY WERE COUNTING THE POPULATION ONLY FROM TWENTY YEARS AND OLDER, STILL THEY SHOULD BE BLESSED TOGETHER WITH THE OLDER ONES.
chanoch adds: We see that the children are included in the Blessing even if they are not counted.
Pasook 17. from the Zohar commentary on the Parasha Bamidbar
ת"ח לָא אִשְׁתְּכַח מִנְיָינָא בְּהוּ בְּיִשְׂרָאֵל דְּאִתְבָּרְכָן בֵּיהּ, כְּהַאי מִנְיָינָא. דְּהַאי מִנְיָינָא לְאִתְבָּרְכָא הֲוָה, וּלְאַשְׁלְמָא שְׁלֵימוּתָא דְּעָלְמִין הֲוָה, וּבַאֲתָר דְּבִרְכָּאן נָפְקִין אִתְמְנוּן, דִּכְתִּיב בְּאֶחָד לַחֹדֶשׁ הַשֵּׁנִי, דְּאִיהוּ זִיוָא דְּבִרְכָּאָן דְּעָלְמָא, דְּמִנֵּיהּ נָפִיק זִיוָא לְעָלְמָא. וְעַל דָּא אִקְרֵי חֹדֶשׁ זִי"ו, דְּזִיוָא דְּכֹלָּא נָפִיק מִנֵּיהּ, וְעַל דָּא כְּתִיב, יְבָרֶכְךָ יְיָ' מִצִּיּוֹן, וְכֹלָּא.. חַד מִלָּה וּכְתִיב כִּי שָׁם צִוָּה יְיָ' אֶת הַבְּרָכָה וְגוֹ'.
Come and behold: we do not find another counting among Yisrael by which they received blessings from it as in this count, IN WHICH THEY USED THE HALF-SHEKEL FOR THE COUNTING, because this counting was purposely meant for a blessing, and it was meant to perfect the completeness of the worlds. At the place whence blessings emanate, they were counted, as it is written, "on the first day of the second month" (Bemidbar 1:1), that is Ziv, of the world's blessings, out of which emanates and radiates brightness (Heb. ziv) to the world. Hence this SECOND month, WHICH IS THE LEFT COLUMN, is called BY THE NAME OF 'Ziv' because the brightness of everything radiates from it. And therefore it is written, ..."May Hashem bless you out of Zion" (Tehilim 134:3), THAT IS THE SECRET OF MALCHUT. And it all pertains to the same thing, BECAUSE MALCHUT WAS BUILT FROM THE SECOND MONTH, WHICH IS THE SECRET OF THE LEFT COLUMN. It is also written, "for there Hashem has commanded the blessing, even life for evermore" (Tehilim 133:3).
Pasook 18. from the Zohar Commentary on the Parasha Bamidbar
רִבִּי יְהוּדָה הֲוָה שְׁכִיחַ קַמֵּיהּ דר"ש, א"ל יִשְׂרָאֵל מֵאָן אֲתָר אִתְבָּרְכָן. א"ל, וַוי לְעָלְמָא, דְּלָא מַשְׁגִּיחִין וְלָא מִסְתַּכְּלִין בְּנֵי נָשָׁא, בִּיקָרָא דְּמַלְכָּא עִלָּאָה. תָּא חֲזֵי, בְּשַׁעֲתָא דְּאִשְׁתְּכָחוּ יִשְׂרָאֵל זַכָּאִין קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וַהֲווֹ עָלְמִין שְׁכִיחִין בְּחַד אִילָנָא עִלָּאָה קַדִּישָׁא, דִּמְזוֹנָא דְּכֹלָּא בֵּיהּ, הֲוָה מִתְבָּרֵךְ מֵאֲתָר דְּכָל בִּרְכָאן כְּנִישִׁין בֵּיהּ. וּבֵיהּ אִתְנְטַע וְאַשְׁתִּילוּ שָׁרְשׁוֹי.
Rabbi Yehuda was present before Rabbi Shimon. He said to him: From where do Yisrael draw their blessings? He answered him: Woe to the world that does not pay attention, and to men who do not observe the glory of the highest King. Come and behold: at a time when Yisrael are worthy before the Holy One, blessed be He, the worlds were in one uppermost and holy tree, THAT IS, ZEIR ANPIN, where all the sustenance is. And it received blessings from the place where all the blessings were gathered, THAT IS BINAH, where, it was planted and rooted. SINCE MOCHIN OF ZEIR ANPIN WERE PLANTED IN BINAH IN THE SECRET OF THE 'THREE THAT EMANATE FROM ONE, ONE EXISTS IN THREE'.
Rabbi Ashlag is giving us the code which he later revealed as the Gimmel Reshonot. This code is that Keter Chochmah and Binah are always acting in concert. They are always unified. In my opinion this is the mistake that the Chasidim make because this does not apply to the concept of Chabad - Chochmah Binah and Daat.
Pasook 19. from the Zohar Commentary on Parasha Bamidbar
וְיִשְׂרָאֵל לְתַתָּא, הֲווֹ מִתְבָּרְכָן מֵאֲתָר דְּכָל אִינּוּן בִּרְכָאן נָפְקִין בֵּיהּ, וְלָא מִתְעַכְּבֵי לְמֵיפַּק, הה"ד יְבָרֶכְךָ יְיָ' מִצִּיּוֹן, וּכְתִיב כְּטַל חֶרְמוֹן שֶׁיּוֹרֵד עַל הַרְרֵי צִיּוֹן כִּי שָׁם צִוָּה יְיָ' אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם. וְדָא אִיהוּ נְהִירוּ דְּעָלְמָא. דִּכְתִּיב מִצִּיּוֹן מִכְּלָל יוֹפִי אֱלֹהִים הוֹפִיעַ. הוֹפִיעַ: נָהִיר. כד"א הוֹפִיעַ מֵהַר פָּארָן. וְכַד יְנָהֵר, יְנָהֵר לְכֻלְּהוּ עָלְמִין.
And Yisrael below were blessed from the place out of which all blessings emanate and are not prevented from leaving, THAT IS MALCHUT, as is written: "may Hashem...bless you out of Zion," and: "like the dew of Hermon descending upon the mountains of Zion" (Tehilim 133:3); THAT IS, MALCHUT. AND IT IS FURTHER WRITTEN: "because it is there that Hashem commanded the blessing, life forever" (Ibid.). And that is the light of the universe. It is written: "Out of Zion, the perfection of beauty, Elohim has shone forth" (Ibid. 50:2); "has shone forth," MEANS illuminates, as in, "He shone forth from Mount Paran" (Devarim 33:2). And when He lights up, He illuminates all the worlds.
chanoch adds: Blessings flow from Chochmah and then manifest in Malchut. This relationship is being alluded to in this idea. This is why we look up with our heads when we say the word Baruch in every Blessing.
Pasook 20. from the Zohar Commentary on Parasha Bamidbar
וְכַד הַאי נְהִירוּ אִתְּעַר, כֹּלָּא הוּא בְּחַבְרוּתָא, כֹּלָּא הוּא בִּרְחִימוּתָא, כֹּלָּא הוּא בִּשְׁלִימוּ, כְּדֵין הוּא שְׁלָמָא דְּכֹלָּא, שְׁלָמָא דְּעֵילָּא וְתַתָּא, הה"ד יְהִי שָׁלוֹם בְּחֵילֵךְ שַׁלְוָה בְּאַרְמְנוֹתָיִךְ.
And when this light, MEANING THE BLESSING AND LIFE MENTIONED ABOVE, awakens, all is joined, THAT IS, IN THE SECRET OF UNION. Everything is with love, all is with perfection, and then it is all peaceful ... peace above and peace below. That is the meaning of, "Peace be within your walls, and prosperity within your palaces" (Tehilim 122:7).
How does one connect to Peace? One needs to start with a consciousness of Love of the other person or thing. Then one needs to have perfection created. Then and only then will someone connect to completion which is the idea of Shalom or Peace. Read the Hebrew letters within the word Shalom.
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