It is recommended to study the section prior to reading the Synopsis.
This section emphasizes the numbers seven and 49 in relation to the seventh year and the seven Sfirot. The numerologys are explained in the counting of the priest. We read about the precepts to count the Jubilee year and to return to one's inheritance on the Jubilee. We are told that there are two houses in the heart, and that they are called differently depending on whether one is a master of the Torah or not; there are also two courts of the House of Hashem, an inner one and an outer one.
Pasook 16. from the Zohar Commentary on Parasha Behar
וּבַשָּׁנָה הַשְּׁבִיעִית שַׁבָּת שַׁבָּתוֹן וְגוֹ'. פִּקּוּדָא דָּא לִשְׁבּוֹת בַּשָּׁנָה הַשְּׁבִיעִית וַאֲבַתְרֵיהּ לִשְׁבּוֹת בַּשְּׁבִיעִי. וַאֲבַתְרֵיהּ לְהַשְׁמִיט כְּסָפִים, בַּשְּׁבִיעִית. וַאֲבָתְרֵיהּ לִמְנוֹת שֶׁבַע שָׁנִים שֶׁבַע פְּעָמִים וְהָיוּ לְךָ יְמֵי שֶׁבַע שַׁבָּתוֹת הַשָּׁנִים תֵּשַׁע וְאַרְבָּעִים שָׁנָה. הָכָא רָזָא דְּכָל שְׁבִיעִיּוֹת, מִסִּטְרָא דִּשְׁכִינְתָּא דְּאִתְקְרִיאַת שֶׁבַע מִסִּטְרָא דְּצַדִּיק דְּאִיהוּ שְׁבִיעִי לַבִּינָה, וְאִיהִי בַּת שֶׁבַע, מִסִּטְרָא דְּאִימָא עִלָּאָה, דְּאִתְּמַר בָּהּ שֶׁבַע בַּיוֹם הִלַּלְתִּיךָ.
Ra'aya Meheimna (the Faithful Shepherd)
"But in the seventh year shall be a Shabbat of solemn rest..." (Vayikra 25:4). This precept is to rest during the seventh year. The following one is to rest during the seventh day, and the following is to cancel money debts on the seventh and then to count, "seven times seven years; and the space of the seven Shabbatot of years shall be to you 49 years" (Ibid. 8). Here is the secret of the group of sevens as they emanate from the Shechinah, DENOTING MALCHUT, called 'seven' from the standpoint of the Righteous, DENOTING YESOD, which is seventh from Binah. And she, MALCHUT, is the daughter of seven from the side of supernal Ima, DENOTING BINAH THAT ILLUMINATES IT, SINCE BINAH IS THE SEVENTH GOING FROM BELOW UPWARD, of which it is written, "Seven times a day I praise You" (Tehilim 119:164).
When ever the Faithful Shepherd, who is the essence of Moshe Rabainu, teaches in the Zohar it is an amazing teaching. It is also usually difficult to understand and needs to be contemplated. These next two sections or more are like that.
The verse Vayikra 25:4 which is quoted here uses the phrase Shabbat Shabbaton Yihi LaEhretz Shabbat LaHashem. The quote above is the normal way to translate these terms. What is explained by the Rabbi's is we work the Land six years and let it lie fallow in the seventh. What is the meaning of fallow? It means that what grows on that land is not harvested for the benefit of the "owner" of the Land. In fact all land is "owned" by HaShem and He lets the human owner acts as if he owns the land. Actually we need to realize that we are only managing the Land for HaShem and what HaShem wants to have happened. We need to truly recognize the meaning of the leading Lamed since it appears in two words in this phrase. One relative to the Land and one relative to HaShem. It is also important to realize that the ultimate Name of HaShem Yood Hay Yood Hay is also in this verse being translated as "shall be".
The meaning of a prefix Lamed is "to" or "for" in the traditional translation. There are also two words "Shabbat" in this phrase along with the word Shabbaton. What is the meaning of "Shabbat of complete rest to the Land "for" the Land? What is the meaning of "Shabbat "for" HaShem"? A Lamed even when a prefix is adding two aspects to the word. One aspect is a connection to the higher worlds of Binah - the energy store and another aspect is the concept of teaching / teacher.
With this in mind, lets us look at what the rest of the Pasook is saying; Complete rest is taught by the Land and also complete rest is taught by HaShem. Complete rest can only come about with a connection to the upper worlds of Binah - the energy store.
There are 5 precepts being discussed in this pasook of the Zohar. All 4 relate to the number 7 in some way.
The first Mitzvah translated as precept is to have a total rest that is taught by the Land and taught by HaShem as i said above. This is not the way the Rabbi's read this Mitzvah. They also indicate that it only applies to the Land of Israel. There is a Mitzvah elsewhere in the Torah to follow what your teachers tell you the Torah says. Of course as you start to study Kabbalah one realizes that one can follow what their own heart tells one to do.
A second Mitzvah is to do a total rest on the seventh day. A third Mitzvah is to release all money debts on the 7th. The Zohar Pasook does not specify either years or the 7th set of 7 years. One would need to look at what the Hebrew Verse actually says. A fourth Mitzvah is to count 7 sets of 7 years. The fifth Mitzvah is to relate these 7 sets of 7 to the concept of 49 years to you.
The Pasook of the Zohar then goes on to explain how these connections of 7 relate to us. It essentially indicates to us that these 7's refer to Binah and Yesod, which is also connected to Malchut.
Pasook 17. from the Zohar Commentary on Parasha Behar
שֶׁבַע שְׁמָהָן אִינּוּן אַבְגִיתַ"ץ, וּבְהוֹן מ"באַתְוָון, כְּלַל אַתְוָון וְתֵיבִין הֵם תֵּשַׁע וְאַרְבְּעִין, אִימָּא עִלָּאָה שְׁנַת הַחֲמִשִּׁים שָׁנָה, דְּבָהּ וּקְרָאתֶם דְּרוֹר. בָּהּ תְּהֵא שְׁכִינְתָּא תַּתָּאָה, דְּרוֹר פְּדוּת וּשְׁבִיתָה לְיִשְׂרָאֵל, דְּאִתְּמַר בְּהוֹן וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ.
There are seven names: Aleph-Bet-Gimel Yud-Tav-Tzadi; KUF-RESH- AYIN SIN-TET-NUN; NUN-GIMEL-DALET YUD-CAF-SHIN; BET-TET-RESH TZADI-TAV-GIMEL; CHET-KOF-BET TET-NUN-AYIN; YUD-GIMEL-LAMED PE-ZAYIN-KOF; SHIN-KOF-VAV TZADI-YUD-TAV. They contain 42 letters and the sum of both letters and words is 49, THAT IS, 42 LETTERS AND SEVEN WORDS. Supernal Ima, BINAH, represents the fiftieth year, in which you shall "proclaim liberty" (Vayikra 25:10). For within her, BY RECEIVING HER MOCHIN the lower Shechinah, MALCHUT CALLED 'LAND', shall be liberty, redemption and rest for Yisrael, of whom it is written, "and your seed shall be as the dust of the earth" (Beresheet 28:14), THE EARTH BEING MALCHUT.
There is something truly significant in this teaching. The Ana Bekoach is composed of both 42 and 49. It actually should be called the Name of 49 not 42. Also the idea that Land is related to the Shechinah and the relationship between Malchut and Binah is very signficant. One aspect that is generally not taught yet needs to be learn is the idea that each of the 7 Names which are Verses relate to the whole is signficant. It is revealed in the gematria as well. Let us look at these relationships:
Chesed = 506 = 20
Gevurah = 729 = 27
Tiferet = 387 = 18
Netzach = 704 = 29
Hod = 239 = 32
Yesod = 230 =23
Malchut = 906 = 24
Total = 3401 = 173
The phrase "Proclaim Liberty" וקראתם דרור is also an important aspect of this Pasook. The gematria of this phrase 1157 with a small gematria of 32 are also significant.
I am suggesting you all determine what is the meaning of each of these words and / or gematria for yourselves. i will give a class in a few months that will explain these aspects.
Pasook 18. from the Zohar Commentary on Parasha Behar
כָּל סְפִירָה מֵאִלֵּין שְׁבַע, שִׁית גַּדְפִּין, דְּאִינּוּן שִׁית אַתְוָון לְכָל חַד. וּבְהוֹן קוּדְשָׁא בְּרִיךְ הוּא בְּכָל סְפִירָה מֵאִלֵּין שֶׁבַע, בִּשְׁתַּיִם יְכַסֶּה פָּנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף, וּבִינָה אִיהוּ אַחַת, וּשְׁכִינְתָּא תַּתָּאָה שֶׁבַע. וּלְעֵילָּא מִבִּינָה, אַחַת וְאַחַת, הָא עֲשַׂר סְפִירָן. שְׁתַּיִם, ג', וְד', וְה', וְו', וְז'.
Every Sfirah, MEANING EACH NAME from these seven names, POSSESSES six wings, CORRESPONDING TO CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, since there are six letters in every name ..“ ALEPH-BET-GIMEL YUD-TAV-TZADI POSSESSES SIX LETTERS, AND AS WELL KUF-RESH-AYIN SIN-TET-NUN, AND SO IT IS WITH ALL OF THEM. And with them, the Holy One, blessed be He, with each Sfirah from these seven, ILLUMINATES THE ANGELS ABOUT WHOM IT IS WRITTEN, "with two he covered his face, and with two he covered his feet, and with two did he fly" (Yeshayah 6:2). Binah represents one. The lower Shechinah is seven. Above Binah, THE HIGH PRIEST COUNTS one and one. HE WOULD COUNT the ten Sfirot BY MEANS OF SPRINKLING. ONE CORRESPONDS TO KETER; ONE AND ONE EQUALS CHOCHMAH AND BINAH; ONE AND two ARE CHESED AND GVURAH; ONE and three CORRESPONDS TO TIFERET; ONE and four CORRESPONDS TO NETZACH; ONE and five CORRESPONDS TO HOD; ONE and six CORRESPONDS TO YESOD; ONE and seven CORRESPONDS TO MALCHUT.
The counting of the Sefirot within the Omer is hinted to in this Pasook. An example is the second verse third word/letter is Koof Resh Ayin Sin Tet Noon Ayin. We need to relate this to the Sefirah of Tiferet of Gevurah. We also need to meditate on the gematriot associated with these letters and also the Names of the Angels which the Kabbalah relates to this Sefirah. This is what we need to do with all of the sefirot.
Also we need to bring the idea of Yom Kippur into our meditations during the Omer.
Pasook 19. from the Zohar Commentary on Parasha Behar
כָּאן וַיֵּלֶךְ הָלוֹךְ וְגָדֵל. מִסִּטְרָא נוּכְרָאָה, וְהַמַּיִם הָיוּ הָלוֹךְ וְחָסוֹר, אֵימָתַי. בַּאֲתַר דִּשְׁכִינְתָּא תַּתָּאָה שַׁרְיָא בְּז'. הה"ד, וַתָּנַח הַתֵּיבָה בַּחֹדֶשׁ הַשְׁבִיעִי, דָּא שְׁכִינְתָא תַּתָאָה. בְּשִׁבְעָה עָשָׂר יוֹם לַחֹדֶשׁ, אִיהִי שְׁבִיעָאָה וַעֲשִׂירָאָה.
From here it grows, AS WE PROMOTE TO A HIGHER GRADE OF SANCTITY BY ADDING ONE EACH TIME. From the perspective of the stranger, MEANING THE OTHER SIDE, "the waters decreased continually" (Beresheet 8:5). When WAS THIS? It took place where the lower Shechinah, BEING MALCHUT, dwells with the seven. The verse states, "And the ark rested in the seventh month" (Ibid. 4), corresponding to the lower Shechinah. FROM THEN THE WATER BEGAN TO DECREASE. "...on the seventeenth day of the month..." (Ibid.) DENOTING MALCHUT, REFERRED TO AS seventh, AND REFERRED TO AS tenth. WHEN ONE BEGINS TO COUNT FROM KETER DOWNWARD, MALCHUT IS LOCATED TENTH. FROM CHESED AND DOWN, SHE IS SEVENTH.
We are all familiar with the Flood of Noach. This Zohar Pasook brings the idea of the waters decreasing starting on the 17th day which represents something good. Water represents Chesed, so how is it good for Chesed to decrease? The answer relates to the idea that as one elevates spiritually one has the effect of a greater benefit within the judgments that one receives. Time as we know is mercy yet if we are righteous time makes us wait for the beneficial effect. Once the Flood ended Judgment started to increase so that there was less time to wait for the goodness to come into our life. When Mashiach comes there will be no time. There will only be cause creating immediate effect. Since there will be no negativity there will be no reason to wait for the effect. There is no reason to do Teshuvah because all actions bring you closer to HaShem not separate you from HaShem.
Pasook 20. from the Zohar Commentary on Parasha Behar
דִּסְלִיקַת בְּהוֹן אֶהְיֶה, דְּאִיהִי בֵּינָה, שְׁנַת הַיּוֹבֵל, אִיהִי אֶהְיֶה אֲשֶׁר אֶהְיֶה, תְּרֵין זִמְנִין אֶהְיֶה חוּשְׁבָּן מ"ב, וּתְמַנְיָּא אַתְוָון בְּהוֹן חַמְשִׁין. דִּבְהוֹן פִּקּוּדָא לַחֲשׁוֹב שְׁנַת הַיּוֹבֵל. וּבֵיהּ פִּקּוּדָא לַחֲזוֹר לַאֲחֻזָתוֹ בַּיוֹבֵל, בִּשְׁנַת הַיּוֹבֵל הַזֹאת תָּשׁוּבוּ וְגוֹ'. כָּל חַד יַחֲזוֹר בֵּיהּ לְדַרְגָּא דִּילֵיהּ, דְּנִשְׁמָתֵיהּ אָחִיזָא מִתַּמָּן, כְּמָה דְּאוֹקְמוּהָ וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים וְגוֹ'.
When THE NAME Eheyeh, denoting Binah, the Jubilee year, rises AND ILLUMINATES upon them, UPON THE 49 YEARS, it, BINAH IS CALLED 'Eheyeh-Asher-Eheyeh'. This means twice Eheyeh, SINCE EACH ONE NUMERICALLY REACHES 21 in the count of 42. With eight letters OF THE TWO NAMES ALEPH-HEI-YUD-HEI, there is now fifty. In them is anchored the precept to count the Jubilee year and the precept to return to one's inheritance on the Jubilee, as it is written: "In the year of the Jubilee you shall return" (Vayikra 25:13). This MEANS that each will return to the level whence his soul was attached, as we established in, "and the spirit returns to the Elohim..." (Kohelet 12:7), MEANING BINAH, CALLED 'YUD HEI VAV HEI', WITH THE VOWELS OF ELOHIM.
This is an amazing Zohar made understandable only with Rabbi Ashlags Commentary which are the capital letters in the Pasook above. Please realize that there is a Tetragrammaton associated with each Sefirah. This is hinted to by the last comment in the English translation made by Rabbi Ashlag. I have only seen the vowels associated with the tetragramaton in three places. One is the Verse that relates the permutation of the Tetragramaton for each Hebrew month. Since each Sefirah relates to a Hebrew Month the Tetragrammaton with those vowels relate to that Sefirah. Another place is on the Tikun HaNefesh where the Tetragrammaton is shown with vowels and associated with a Sefirah. The third location is the teaching of how the High Priest was supposed to pronounce the Name and how regular people are allowed to pronounce the Name when dealing with the Rosh Chodesh Control tool.
Pasook 21. from the Zohar Commentary on Parasha Behar
שְׁמִיטָה: שְׁכִינְתָּא תַּתָּאָה, דְּאִיהִי מִשְּׁבַע שְׁנִין. יוֹבֵל: אִימָּא עִלָּאָה, בִּינָה, אִיהִי לְחַמְשִׁין שְׁנִין. וּבָהּ אִתְיַיחֲסִין יִשְׂרָאֵל בְּמַפְקָנוּתְהוֹן מִן גָּלוּתָא. הה"ד, וְאִישׁ אֶל מִשְׁפַּחְתּוֹ תָּשׁוּבוּ. כְּגַוְונָא דְּמַפְקָנוּ דְּמִצְרַיִם דְּאִינּוּן מָארֵי תּוֹרָה בָּהּ, אִתְּמַר בְּהוֹן וַחֲמוּשִׁים עָלוּ בְּנֵי יִשְׂרָאֵל, וְאוֹקְמוּהָ אֶחָד מֵחֲמִשִׁים.
The Sabbatical Year represents the lower Shechinah, which consists of seven years. Jubilee is Ima supernal, Binah representing the fiftieth year. Yisrael was connected with it when departing Egypt, as it is written: "and you shall return every man to his family" (Vayikra 25:10). This means that just as at the exodus from Egypt there were masters of Torah among them ...“ as it is said of them, "and the children of Yisrael went up armed (Heb. chamushim)" (Shemot 13:18), and we established that it meant one out of fifty (Heb. chamishim), DENOTING BINAH ...“ SO HERE, "AND YOU SHALL RETURN EVERY MAN TO HIS FAMILY," DENOTES BINAH. AND THIS MEANS "TO HIS FAMILY," AS IN THE EXODUS FROM EGYPT, IN WHICH THEY WERE REDEEMED BY THE FIFTIETH GATE, BINAH.
The word Chamushim can be pronounced in different ways. One way means armed. One way means 50. One way means the weapon is the Torah. Did you ask the question "How can there be Masters of Torah who left Egypt when the Torah was not given on Mt Sinai until 50 days later? i am glad you realized the relationship of Torah and 50 and Binah and Malchut hinted at in this Pasook.
Pasook 22. from the Zohar Commentary on Parasha Behar
וּשְׁכִינְתָּא תַּתָּאָה, אִיהִי גְּאוּלַת בָּתֵי עָרֵי חוֹמָה אִתְּמַר בָּהּ, וּבָתֵי עָרֵי הַחֲצֵרִים. דִּתְרֵי בָּתֵּי אִית בְּלִבָּא, אִם אִינּוּן מִמָארֵי תּוֹרָה, אִתְקְרִיאוּ בָּתֵי עָרֵי חוֹמָה, כְּגַוְונָא דְּאִתְּמַר בְּמָפְקָנוּ דְּמִצְרַיִם, וְהַמַּיִם לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם. לַאֲחֵרִים, דְּלָאו אִינּוּן מָארֵי תּוֹרָה אִתְקְרִיאוּ בָּתֵּי הַחֲצֵרִים.
The lower Shechinah corresponds to the redemption of the houses of walled cities, and in relation to it the houses of the villages without walls are mentioned. There are two houses in the heart, CORRESPONDING TO MALCHUT. If they are those of the sages of Torah, they are called 'houses of walled cities,' as it is written when departing Egypt: "And the waters were a wall to them on their right hand and on their left" (Shemot 14:22). Others who are not Torah masters are called "the houses of the villages which have no wall" (Vayikra 25:31). FOR THE INNER PART OF MALCHUT IS CALLED 'HOUSES OF WALLED CITIES,' AND THE OUTER MALCHUT IS CALLED "THE HOUSES OF THE VILLAGES WHICH HAVE NO WALL."
Again we need to thank Rabbi Ashlag for his commentary. We also must realize that this is also a hint to the Scroll of Esther being read in walled cities on the 15th and not on the 14th of Adar. Did you ask the question "How could the Sages of the Zohar know that the human heart has 4 chambers and hint to it in this Pasook but not say it outright? How does the idea of 2 chambers of the heart being regular people and 2 chambers of the heart being Masters of Torah relate to us today?
Pasook 23. from the Zohar Commentary on Parasha Behar
אָמַר רִבִּי שִׁמְעוֹן, וְהָא אַשְׁכַּחְנָא חֲצֵרִים דְּאִתְּמַר בֵּיהּ וַתַּעֲמוֹד בַּחֲצַר בֵּית הַמֶּלֶךְ הַפְּנִימִית נֹכַח בֵּית הַמֶּלֶךְ. וּבְכָל אֲתַר הַמֶּלֶךְ סְתָם, דָּא קוּדְשָׁא בְּרִיךְ הוּא. וַתַּעֲמוֹד, אֵין עֲמִידָה, אֶלָּא צְלוֹתָא. נֹכַח בֵּית הַמֶּלֶךְ: נֹכַח בֵּית הַמִּקְדָּשׁ, דְּכָל יִשְׂרָאֵל צְרִיכִין לְצַלָּאָה צְלוֹתָא דִּלְהוֹן לְתַמָן, וּלְמֶהֱוֵי נֹכַח בֵּית הַמִּקְדָּשׁ. הָכָא מַאן חֲצַר הַפְּנִימִית. וַדַּאי תְּרֵין אִינּוּן חַצְרוֹת בֵּית יְיָ'.
Rabbi Shimon said: Of these cities (also: 'courts') it is written: "And stood in the inner court of the king's house, over against the king's house" (Ester 5:1). Everywhere when it is written IN THE SCROLL, 'the King' ...“without a name .." it refers to the Holy One, blessed be He. "And stood": standing means in prayer. "...over against the king's house," MEANING facing the Temple, as all Yisrael are obligated to pray there facing the Temple. And here, what is THE MEANING OF the inner court? Assuredly, there are two courts of the House of Hashem, AN OUTER AND INNER. YET YOU SAY THAT THE HOUSES OF THE COURTYARD WERE OUTER.
chanoch adds: Do you pray facing Jerusalem, East, or the Temple? What is the Halacha. If you were in the city of S'fat which direction would you pray? Also does the the idea of written in the Scroll refer to Megillat Esther or also the Scrolls of the Torah and Profits and Writings? This is not a rhetorical question. It is a question to be answered by each of you for yourselves.
Pasook 24. from the Zohar Commentary of the Parasha Behar
אָמַר לֵיהּ בּוּצִינָא קַדִּישָׁא, תְּרֵין חֲצֵרִים, אִינּוּן חִצוֹנִיִּים דְּלִבָּא, וְאִינּוּן תְּרֵין אָזְנַים דְּלִבָּא. וּתְרֵין בָּתִּים פְּנִימִיִּים, תְּרֵין בָּתֵּי דְּלִבָּא. וּתְרֵין אִינּוּן בָּתֵּי גּוֹוָאֵי, וּתְרֵין אִינּוּן בָּתֵי בָּרָאֵי. וּבְזִמְנָא דִּיְהֵא פּוּרְקָנָא, גְּאוּלָה תְּהֵא לְכֻלְּהוּ לְאִינּוּן קְרִיבִין לְלִבָּא, דְּאִיהוּ שְׁכִינְתָּא, וּלְאִלֵּין רְחִיקִין דְּאִתְקְרִיבוּ, הה"ד שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב, וְאוֹקְמוּהָ לָרָחוֹק מֵעֲבֵירָה, וְלַקָּרוֹב מִמִּצְוָה.
The holy luminary said to him: The two courtyards refer to the outer part of the heart, MEANING THE OUTER PART OF MALCHUT, representing two handles of the heart. The two inner chambers represent two chambers of the heart, DENOTING THE INNER PART OF MALCHUT. The inner are two and the outer are two. At the time of the Redemption, the Redemption will be for all of them: those close to the heart, which is the Shechinah, and those from afar who came near, since this is the essence of the verse, "Peace, Peace, both for far and near" (Yeshayah 57:19). And we explained it as far, from the midst of sin, to the near, from the midst of performing a precept.
Since every single soul and part of a soul will be redeemed why should i study Torah? Perhaps your answer to this question will be found in the rest of the Zohar.
© 2021 www.yeshshem.com All rights reserved. Site development by Eltitude