Moshe and the 2 Mashiachs - Section 21 A

Zohar Beraisheet - Section 21 A - Moshe and the 2 Mashiachs

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

Zohar Sulam Commentary on Parasha Beraisheet Section 21 A

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

1. Read out loud 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:

Rabbi Shimon describes the return of Moses at the End of Days, which is our current era. Alongside Moses are two Messiahs: Messiah who is the son of Joseph and Messiah who is the son of David. The Kabbalists teach that the Messiah is not someone whom we passively await. Rather, the word Messiah refers to our own individual spiritual actions that will hasten his arrival. Through spiritual growth, we must achieve aspects of the Messiah within ourselves in order to accelerate the arrival of the global Messiah. Recognition of this truth together with love for others and a strong visual connection to Aramaic words of the Zohar will hasten the arrival of the Messiah, universal peace, and immortality. We learn that song draws blessings from above downward until they are available in all the worlds, and that the children of Yisrael are destined to proclaim the song both from below upward and from above downward. In this way they will connect a bond of Faith and Trust. And at the time of redemption they will say the entire perfect song that is composed of and includes all other songs, and God will be proclaimed the only God. We learn about the fate of those who do not say 'Amen' with their whole heart. It is said that there is a corresponding opening for each gate in the Garden of Eden to a gate in Gehenom. The lowest chamber of Gehenom is described as Hell and Destruction, and those who enter there never rise again, but are lost from all the worlds; to this place it is said that those who are contemptuous of the 'Amen' are sent.

chanoch's Commentary on this section

While it is difficult to understand from this section there is a hint to the teaching in Kabbalah that their will be three Messiahs. One will be the High Priest and that will be the soul of Moshe - One will be the King of Israel and that will be Mashiach Ben David and one will be the Head of the Army and that will be Mashiach Ben Joseph. The Sanhedrin will also return to the nation and that will become the High Court.

Pasook 232. from the Zohar Sulam Commentary on Parasha Beraisheet A

ד"א, אֵלֶּה תּוֹלְדוֹת הַשָּׁמַיִם וגו'. אִלֵּין אִנוּן, דְּאִתְּמָר בְּהוֹן, אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, בְּיוֹמָא דְּיִתְמָחוּן אִלֵּין, כְּאִלּוּ הַהוּא יוֹמָא עֲבֵיד קָדוֹשׁ בָּרוּךְ הוּא שְׁמַיָא וְאַרְעָא, הה"ד בְּיוֹם עֲשׁוֹת ה' אֱלֹקִים אֶרֶץ וְשָׁמָיִם, בְּהַהוּא זִמְנָא יְהֵא קָדוֹשׁ בָּרוּךְ הוּא עִם שְׁכִינְתֵּיהּ, וְיִתְחַדֵּשׁ עַלְמָא, הה"ד כִּי כַּאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים, וְהָאָרֶץ הַחֲדָשָׁה וגו', דָּא אִיהוּ בְּיוֹם עֲשׂוֹת.

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

Another explanation for the verse: "These are the generations of the heaven..." (Beresheet 2:4), in which the word "These" cancels what was mentioned previously, is that the word "These" refers to those, about whom it is written: "These are your Elohim, O Yisrael" (Shemot 32:4) at the sin of the golden calf. Thus, on the day when the Holy One, blessed be He, shall exterminate these, referring to the sin of the calf, it will be as if on the day the Holy One, blessed be He, created the heaven and the earth. As it is written: "In the day that Hashem Elohim made the earth and the heavens" (Beresheet 2:4). At that time, the Holy One, blessed be He, will be together with his Shechinah and the world will be renewed, as it is written: "For as the new heavens and the new earth, which I will make..." (Yeshayah 66:22). This is the meaning of, "In the day...made" in the day when the world shall be renewed.

chanoch's Commentary

The pasuk is clear as written yet leads to questions. The Sages teach that HaShem has accepted the Teshuvah of the Children of Israel while still in the desert. What does it mean that HaShem will exterminate these - representing the sin of the golden calf?

Pasook 233. from the Zohar Sulam Commentary on Parasha Beraisheet A

בְּהַהוּא זִמְנָא, וַיַּצְמַח הוי"ה אֱלֹקִים מִן הָאֲדָמָה כָּל עֵץ נֶחְמָד וגו', אֲבָל בְּקַדְמֵיתָא, עַד דְּיִתְמָחוּן אִלֵּין, לָא נָחֵית מִטְרָא דְאוֹרַיְיתָא, וְיִשְׂרָאֵל דְּדַמְיָין לַעֲשָׂבִים וּלְאִילָנִין לָא יִצְמְחוּן, וְרָזָא דְמִלָּה וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָּאָרֶץ, וְכָל עֵשֶׂב הַשָּׂדֶה וגו', בְּגִין דְּאָדָם אַיִן, דְּאִנוּן יִשְׂרָאֵל בְּבֵי מַקְדְּשָׁא, לַעֲבוֹד אֶת הָאֲדָמָה בְּקָרְבָּנִין.

Transliteration

Translation

At that time, "out of the ground Hashem Elohim made to grow every tree that is pleasant to the sight" (Beresheet 2:9). However, before that time and not until the sin of the golden calf is erased, the rain of the Torah, which is Zeir Anpin, does not come down to water the seeds of the souls of Yisrael. Therefore, Yisrael, who are similar to the herbs and trees, are not able to grow. The secret of this matter is as written: "And no plant of the field was yet in the earth, and no herb of the field had yet grown...and there was not a man to till the ground" (Beresheet 2:5). "A man" alludes to Yisrael, "the ground" is the Temple and "to till" is to offer sacrifices.

chanoch's Commentary

this pasuk is showing us another explanation - of the 70 explanations for these two verses. What does it mean that the Children of Israel is not able to grow. People grow spiritually so what aspect of physicality is being alluded to and explained.

Pasook 234. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

דָּבָר אֲחֵר, וְכֹל שִׂיחַ הַשָּׂדֶה, דָּא מָשִׁיחַ רִאשׁוֹן, טֶרֶם יִהְיֶה בְּאַרְעָא, וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח, דָּא מָשִׁיחַ שֵׁנִי, וְלָמָּה, בְּגִין דְּלֵית תַּמָּן מֹשֶׁה, לְמִפְלַח לִשְׁכִינְתָּא, דַּעֲלֵיהּ אִתְּמָר, וְאָדָם אַיִן לַעֲבוֹד אֶת הָאֲדָמָה, וְרָזָא דְמִלָּה לֹא יָסוּר שֵׁבֶט מִיהוּדָה, דָּא מָשִׁיחַ בֶּן דָּוִד, וּמְחוֹקֵק מִבֵּין רַגְלָיו, דָּא מָשִׁיחַ בֶּן יוֹסֵף, עַד כִּי יָבוֹא שִׁילֹ"ה דָּא מֹשֶׁה, חֻשְׁבַּן דָּא כְּדָא, וְל"וֹ יִקְהַ"ת עַמִּים, אַתְוָון וְלֵוִ"י קְהָ"ת.

Transliteration

Translation

Another explanation of the phrase: "plant of the field" is that it alludes to the first Messiah, Messiah ben (the son of) David, who was not yet on earth, whereas "herb of the field" is the second Messiah, Messiah ben Joseph. He asks: Why were they not "in the earth"? He replies, Because Moses was not there with them to serve the Shechinah. Of him, it is written: "And there was not a man to till the ground." The secret is given in the verse: "The staff shall not depart from Judah..." (Beresheet 49:10), which refers to Messiah ben David, "nor the scepter from between his feet," which refers to Messiah ben Joseph. "Until Shiloh come" is an allusion to Moses, as the numerical value of Moses is the same as that of Shiloh. "And the obedience of the people be his (Heb. velo yik'hat)" is a phrase whose letters also form the Hebrew words, Levi Kohath, which means that the correction shall reach from Moses, to Kohath and Levi, his ancestors.

chanoch's Commentary

This is an interesting pasuk. How can correction move between earlier generations since Kohath and Levi are fathers to Moshe and are known to be Tzadikim? Why is it necessary to have tikune or correction for a Tzadik? Although we are taught that that the actions of the children assist in the elevation of the fathers in heaven. Also the Sages teach that the strictness of judgement gets stricter as someone becomes a Tzadik and there is no Tzadik who does not sin. So perhaps even the souls of Tzadikim return in Ibur to complete their tikune.

Pasook 235. from the Zohar Sulam Commentary on Parasha Beraisheet A

דָּבָר אֲחֵר, וְכֹל שִׂיחַ הַשָּׂדֶה, אִלֵּין צַדִּיקַיָּיא, דְּאִנוּן מִסִּטְרָא דְּצַדִּיק חֵי עָלְמִין. שִׂיחַ ש' חַ"י. ש תְּלַת עַנְפִּין דְּאִילָנָא, וְאִנוּן ג' אֲבָהָן, וּמִן ח"י עָלְמִין.

Transliteration

Translation

Another explanation of the verse: "plant (Heb. siach) of the field" is that it refers to the souls of the righteous, who come from Yesod of Zeir Anpin, which is called the Righteous, the life (Heb. chai) of the worlds. Because Siach (Sin-Yud-Chet) consists of the letters Chai (Chet- Yud) and Shin. Shin by itself alludes to the three branches of the tree, which symbolize the three patriarchs Chesed, Gvurah and Tiferet of Zeir Anpin, who is called a tree. The letter Sin in Siach is not derived directly from Zeir Anpin, but from the life of the worlds, which is Yesod of Zeir Anpin.

chanoch's Commentary

While the verse is clear as written it is still an esoteric discussion. What is the meaning that the Sin is derived from Yesod of Zeir Anpin. My guess is that in Yesod we have both the Chasadim and Gevurot of the above 5 Sefirot and thus Yesod along with the 5 of each represents the three columns and this would imply that a Shin is constantly the source of the 3 columns or is a metaphor for the 3 columns.

Pasook 236. from the Zohar Sulam Commentary on Parasha Beraisheet A

לָשׁוֹן אַחֵר, וְכָל עֵשֶׂב הַשָּׂדֶה, ע"ב שי"ן, תְּלַת עָלִין דְּאִינוּן ש יאהדונה"י, וְאִינוּן ע"ב. עַנְפִין דְּתַלְיָין בְּהוֹן, כְּחוּשְׁבַּן ע"ב כָּלְהוֹ. לָא אִתְאַחֲדִין בְּאַתְרָא, דְּאִיהִי שְׁכִינְתָּא, עַד דְּיֵיתֵי הַהוּא דְּאִקְרֵי אָדָ"ם, דְּאִיהוּ יו"ד ה"א וא"ו ה"א, וְדָא אִיהוּ וְאָדָם אַיִן לַעֲבוֹד אֶת הָאֲדָמָה.

Transliteration

Translation

Another explanation about the souls of the righteous appears in the verse: "And no herb (Heb. esev) of the field," in which esev consists of the letters Ayin-Bet and Shin. The letter Shin is an allusion to the three leaves, which are Yud- Aleph-Hei-Daled-Vav-Nun-Hei-Yud namely the combining of Yud Hei Vav Hei, which is Zeir Anpin, and Adonai, which is his Female principle, they have a numerical value of Ayin-Bet (72). That is Yud Hei Vav Hei, when fully spelled out with Yud's, amounts to 72. The branches namely Chesed, Gvurah and Tiferet, are the three leaves from which Netzach, Hod and Yesod are suspended. They all add up to 72, as each one of the three branches equals 72. They do not reach the place, which is the Shechinah, until the appearance of he who is called man, who is Yud Hei Vav Hei, fully spelled with Aleph's as Yud-Vav-Dalet, Hei-Aleph, Vav-Aleph-Vav, Hei-Aleph. This alludes to Moses and this is why it is written: "And there was not a man to till the ground," alluding to Moses who had not yet corrected the Shechinah properly.

chanoch's Commentary

Are you able to follow the gematriot in this pasuk? If not write to yeshshem@hotmail.com and i will answer your questions. It is best to attempt to follow these gematriot on your own even if it does not become clear for a number of months. This is a mental exercise that will help your spiritual growth.

Pasook 237. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

וּבְגִין דָּא, אִתְּמָר בֵּיהּ, וְכָל עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח, עַד דְּיִצְמַח צַדִּיק, וּמִנֵּיהּ אֱמֶת מֵאֶרֶץ תִּצְמָח, דְּאִתְּמָר בֵּיהּ וַתַּשְׁלֵךְ אֱמֶת אַרְצָה, וְתַלְמִידֵי חֲכָמִים, דְּאִנוּן דְּשָׁאִין, לָא צָמְחִין בְּגָלוּתָא, עַד דֶּאֱמֶת מֵאֶרֶץ תִּצְמָח, וְדָא מֹשֶׁה דְּאִתְּמָר בֵּיהּ תּוֹרַת אֱמֶת הָיְתָה בְּפִיהוּ, דְּלָא יְהֵא מָאן דְּדָרִישׁ לִשְׁכִינְתָּא כַּוָּתֵיהּ, וּבְגִין דָּא וְאָדָם אַיִן לַעֲבוֹד.

Transliteration

Translation

For this reason, it is written of Moses: "And no herb of the field had yet grown." This means that the righteous, Moses, was not yet grown Moses, who validates the verse, "Truth shall spring (grow) out of the earth" (Tehilim 85:12). As the truth is described in the verse: "And it cast down the truth to the ground" (Daniel 8:12), it refers to the students of the Torah, who are like the plants that grow and spring out of the earth. But they do not grow or spring forth from the Shechinah in exile until the time when the words: "Truth shall spring out of the earth," are fulfilled. This truth is Moses, about whom it is written: "The law of truth was in his mouth" (Malachi 2:6), because no man relates to the Shechinah as well as he. This is why the scripture says about him, "And there is not a man to till the ground," where the ground alludes to the Shechinah. Before Moses, there was no one to correct the Shechinah.

chanoch's Commentary

One aspect being spoken in this pasuk is that a Torah student needs to connect to Moshe in order to correct their individual component of the Shechinah.

Pasook 238. from the Zohar Sulam Commentary on Parasha Beraisheet A

וּמִיָּד דְּאִיהוּ יֵיתֵי מִיָּד וְאֵ"ד יַעֲלֶה מִן הָאָרֶץ, א"ד מִן אדנ"י סָלֵיק לֵיהּ ו' וְאִתְעֲבֵיד בַּהּ אֲדוֹן כָּל הָאָרֶץ, מִיָּד וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה, מִנֵּיהּ אִתְשַׁקְּיָין יִשְׂרָאֵל לְתַתָּא בְּע' אַנְפִּין דְּאוֹרַיְיתָא.

Transliteration

Translation

As soon as Moses appears, the words: "But there went up a mist (Heb. ed, Aleph-Dalet) from the earth" (Beresheet 2:6) were realized. This refers to the letters Aleph-Dalet in the name Adonai. The letter Vav ascends to it and becomes through it the Master (Heb. adon) of the entire earth. Immediately, it "watered the whole face of the ground" (Ibid.). This means that Yisrael below will be watered. As a result, they shall receive the Mochin, which are called the seventy aspects of the Torah, from the Shechinah.

chanoch's Commentary

On its surface the pasuk is clear as written yet it is potentially esoteric. One can understand this esoteric aspect that the wisdom of the Torah represents the Mochin - Brains - upper 3 Sefirot which will come down to this physical earth. This is the meaning of drawing the Mashiach on one level.

Pasook 239. from the Zohar Sulam Commentary on Parasha Beraisheet A

דָּבָר אֲחֵר, וְאֵד יַעֲלֶה מִן הָאָרֶץ, תַּרְגּוּמוֹ, וַעֲנָנָא יִסְתַּלַּק מִן אַרְעָא, הַהוּא דְּאִתְּמָר בַּהּ כִּי עֲנַן ה' עַל הַמִּשְׁכָּן וגו', וּבֵיהּ מִתְשַׁקְּיָין תַּלְמִידֵי חֲכָמִים בְּאַרְעָא.

Transliteration

Translation

Another explanation of the verse: "But there went up a mist from the earth." The Aramaic translation says, "But there went up a cloud from the earth." This refers to the Shechinah, of which it is written: "For the cloud of Hashem was upon the tabernacle" (Shemot 40:38). Because at the end of times when Moses will appear, the Shechinah will rise up. And the students of the Torah on earth will be watered by Her and receive from Her Mochin.

chanoch's Commentary

Most people speak about the end of times. Yet there is potentially an end of times for each individual who studies Torah. This is my opinion. Our Sages say a spark of the soul of Moshe appears in each generation.

Pasook 240. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

בְּהַהוּא זִמְנָא, וַיִּיצֶר הוי"ה אֱלֹקִים אֶת הָאָדָם, אִלֵּין יִשְׂרָאֵל. בְּהַהוּא זִמְנָא, קָדוֹשׁ בָּרוּךְ הוּא צַיַּיר לוֹן בְּצִיּוּרִין דְּעָלְמָא דֵּין וְעָלְמָא דַּאֲתֵי. וַיִּיצֶר, בְּהַהוּא זִמְנָא, קָדוֹשׁ בָּרוּךְ הוּא עַיֵיל לוֹן בִּשְׁמֵיהּ, בְּצִיּוּרָא דְּב' יוּדִי"ן י' י'. ו' בֵּינַיְיהוּ, דְּאִינוּן סָלְקִין לְחֶשְׁבּוֹן הוי"ה. וִיהוֹן מְצוּיָירִין בְּאַנְפּוֹי, בְּאַנְפִּין דִּילְהוֹן בִּתְרֵין יוּדִין, בְּחוֹטְמָא דִּילְהוֹן בְּאָת ו'.

Transliteration

Translation

At that time, it is said, "And Hashem Elohim formed man..." (Beresheet 2:7), which refers to Yisrael, whom the Holy One, blessed be He, formed in the images of this world and of the World to Come. The word "formed (Heb. vayyitzer)" is spelled with two Yud's, which means that at that time, the Holy One, blessed be He, shall put them Yisrael into his name by putting the letter Vav in between the two Yud's. Together, they have the same numerical value as Yud Hei Vav Hei, namely 26. The two Yud's will be formed on his face and on the faces of Yisrael, upon their cheekbones and the letter Vav is their nose.

chanoch's Commentary

One teaching regarding the Alef is that it is composed of 2 yoods and a vav. This pasuk is hinting to our modern age of facial plastic surgery to raise the cheekbones and fix the noses which seems to be quite popular especially among women today. This is my opinion.

Pasook 241. from the Zohar Sulam Commentary on Parasha Beraisheet A

וּבְגִין דָּא אֲמַר קְרָא כִּי מֵרֹאשׁ צוּרִים אֶרְאֶנּוּ. אִלֵּין אִנוּן צִיּוּרִין דִּשְׁמָא קַדִּישָׁא. וִיהוֹן מְצוּיָירִין בְּאַנְפַּיְיהוּ, בִּתְרֵין לוּחִין יַקִּירִין דְּאִנוּן י' י' דְּאִיהוּ ו' חָרוּת עָלַיְיהוּ.

Transliteration

Translation

For this reason, it is written: "For from the top of the rocks (Heb. tzurim) I see him..." (Bemidbar 23:9). The word Tzurim implies these Tziyurim (forms) of the Holy Name. These shall appear as drawings upon their faces, which are formed according to the secret of the two precious tablets, which are Yud and Yud, and the letter Vav is inscribed on them.

chanoch's Commentary

This pasuk is clear as written.

Pasook 242. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְעוֹד צַיֵּיר לוֹן, לְכָל דּוֹר בְּבַת זוּגֵיהּ עִלָאָה, דָּא י"ה. וְאִנוּן ו' יִחוּדָא דְּתַרְוַויְיהוּ. וְצַיֵּיר לוֹן בְּאִנוּן דְּצִיּוּרָא דִּלְעֵילָא, דְּאִיהוּ יִשְׂרָאֵל, עַמּוּדָא דְּאֶמְצָעִיתָא, כָּלִיל שְׁכִינְתָּא עִלָּאָה וְתַתָּאָה, דְּאִנוּן קְרִיאַת שְׁמַע עַרְבִית, וּקְרִיאַת שְׁמַע שַׁחֲרִית, וַעֲלַיְיהוּ אִתְּמָר עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי.

Transliteration

Translation

Furthermore, he drew the images of all the generations by his supernal spouse, who is Yud-Hei. They were symbolized by the letter Vav, which unites them both. And he formed them and poured bounty upon them with those images of above. The secret of Zeir Anpin, which is called Yisrael, is the central pillar that comprises the upper and lower Shechinah. These are the reading of Sh'ma in Arvit and the reading of Sh'ma in Shacharit. Of them, it is written: "bone of my bones, and flesh of my flesh" (Beresheet 2:23).

chanoch's Commentary

This verse is esoteric and i am unable to comment at this time.

Pasook 243. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

וּמִיָּד בְּהַהוּא זִמְנָא, נָטַע לוֹן לְיִשְׂרָאֵל בְּגִנְתָּא דְעֵדֶן קַדִּישָׁא, הה"ד וַיִּטַּע ה' אֱלֹקִים אַבָּא וְאִמָּא. גַּן, דָּא שְׁכִינְתָּא תַּתָּאָה. עֵדֶן, דָּא אִמָּא עִלָּאָה. אֶת הָאָדָם, דָּא עַמּוּדָא דְאֶמְצָעִיתָא, אִיהִי תְּהֵא נֶטַע דִּילֵיהּ, בַּת זוּגֵיהּ, וְלָא תָזוּז מִנֵּיהּ לְעָלַם, וּתְהֵא עִדּוּנָא דִילֵיהּ, וְיִשְׂרָאֵל קָדוֹשׁ בָּרוּךְ הוּא נָטַע לוֹן בְּהַהוּא זִמְנָא נִטְעָא קַדִּישָׁא בְּעָלְמָא, כד"א נֵצֶר מַטָּעַי מַעֲשֵׂי יָדַי לְהִתְפָּאֵר.

Transliteration

Translation

As soon as Moses appears at the end of times, he will plant children of Yisrael in the holy Garden of Eden, as it is written: "And Hashem Elohim," Aba and Ima, "planted a garden," the lower Shechinah, "in Eden," the supernal Ima. "And there He put the man," the central pillar, Yisrael. Then the Shechinah will become his planting, his female counterpart and shall never leave His side. She will be His delight forever. And the Holy One, blessed be He, planted Yisrael at that time to be a sacred plant in the world. This means that when Yisrael receive their Mochin, they shall become a sacred plant in the world, as it is written: "The branch of My planting, the work of My hands, that I may be glorified" (Yeshayah 60:21).

chanoch's Commentary

Remember Moshe appearing at the end of times is a Metaphor. It can happen to each person as an individual and then the Moshe relationship in each person can be used to unify all the individuals. This is my opinion.

Pasook 244. from the Zohar Sulam Commentary on Parasha Beraisheet A

וַיַּצְמַח הוי"ה אֱלֹקִים, אַבָּא וְאִמָּא, כָּל עֵץ נֶחְמָד, דָּא צַדִּיק. וְטוֹב לְמַאֲכָל, דָּא עַמּוּדָא דְאֶמְצָעִיתָא, דְּבֵיהּ הוּא זַמִּין מָזוֹן לְכֹלָא, דְּכֹלָּא בֵּיהּ, וְלָא אִתְפַּרְנֵס צַדִּיק אֶלָּא מִנֵּיהּ, וּשְׁכִינְתָּא מִנֵּיהּ, וְלָא צְרִיכִין לְתַתָּאִין, אֶלָּא כָּלְהוֹ נִזּוֹנִין לְתַתָּא עַל יָדֵיהּ. דִּבְגָלוּתָא לָא הֲוָה לִשְׁכִינְתָּא וּלְח"י עָלְמִין מְזוֹנָא, אֶלָּא בְּח"י בִּרְכָאן דִּצְלוֹתָא, אֲבָל בְּהַהוּא זִמְנָא, אִיהוּ יְהֵא מְזוֹנָא לְכֹלָּא.

Transliteration

Translation

Of that time it says, "And out of the ground Hashem Elohim made to grow" alludes to Aba and Ima. "Every tree that is pleasant to the sight" alludes to the Righteous, the secret of Yesod of Zeir Anpin called "tree" and "and good for food" alludes to the central pillar, where "food" is available to all, meaning that it bestows Mochin to all lower beings. Everything exists in Zeir Anpin. And the Righteous, Yesod of Zeir Anpin, is nourished only by Zeir Anpin. The Shechinah is nourished by the Righteous, so they are not in need of the lower beings to elevate female waters. Instead, the lower beings are nourished by Yesod and the Shechinah, without the need to elevate female waters. In exile, there is no food for the Shechinah and the life of the worlds, namely Yesod of Zeir Anpin who nourishes the Shechinah, except by elevating female waters through the eighteen blessings of the Amidah prayer. But at that time, Yesod will give sustenance to all, to the Shechinah and to the lower beings, without needing any awakening from below.

chanoch's Commentary

This hints to the completion of the comments above. The Righteous no longer need to do the Mitzvot since they do every action with consciousness and that causes the flow of Shefa to continue for them. When they grow even more to be a Tzadik for the world then they cause the Shefa to flow for all. Remember the actions of the Mitzvot are the source of Female Waters. It is my opinion that the Mitzvot eventually do not have to be done once one reaches the level of Loving Your Neighbor as Oneself permanently.

Pasook 245. from the Zohar Sulam Commentary on Parasha Beraisheet A

וְעֵץ הַחַיִּים, דְּהוּא אִילָנָא דְחַיֵּי יְהֵא נְטִיעַ בְּגוֹ גִנְתָּא, דְּאִתְּמָר בֵּיהּ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעוֹלָם. וּשְׁכִינְתָּא, לָא שָׁלְטָא עֲלָהּ, אִילָנָא דְסִטְרָא אָחֳרָא, דְּאִנוּן עֵרַב רַב, דְּאִנוּן עֵץ הַדַּעַת טוֹב וְרַע, וְלֹא תְקַבֵּל בָּהּ עוֹד טָמֵא, הה"ד ה' בָּדָד יַנְחֶנּוּ וְאֵין עִמּוֹ אֵל נֵכָר. וּבְגִין דָא לָא מְקַבְּלִין גֵּרִים לִימוֹת הַמָּשִׁיחַ. וּתְהֵא שְׁכִינְתָּא, כְּגַפְנָא, דְּלָא מְקַבְּלָא נִטְעָא מִמִּינָא אָחֳרָא.

Transliteration

Translation

The Tree of Life, which is Zeir Anpin that is called "The Tree of Life," will be planted in the midst of the garden, which is the Shechinah. It is written of it: "And take also of the Tree of Life, and eat, and live forever" (Beresheet 3:22). The Shechinah will not be governed by the tree of the Other Side, which is the mixed multitude who are called "The Tree of Knowledge of Good and Evil" (Beresheet 2:9) and She will no longer accept the impure. She will not nourish impurity anymore. Thus, Impurity will be annulled from the world, as it is written concerning those times: "So Hashem alone did lead him, and there was no strange El with him" (Devarim 32:12), As all evil and impurity will be wiped off of the face of earth. For this reason, no proselytes will be accepted during the epoch of Messiah and the Shechinah will be like a vine that accepts no grafting of any other kind, as any kind of evil and impurity will be wiped from the world.

chanoch's Commentary

Remember Moshe accepted the Erev Rav because he saw that they would eventually become children of Israel. This pasuk hints to the continuation of the 7 epochs of 7000 years until all people become Children of Israel.

Pasook 246. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

וְיִשְׂרָאֵל יְהוֹן כָּל עֵץ נֶחְמָד לְמַרְאֶה, וְיִתְחַזַּר עֲלַיְיהוּ שׁוּפְרָא, דְּאִתְּמָר בֵּיהּ הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל. וְעֵץ הַדַּעַת טוֹב וָרָע, אִדַחְיָין מִנַּיְיהוּ, וְלָא מִתְדַּבְּקִין, וְלָא מִתְעָרְבִין בְּהוֹן, דְּהָא אִתְּמָר בְּיִשְׂרָאֵל, וּמֵעֵץ הַדַּעַת טוֹב וְרַע לֹא תֹאכַל מִמֶּנּוּ, דְּאִנוּן עֵרֶב רַב, וְגָלֵי לוֹן קֻדְשָׁא בְּרִיךְ הוּא, דִּבְיוֹם אָכְלוֹ מִמֶּנּוּ, גָּרְמוּ דְּאָבְדוּ ב' אָבְדִין, דְּאִנוּן בַּיִת רִאשׁוֹן וּבַיִת שֵׁנִי, דָּא אִיהוּ כִּי בְיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת ב' פְּעָמִים, וְאִנוּן גְּרִימוּ דְּצַדִּיק יֶחֳרָב וְיָבֵשׁ, בְּבַיִת רִאשׁוֹן דְּאִיהִי שְׁכִינְתָּא עִלָּאָה. וּבְבַיִת שֵׁנִי, דְּאִיהִי שְׁכִינְתָּא תַּתָּאָה, דָּא אִיהוּ וְנָהָר יֶחֱרָב וְיָבֵשׁ. וְנָהָר דָּא ו', יֶחֱרָב בְּה' תַּתָּאָה, בְּגִין דְּאִסְתַּלַּק מִנֵּיהּ נְבִיעוּ דְי' לְאֵין סוֹף.

Transliteration

Translation

Yisrael will be as it is written: "Every tree that is pleasant to the sight." They will again reach that beauty (Heb. Tiferet), which they lost at the destruction of the Temple, about which it is written: "He cast from heaven to earth the beauty of Yisrael" (Eichah 2:1). The Tree of Knowledge of Good and Evil shall be thrust out from among Yisrael, and they will neither cleave to nor mix with it. Therefore, it is written of Yisrael: "But of the Tree of Knowledge of Good and Evil, you shall not eat of it" (Beresheet 2:17), because this is the mixed multitude. And the Holy One, blessed be He, shall then reveal to Yisrael that on the day they ate from the Tree of Knowledge of Good and Evil, they caused two losses, the destruction of the first and the second Temples. This is why it is written: "For in that day that you eat of it you shall surely (lit. 'dying') die" (Ibid.), in which death is mentioned twice. This revelation that he shall reveal to Yisrael is equivalent to his telling them not to eat from the Tree of Knowledge of Good and Evil, the same warning He gave to Adam. As a result of this, they caused, through the Tree of Knowledge of Good and Evil, the Righteous, who brings abundance upon the Shechinah, to be left "wasted and dried up" at the first Temple, which is the upper Shechinah, and at the second Temple, which is the lower Shechinah. Thus, it is written: "And the river shall be wasted and dried up" (Yeshayah 19:5). And the river, Vav, namely Zeir Anpin, shall "be wasted" in the lower Hei, referring to his own Female principle, because the fountain of Yud, which flows into the upper Hei, has risen up to the Endless Light.

chanoch's Commentary

This pasuk is a metaphor describing the end of the 3 lower worlds Briah Yetzirah and Assiya. Everything will exist and live in the world of Atzilut as the Kabbalah teaches.

Pasook 247. from the Zohar Sulam Commentary on Parasha Beraisheet A

וּמִיָּד דְּיִפְקוּן יִשְׂרָאֵל מִן גָּלוּתָא, עַמָּא קַדִּישָׁא לְחוּד, מִיָּד נָהָר דַּהֲוָה חָרֵב וְיָבֵשׁ אִתְּמָר בֵּיהּ וְנָהָר יוֹצֵא מֵעֵדֶן דָּא ו' לְהַשְׁקוֹת אֶת הַגָּן, וְנָהָר דָּא עַמּוּדָא דְאֶמְצָעִיתָא, יוֹצֵא מֵעֵדֶן, דָּא אִמָּא עִלָּאָה, לְהַשְׁקוֹת אֶת הַגָּן, דָּא שְׁכִינְתָּא תַּתָּאָה.

Transliteration

Translation

Immediately after Yisrael shall come out of exile as a holy nation on its own, after the mixed multitude has been separated from them, the river that was "wasted and dried up" during exile will become "A river went out of Eden," which is the Vav of Yud Hei Vav Hei, "to water the garden" (Beresheet 2:10), which is the lower Hei. This river, the central pillar, namely Zeir Anpin, "went out of Eden," which is supernal Ima called Eden from whom Zeir Anpin receives plenty, "to water the garden" is to bring forth the abundance to the lower Shechinah, which is called a garden.

chanoch's Commentary

From verses elsewhere in the Zohar we learn that the Rabbi's of the final generations are all members of the Erev Rav. This above pasuk teaches us that the Mashiach can not come until the Rabbi's change or until they are no longer needed since everyone will have their own personal relationship to and with HaShem.

Pasook 248. from the Zohar Sulam Commentary on Parasha Beraisheet A

דִּבְהַהוּא זִמְנָא אִתְּמָר בְּמֹשֶׁה וּבְיִשְׂרָאֵל אָז תִתְעַנֵּג עַל ה' בְּעֹנֶג דְּאִיהוּ: ע' עֵדֶן, נ' נָהָר, ג' גַּן. וְאִתְקַיַּים קְרָא, אָז יָשִׁיר מֹשֶׁה וגו', שָׁר לֹא נֶאֱמַר, אֶלָּא יָשִׁיר. וְאִתְהַפַּךְ לְעֵרַב רַב עֹנֶ"ג לְנֶגַ"ע, וּלְאוּמִין דְּעָלְמָא עע"ז, כְּגַוְונָא דְפַרְעֹה וּמִצְרָאֵי, דְּפָרַח בְּהוֹן שְׁחִין אֲבַעְבּוּעוֹת. אֲבָל לְיִשְׂרָאֵל יְהֵא עֹנֶ"ג.

Transliteration

Translation

At that time, it is written of Moses and of Yisrael: "Then shall you delight yourself in Hashem" (Yeshayah 58:14). "Delight" in Hebrew is Oneg, which is also the initials of Ayin of Eden, Nun of Nahar (river) and Gimel of Gan (garden). Then the phrase: "Then sang Moses" (Shemot 15:1) will be fulfilled. It does not say 'sang," but literally "shall sing" in the future tense. This alludes to the time when Yisrael will come out of exile, the time when Moses will sing a new song. Then the Oneg will change into infliction (Heb. nega) for the mixed multitude and all the idol-worshipping nations, just as a pox was inflicted on Pharaoh and the Egyptians, who broke out in blisters. But Oneg, the Mochin of Eden, Nahar and Gan, shall bring delight to Yisrael who will inflict great plagues on the mixed multitude and the idol-worshipping nations.

chanoch's Commentary

So we see that we have not brought Mashiach yet. He is coming and we need to know that is truth for each and every one of us.

Pasook 249. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

וְדָא אִיהוּ וְנָהָר יוֹצֵא מֵעֵדֶן, לְהַשְׁקוֹת אֶת הַגָּן, וּמִשָּׁם יִפָּרֵד, וְהָיָה לְאַרְבָּעָה רָאשִׁים, דְּאִנוּן: חֶסֶד דְּרוֹעָא יָמִינָא, וּבְהַהוּא זִמְנָא הָרוֹצֶה לְהַחְכִּים יַדְרִים, וּמַחֲנֶה מִיכָאֵ"ל אִתְשַׁקְיָין מִנֵּיהּ, וְעִמֵּיהּ מַטֵּה יְהוּדָה וּתְרֵין שִׁבְטִין. גְּבוּרָה דְּרוֹעָא שְׂמָאלָא, וּבְהַהוּא זִמְנָא הָרוֹצֶה לְהַעֲשִׂיר יַצְפִּין, וּמַחֲנֶה גַּבְרִיאֵ"ל אִתְשַׁקְיָין מִנֵּיהּ, וְעִמֵּיהּ מַטֵּה דָן וּתְרֵין שִׁבְטִין. נֶצַח שׁוֹקָא יָמִינָא וּמִנָּהּ אִתְשַׁקְיָין מַשִּׁרְיָיא דְּנוּרִיאֵ"ל, וְעִמֵּיהּ מַטֵּה רְאוּבֵן, וּתְרֵין שִׁבְטִין עִמֵּיהּ. הוֹד שׁוֹקָא שְׂמָאלָא, דַּעֲלָהּ אִתְּמָר לְיַעֲקֹב וְהוּא צוֹלֵעַ עַל יְרֵכוֹ, וּמִנֵּיהּ אִתְשַׁקְיָין מַשִּׁרְיָיא דִּרְפָאֵל, דְּאִיהוּ מְמַנָּא עַל אַסְוָותָא דְגָלוּתָא, וְעִמֵּיהּ מַטֵּה אֶפְרָיִם וּב' שִׁבְטִין.

Transliteration

Translation

This is the meaning of the verse: "And a river went out of Eden to water the garden; and from thence it was parted, and branched into four streams" (Beresheet 2:10). The streams correspond to the four Sfirot Chesed, Gvurah, Netzach and Hod that correspond to the four banners of the tribes. Chesed is the right arm. At that time, 'He who seeks wisdom should turn south'. Whoever seeks wisdom should meditate in his prayers on the Sfirah of Chesed, which is to the south, and draw the Sfirah of Chochmah toward himself. The camp of the angel Michael will be watered by it and shall receive its abundance from Chesed, together with the camp of Judah and two tribes. Gvurah is the left arm. And it is written of that time: 'He who seeks riches should turn north.' Whoever seeks to become rich should meditate in his prayers on the Sfirah of Gvurah, which is to the north. And the camp of the angel Gabriel is watered by it, together with the camp of Dan and two tribes. Netzach is the right leg and the camp of Nuriel is watered by it, together with the camp of Reuben and two tribes with it. Hod is the left leg, of which it is said in reference to Jacob: "And he limped upon his thigh" (Beresheet 32:32). The camp of Raphael, who is responsible for healing during exile, is watered by it, together with the camp of Ephraim and two tribes.

chanoch's Commentary

The verse is clear as written. It does beg the question why is this being written here?

Pasook 250. from the Zohar Sulam Commentary on Parasha Beraisheet A

דָּבָר אֲחֵר, וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים, אִלֵּין אִנוּן אַרְבָּעָה דְּנִכְנְסוּ לַפַּרְדֵּס, חַד עָאל בְּפִישׁוֹ"ן, דְּאִיהוּ פִּי שׁוֹנֶה הֲלָכוֹת, תִּנְיָינָא עָאל בְּגִיחוֹ"ן וְתַמָּן הוּא קָבוּר, הַהוּא דְּאִתְּמָר בֵּיהּ כָּל הוֹלֵךְ עַל גָּחוֹן, גַּבְרִיאֵל, גָּבַר אֵל, עֲלֵיהּ אִתְּמָר לְגֶבֶר אֲשֶׁר דַּרְכּוֹ נִסְתָּרָה וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ, וְלֹא יָדַע גֶּבֶר יַת קְבוּרְתֵּיהּ, עַד יוֹמָא הָדֵין דְּאִתְגַּלְיָיא תַּמָּן. וְדָא אִיהוּ רֶמֶז, וּלְחַכִּימָא בִּרְמִיזָא.

Transliteration

Translation

Another explanation of the verse: "And from thence it was parted, and branched into four streams" is that it is the secret of the four sages: Ben Azai, Ben Zoma, the other one and Rabbi Akiva, who entered the pardes (orchard). The Hebrew word pardes consists of the initials of the words Peshat (the literal meaning of the Torah), remez (hints and allusions), drash (homiletical interpretation) and sod (esoteric interpretation). One of the four sages entered the river of Pishon, which alludes to the Peshat (literal meaning) of the Torah that shines in the orchard, as Pishon is composed of Pi-Shoneh- (lit. 'My mouth repeats') Halachah, which is the literal meaning. The second entered the river of Gichon, where is buried the one of which it is written: "Whatever goes on the belly" (Heb. gachon) (Vayikra 11:42). This refers to Moses, who is the secret of the letter Vav of gachon, which is big and is the letter in the middle of the Torah. This is also the aspect of Gabriel that consists of the letters Gavar El, the Gvurah of El. Of him it is written: "To a man (Heb. gever) whose way is hidden, and from whom Eloha has screened Himself" (Iyov 3:23), meaning that the reason for him hiding his ways and not revealing himself in full is because "Eloha has screened Himself" and not because of Moses's deficiency. This is why no man knew the place of his burial nor will until the very day when he will be revealed there. This is because the place of the defect is the place of burial and, because there was no defect in him, nobody knew where he was buried. Only at the end of correction, after Moses's prefection is revealed, will the deficiency be distinguished by the perfection that will be revealed. This is the secret of the place of his burial. This is the part of remez (hints) of the Torah, and wise men are informed by hints.

chanoch's Commentary

The spiritual principle is being revealed here. The place of defect is revealed fully when it is revealed in its perfected form. In essence one must have an alternative to study in order to understand the original. This is why there is male and female in the world. To learn about yourself there must be an opposite which is not similar.

Pasook 251. from the Zohar Sulam Commentary on Parasha Beraisheet A

תְּלִיתָאָה עָאל בַּחִדֶּקֶל, חַד קַל, וְדָא לִישְׁנָא חֲדִידָא קַלָּא לִדְרָשָׁא. רְבִיעָאָה עָאל בַּפְּרָת, דְּאִיהוּ מוֹחָא, דְּבֵיהּ פְּרִיָּה וּרְבִיָּה. בֶּן זוֹמָא וּבֶן עֲזַאי דְּעָאלוּ בִּקְלִיפִין דְּאוֹרַיְיתָא, הֲווֹ לָקָאן בְּהוֹן. ר' עֲקִיבָא דְּעָאל בְּמוֹחָא אִתְּמָר בֵּיהּ דְּעָאל בִּשְׁלָם, וּנְפַק בִּשְׁלָם.

Transliteration

Translation

The third of the four sages entered the Chiddekel, which consists of the letters Chet-Dalet Kof-Lamed, which alludes to a sharp (Heb. chad), faultless tongue that is quick (Heb. kal) in giving homiletical explanations. The fourth of the four sages entered the Prat (Euphrates), which is the innermost stream, where procreation (Heb. priyah) occurs, as the seed is drawn out of the innermost (brain). So ben Zoma and ben Azai, who entered the shells of the Torah, were affected by them, but Rabbi Akiva, who entered the inner part of the Torah, is said to have entered and come out in peace.

chanoch's Commentary

It takes a full understanding of the 4 who entered the Pardes to understand these last 2 Pasukim fully. i don't have time right now but i will put on my to do list a teaching series on this information.

Moshe and the 2 Mashiachs - Section 21 A

Zohar Beraisheet - Section 21 A - Moshe and the 2 Mashiachs

Zohar Sulam Commentary on Parasha Beraisheet Section 21 A

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