Zohar Vayelech - Section 13 - "Whoever He Be of The Seed of Your People in their Generations"

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

Zohar Sulam Commentary on Parasha Emor Section 13

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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.

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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:

" . . . that has any blemish" Rabbi Yitzchak tells us that a blemish on a man testifies that he has no faith and is therefore unfit to serve in a holy place. Rabbi Elazar and Rabbi Shimon test a passerby who has a defect in one eye, asking him who is the happiest man in the world. They find that the passerby is not a faithful man because he places all importance on wealth. Rabbi Elazar talks about the written Torah and the oral Torah that can not dwell on a blemished place. When Zeir Anpin and Malchut are united, everything is whole, all is one, and no place is defective; then the Congregation of Yisrael is called 'whole'. The priest must be unblemished and so must the offering. Rabbi Yosi says that when the dead rise from the dust at the resurrection they will rise with the same body they had, and God will heal them. We read of the ceremonial importance of eight days in the timing of some events. Rabbi Chiya says that God first offered the Torah to the children of Esau, and the earth trembled until it was given to Yisrael.

Pasook 41. from the Zohar Sulam Commentary on Parasha Emor

אִישׁ מִזַּרְעֲךָ לְדוֹרוֹתָם אֲשֶׁר יִהְיֶה בּוֹ מוּם. רִבִּי יִצְחָק אָמַר, בְּגִין דְּאִיהוּ פָּגִים, וּמַאן דְּאִיהוּ פָּגִים, לָא אִתְחֲזֵי לְשַׁמְּשָׁא בְּקוּדְשָׁא. וְהָא אוּקְמוּהָ, דְּב"נ דְּאִשְׁתְּכַח פָּגִים, לֵית בֵּיהּ מְהֵימְנוּתָא, וְהַהוּא פְּגִימוּ אַסְהִיד עָלֵיהּ, כ"ש כַּהֲנָא, דְּבַעְיָא לְאִשְׁתַּכְחָא שְׁלִים, מָארֵיהּ דִּמְהֵימְנוּתָא, יַתִיר מִכֹלָּא, וְהָא אוּקְמוּהָ.

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

"Whoever he be of your seed in their generations that has any blemish" (Vayikra 21:17). Rabbi Yitzchak said THE REASON IS because he is blemished, and whoever is blemished is unfit to serve in the holy place. We explained that a blemished man has no faith, to which that blemish bears testimony. This is truer in a priest, who has to be whole and faithful more than the rest. We have already explained this.

chanoch's Commentary

This verse hints that all blemishes within and without a human being is a message from HaShem. The message is "DO TESHUVAH".

Pasook 42. from the Zohar Sulam Commentary on Parasha Emor

ר' אֶלְעָזָר הֲוָה יָתִיב בְּקִסְטְרָא דְּבֵי חָמוּי, וְהוּא הֲוָה אָמַר, זִילְגָא דִּבְקִסְטִירָא בְּעֵיטָא שְׁכִיחַ. אַדְהָכִי, אַעְבָר חַד ב"נ, פָּגִים מְעֵינֵיהּ חַד. אָמַר חָמוּי, נִשְׁאַל לְהַאי. אָמַר, פָּגִים הוּא, וְלָאו מְהֵימָנָא. אָמַר, נִשְׁאַל בַּהֲדֵיהּ. אָתוּ שְׁאִילוּ לֵיהּ. אָ"ל, טוּפְקָא מַאן הוּא בְּעָלְמָא. אָמַר עֲתִירָא, אֲבָל דְּיַשְׁלִיף, וַוי עַל דָּא, בַּהֲדֵיהּ אֲנָא מִכֻּלְּהוּ. אָמַר ר' אֶלְעָזָר, בְּמִלּוֹי אִשְׁתְּמַע, דְּלָאו מְהֵימְנוּתָא גַּבֵּיהּ, וְלָאו בַּר מְהֵימָנָא הוּא. ת"ח, קוּדְשָׁא בְּרִיךְ הוּא אָמַר כָל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב, דְּהָא קְדוּשָּׁא דִּלְעֵילָּא, לָא שַׁרְיָא בַּאֲתַר פָּגִים.

Transliteration

Translation

Rabbi Elazar was sitting in his father-in-law's room, saying that a remedy MUST be found for the leak in the room, BECAUSE THE RAIN WAS LEAKING THROUGH THE ROOF. In the meanwhile a man passed who had a defect in one eye. His father-in-law said, let us seek ADVICE from him. RABBI ELAZAR said, he is blemished and therefore not trustworthy. HIS FATHER-IN-LAW SAID, let us test him. They approached to ask him. He asked him, Whoever is the happiest in the world? THAT MAN said, A rich man IS THE HAPPIEST IN THE WORLD, but when taken away FROM HIS WEALTH, woe to him. I WORRY for him most of all, SINCE IF HE LOSES HIS WEALTH, HE IS THE MOST MISERABLE MAN IN THE WORLD. Rabbi Elazar said, From his words I understand he is neither faithful nor trustworthy, SINCE HE THINKS THE RICH MAN, RATHER THAN THE RIGHTEOUS, TO BE THE HAPPIEST. Come and see, the Holy One, blessed be He, said that "whatever man he be that has a blemish, he shall not approach" (Ibid. 18), for supernal holiness does not dwell on a blemished place.

chanoch's Commentary

This pasuk teaches us that the surface and physical blemishes that a human receives may come from a previous lifetime's actions and that the person may have healed that spiritual level, so they must be tested to determine their spiritual level.

Pasook 43. from the Zohar Sulam Commentary on Parasha Emor

פָּתַח וְאָמַר, לְתוֹרָה וְלִתְעוּדָה אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה. לְתוֹרָה וְלִתְעוּדָה. מַאן הוּא תּוֹרָה, וּמַאן הוּא תְּעוּדָה. אֶלָּא תּוֹרָה דָּא תּוֹרָה, שֶׁבִּכְתָּב. תְּעוּדָה דָּא תּוֹרָה שֶׁבְּעַל פֶּה. תּוֹרָה שֶׁבְּעַל פֶּה לָא שַׁרְיָא בַּאֲתַר פָּגִים, דְּהָא מִתּוֹרָה שֶׁבִּכְתָּב אִתְבְּנֵי. כְּתִיב צוֹר תְּעוּדָה חֲתוֹם תּוֹרָה בְּלִמּוּדָי, צוֹר תְּעוּדָה, דָּא תּוֹרָה שֶׁבְּעַ"פ, בְּגִין דְּתַמָּן אִתְּצַר צְרוֹרָא דְּחַיֵּי, וּבִתְעוּדָה אִתְקְשַׁר קִשְׁרָא דְּחַיֵּי דִּלְעֵילָּא, לְמֶהֱוֵי כֹּלָּא חַד.

Transliteration

Translation

He opened his discourse saying, "for Torah and for testimony: Surely they will speak according to this word" (Yeshayah 8:20). "for Torah and for testimony": HE ASKS, What is the Torah and what is the testimony, AND ANSWERS that the Torah is the Written Torah, ZEIR ANPIN, while the testimony is the Oral Torah, MALCHUT. The Oral Torah does not dwell on a blemished place, because it is established on the Written Torah, SINCE MALCHUT IS BUILT BY ZEIR ANPIN, WHICH IS WHOLE. It is written, "Bind up the testimony, seal the Torah among My disciples" (Ibid. 16). "Bind up the testimony" refers to the Oral Torah, since there, IN MALCHUT, the bundle of life is bound, and with the testimony the knot of life is tied from above, FROM ZEIR ANPIN so that all will be one.

chanoch's Commentary

It is important that the physical world - Malchut be bound to the spiritual worlds - Zeir Anpin. This pasuk reinforces this understanding.

Pasook 44. from the Zohar Sulam Commentary on Parasha Emor

וּמִתַּמָּן לְתַתָּא אִתְפָּרְשָׁן אוֹרְחִין וּשְׁבִילִין, וּמִתַּמָּן מִתְפָּרְשִׁין אוֹרְחִין בְּעָלְמִין כֻּלְּהוּ הה"ד וּמִשָּׁם יִפָּרֵד וְהָיָה לְאַרְבָּעָה רָאשִׁים.

Transliteration

Translation

From there downwards, THAT IS, UNDERNEATH MALCHUT, routes and paths are separated, and from there the ways diverge throughout the worlds, as written, "and from thence it was parted, and branched into four streams" (Beresheet 2:10).

chanoch's Commentary

This pasuk teaches us that their is not separation in the spiritual worlds. Only in Malchut do we see the language of branches and the perception of separation is the operating principle.

Pasook 45. from the Zohar Sulam Commentary on Parasha Emor

חֲתוֹם תּוֹרָה, חֲתִימָה דְּאוֹרַיְיתָא, דְּאִיהִי תּוֹרָה שֶׁבִּכְתָּב בְּאָן אֲתַר. בְּלִמּוּדָי, אִלֵּין נְבִיאֵי, כד"א וַיָּקֶם אֶת הָעַמּוּד הַיְמָנִי וַיִּקְרָא שְׁמוֹ יָכִין וַיָקֶם אֶת הָעַמּוּד הַשְּׂמָאלִי וַיִקְרָא שְׁמוֹ בּוֹעַז. וּמִתַּמָּן אִתְפָּרְשָׁן אוֹרְחֵי לִנְבִיאֵי מְהֵימְנֵי, וְקַיְימֵי אִלֵּין בְּקִיּוּמָא לְגוּפָא, לְשִׁית טְהִירִין, הה"ד שׁוֹקָיו עַמּוּדֵי שֵׁשׁ. וְכֹלָּא לָא קַיְּימָא אֶלָּא בִּשְׁלִימוּ, וְלָא שַׁרְיָא קְדוּשָּׁה דְּכֹלָּא, אֶלָּא בִּשְׁלִימוּ, כַּד מִתְחַבְּרָאן דָּא בְּדָא, כֹּלָּא הוּא שְׁלִים, כֹּלָּא הוּא חַד, לָא אִתְפְּגִים אֲתַר. וְעַל דָּא אִקְרֵי כ"י שָׁלֵם, כד"א וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם וַיְהִי בְשָׁלֵם סֻכּוֹ.

Transliteration

Translation

"seal the Torah" refers to the sealing of the Torah, the Written Torah, WHICH IS ZEIR ANPIN. Where does this happen? "among My disciples," the prophets CALLED "TAUGHT OF HASHEM," NETZACH AND HOD, as written, "And he set up the right pillar, and called its name Jachin," WHICH IS NETZACH, "and he set up the left pillar, and called its name Boaz" (I Melachim 7:21), WHICH IS HOD. From there ways extend to the faithful prophets, WHO RECEIVE FROM NETZACH AND HOD, and these support the body, ZEIR ANPIN with HIS six lights. This is the meaning of, "His legs are pillars of marble" (Shir Hashirim 5:15). HIS LEGS, THE SECRET OF NETZACH AND HOD, ARE PILLARS OF ZEIR ANPIN THAT HAS SIX SFIROT IN HIM. Everything is supported only by MEANS OF perfection, and all their holiness dwells on them only when they are in holiness. For when ZEIR ANPIN AND MALCHUT are united with each other, all is whole, all is one, and no place is rendered defective. Hence the Congregation of Yisrael is called whole, as written, "And Melchizedek king of Shalem (lit. 'whole')" (Beresheet 14:18), AS MELCHIZEDEK IS MALCHUT AND THE KING OF WHOLENESS. AND ALSO, "In Shalem also is His tabernacle" Tehilim 76:3), WHICH REFERS TO MALCHUT.

chanoch's Commentary

This verse hints to the High Priest Hood of the world had rested in the hands of Malchitzedek. He passed it to Abraham when a meeting took place. Without this verse we would have no proof of this fact.

Pasook 46. from the Zohar Sulam Commentary on Parasha Emor

וּבְגִין כַּךְ לָא שַׁרְיָא כֹּלָּא, אֶלָּא בַּאֲתַר שְׁלִים. וְעַל דָּא כָל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב. כְּגַוְונָא דָּא קָרְבְּנָא דְּבֵיהּ מוּמָא לָא יִתְקְרִיב. מ"ט. דִּכְתִּיב כִּי לֹא לְרָצוֹן יִהְיֶה לָכֶם. וְאִי תֵּימָא הָא קוּדְשָׁא בְּרִיךְ הוּא לָא שָׁארִי אֶלָּא בַּאֲתַר תְּבִירָא, בְּמָאנָא תְּבִירָא, דִּכְתִּיב וְאֶת דַּכָּא וּשְׁפַל רוּחַ. הַאי אֲתַר שְׁלִים יַתִּיר הוּא מִכֹּלָּא, בְּגִין דְּמָאִיךְ גַּרְמֵיהּ לְמִשְׁרֵי עָלֵיהּ גָּאוּתָא דְּכֹלָּא, גָּאוּתָא עִלָּאָה, וְדָא הוּא שְׁלִים. אֲבָל לָא כְּתִיב, וְאֶת עִוֵּר וְשָׁבוּר וְחָרוּם וְשָׂרוּעַ. אֶלָּא וְאֶת דַּכָּא וּשְׁפַל רוּחַ, מַאן דְּמָאִיךְ גַּרְמֵיהּ, קוּדְשָׁא בְּרִיךְ הוּא זָקִיף לֵיהּ.

Transliteration

Translation

Therefore everything dwells only on a wholesome place, and therefore, "whatever man he be that has a blemish, he shall not approach" (Vayikra 21:18). Similarly, a blemished sacrifice shall not be offered, since it is written, "it shall not be acceptable for you" (Vayikra 22:20). You may say that the Holy One, blessed be He, only dwells in a broken place, in a broken vessel, as written, "yet with him also that is of a contrite and humble spirit" (Yeshayah 57:15). HE ANSWERS, such a place is the most wholesome, because one humbles himself so as to allow the loftiest to dwell on him, supernal loftiness. Such a one is whole. But it does not say, "I DWELL ON" (IBID.) "a blind man, or a lame, or he that has a flat nose, or anything superfluous" (Vayikra 21:18), but "with him also that is of a contrite and humble spirit," for the Holy One, blessed be He, raises him who humbles himself.

chanoch's Commentary

A broken man on a spiritual level is considered the highest level since his ego has been broken and removed. This is what lets people know that there is a difference between spiritual and emotional breaking and physical ailments.

Pasook 47. from the Zohar Sulam Commentary on Parasha Emor

וּבְגִּינֵי כַּךְ, כַּהֲנָא דְּקָאֵים לְתַתָּא כְּגַוְונָא דִּלְעֵילָּא, בָּעֵי לְמֶהֱוֵי שְׁלִים יַתִּיר מִכֹּלָּא, וְלָא יִתְחֲזֵי פָּגִים, וְעַ"ד אַזְהַר לְהוּ לְכַהֲנֵי, דִּכְתִּיב אִישׁ מִזַּרְעֲךָ לְדוֹרוֹתָם אֲשֶׁר יִהְיֶה בוֹ מוּם.

Transliteration

Translation

Therefore the priest that is below as the likeness of above needs to be more whole in every respect than anyone else, and show no blemish. The priests are therefore admonished, "Whoever he be of your seed in their generations that has any blemish ..."

chanoch's Commentary

The verse is clear as it is written, in my opinion.

Pasook 48. from the Zohar Sulam Commentary on Parasha Emor

תּוּ פָּתַח וְאָמַר, וְכִי תַגִּישׁוּן עִוֵּר לִזְבּוֹחַ אֵין רָע, וְכִי תַגִּישׁוּ פִסֵּחַ וְחוֹלֶה אֵין רָע, וְכִי קוּדְשָׁא בְּרִיךְ הוּא אָמַר אֵין רָע, אִי הָכִי טוֹב הוּא. אֶלָּא סוֹפֵיהּ דִּקְרָא אוֹכַח, דְּיִשְׂרָאֵל בְּאִינּוּן יוֹמִין הֲווֹ מְמָנָן כַּהֲנֵי מָארֵי דְּמוּמִין, עַל גַּבֵּי מַדְבְּחָא, וּלְשַׁמְּשָׁא עַל מַקְדְּשָׁא, וְאַמְרֵי מַאי אִכְפַּת לֵיהּ לקוּדְשָׁא בְּרִיךְ הוּא דָּא, אוֹ אָחֳרָא. וְאִינּוּן הֲווֹ דְּאַמְרֵי אֵין רָע. וְקוּדְשָׁא בְּרִיךְ הוּא אָתִיב לְהוֹן הַהִיא מִלָּה דַּהֲווֹ אַמְרֵי. אָמַר: יִשְׂרָאֵל אַתּוּן אַמְרֵי כַּד מְקָרְבֵי מָארֵי דְּמוּמִין עַל פּוּלְחָנִי אֵין רָע, מַאי אִכְפַּת לֵיהּ לקוּדְשָׁא בְּרִיךְ הוּא.

Transliteration

Translation

He continued with, "And if you offer the blind for sacrifice, is it not evil? And if you offer a lame or sick animal, is that not evil?" (Malachi 1:8). HE ASKS, Was it the Holy One, blessed be He, who said it is not evil? Then it is good. AND HE ANSWERS, The end of the verse shows that Yisrael used to appoint blemished priests in those days AND BLEMISHED SACRIFICES on the altar, and to serve in the Temple, and said, What does the Holy One, blessed be He, care whether it is this or another? It is they who used to say, It is not evil, and the Holy One, blessed be He, answered them with the very words they would use, saying, 'Yisrael, you say there is not evil in blemished people sacrificing for My worship'. What does the Holy One, blessed be He, care?

chanoch's Commentary

this pasuk is explaining the verse from Malachi as referring to what people say and not what HaShem was speaking.

Pasook 49. from the Zohar Sulam Commentary on Parasha Emor

סוֹפֵיהּ דִּקְרָא מַה כְּתִיב, הַקְרִיבֵהוּ נָא לְפֶחָתְךָ הֲיִרְצְךָ אוֹ הֲיִשָּׂא פָנֶיךָ. בַּר נָשׁ מִנַּיְיכוּ, אִי בָּעִיתוּ לְשַׁלוּמֵי לְמַלְכָּא, וּלְקָרְבָא קַמֵּיהּ דּוֹרוֹנָוא, אַתּוּן מְשַׁדְרִין לֵיהּ בִּפְגִימָא, אוֹ לָא. הֲיִרְצְךָ אוֹ הֲיִשָּׂא פָנֶיךָ בְּהַהוּא דּוֹרוֹנָא, כ"ש וכ"ש דְּאַתּוּן מְקָרְבִין קָמַאי ב"נ פָּגִים לְקָרְבָא דּוֹרוֹנָא, הָא דּוֹרוֹנָא דִּלְכוֹן לְכַלְבָּא אִתְמְסַר, דְּוַדַּאי ב"נ דְּאִיהוּ פָּגִים, פָּגִים הוּא מִכֹּלָּא, פָּגִים הוּא מְהֵימְנוּתָא. וְעַ"ד כָל אִישׁ אֲשֶׁר בּוֹ מוּם לֹא יִקְרָב.

Transliteration

Translation

The end of the verse says, "offer it now to your governor; will he be pleased with you, or will he show you favor?" (Ibid.) If a man among you must make peace with the king and offer him a gift, will you send him a defective one or not? "will he be pleased with you, or will he show you favor" with that DEFECTIVE gift? Moreover when you bring before Me a blemished man to offer Me an offering, that offering of yours shall be given to the dog. For surely such a blemished man is defective in every respect, defective in faith. Hence it says, "whatever man he be that has a blemish, he shall not approach."

chanoch's Commentary

Why do you think there is so much emphasis in this section on physical blemishes? It is to remind people to do Teshuvah. So why not just say "Do Teshuvah"? People hear things in different ways and we need the constant reinforcement in different ways as well.

Pasook 50. from the Zohar Sulam Commentary on Parasha Emor

א"ר יוֹסֵי, זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַשְׁלְמָא לְהוּ לְיִשְׂרָאֵל, וּלְאִשְׁתַּכְּחָא שְׁלֵימִין בְּכֹלָּא, דְּלָא יְהֵא בְּהוֹן מָארֵי דְּמוּמִין כְּלַל, בְּגִין דִּיהוֹן תִּקּוּנָא דְּעָלְמָא, כְּאִלֵּין מָאנֵי וּלְבוּשָׁא דְּב"נ דְּאִינּוּן תִּקּוּנָא דְּגוּפָא, הה"ד וַיִתְיַצְּבוּ כְּמוֹ לְבוּשׁ.

Transliteration

Translation

Rabbi Yosi said, The Holy One, blessed be He, will make Yisrael whole so they will be whole in every respect, and there will be none blemished among them. For the world will reach completion DURING RESURRECTION, like the vessels and garments of man which are completion for the body. THIS IS WHY HE WILL PERFECT THEM, as written, "and they stand as a garment" (Iyov 38:14).

chanoch's Commentary

There is a deep secret in this pasuk. HaShem will perfect Israel so that Israel can be a garment to the glory of HaShem.

Pasook 51. from the Zohar Sulam Commentary on Parasha Emor

תָּא חֲזֵי, כַּד יִתְּעֲרוּן מֵעַפְרָא, כְּמָה דְּעָאלוּ, הָכִי יְקוּמוּן, חִגְרִין אוֹ סוּמִין. עָאלוּ חִגְרִין וְסוּמִין, יְקוּמוּן בְּהַהוּא לְבוּשָׁא, דְּלָא יֵימְרוּן דְּאָחֳרָא הוּא דְּאִתְּעַר. וּלְבָתַר, קוּדְשָׁא בְּרִיךְ הוּא יֵיסֵי לוֹן, וְיִשְׁתַּכְחוּן שְׁלֵימִין קַמֵּיהּ, וּכְדֵין יְהֵא עָלְמָא שְׁלִים בְּכֹלָּא, כְּדֵין בַּיוֹם הַהוּא יִהְיֶה יְיָ' אֶחָד וּשְׁמוֹ אֶחָד.

Transliteration

Translation

Come and see, when they will awaken from the dust DURING RESURRECTION, they will rise as they came INTO THE GRAVE. If they entered lame or blind, they will rise lame or blind, NAMELY THEY WILL RISE with the same garment, BODY, so that none would say it is another who was revived INTO LIFE. The Holy One, blessed be He, will then heal them so they will be whole before Him, and the world will be whole in everything. Then, "on that day Hashem shall be one, and His Name One" (Zecharyah 14:9).

chanoch's Commentary

The Verse is clear as it is written.

Pasook 52. from the Zohar Sulam Commentary on Parasha Emor

שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז כִּי יִוָּלֵד וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וְגוֹ'. ר' יוֹסֵי פָּתַח, צִדְקָתְךָ כְּהַרְרֵי אֵל מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ'. הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, אֲבָל תָּא חֲזֵי, צֶדֶק: כִּתְרָא קַדִישָׁא עִלָּאָה. כְּהַרְרֵי אֵל: כְּאִינּוּן טוּרִין עִלָּאִין קַדִּישִׁין, דְּאִקְרוּן טוּרֵי דְּאֲפַרְסְמוֹנָא דַּכְיָא. וּבְגִין דְּאִיהִי סַלְּקָא לְאִתְקַשְּׁרָא בְּהוּ לְעֵילָּא, כָּל דִּינָהָא בְּשִּׁקוּלָא חֲדָא לְכֹלָּא, דְּלֵית בְּהַהוּא דִּינָא רַחֲמֵי. מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה. מִשְׁפָּט דְּאִיהוּ רַחֲמֵי, נָחִית לְתַתָּא לְהַהוּא דַּרְגָּא לְתַקְּנָא עָלְמִין וְחָיֵיס עַל כֹּלָּא וְעָבֵיד דִּינָא בְּרַחֲמֵי לְבַסְּמָא עָלְמָא.

Transliteration

Translation

"When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under its mother" (Vayikra 22:27). Rabbi Yosi opened with, "Your righteousness is like the great mountains; Your laws are a great deep. Hashem, You preserve man and beast" (Tehilim 36:7). We have to examine this verse. Yet come and see, righteousness IS a holy supernal Sfirah, NAMELY MALCHUT. "like the great mountains" MEANS like the supernal holy mountains called mountains of pure balsam tree, WHICH ARE BINAH. Since MALCHUT rises to be attached to them above, all her Judgments become equal, since this Judgment contains no Mercy. THEREFORE "Your laws are a great deep." Law, which is Mercy, descends to that grade, MALCHUT, to perfect the world, and have compassion over everything, and executes Judgment with Mercy to mitigate the world.

chanoch's Commentary

This pasuk is describing the process of Shabbat. Zeir Anpin rises to Binah and Malchut rises to Zeir Anpin. Ultimately Malchut is rising to Binah.

Pasook 53. from the Zohar Sulam Commentary on Parasha Emor

וּבְגִין דְּאִיהוּ רַחֲמֵי, אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ'. לְכֹלָּא בְּשִּׁקוּלָא חֲדָא. אָדָם וּבְהֵמָה, הָא אוּקְמוּהָ, מַאן דְּהוּא אָדָם, וְשַׁוֵּי לְגַרְמֵיהּ כַּבְּהֵמָה. אָדָם וּבְהֵמָה: דִּין אָדָם, וְדִין בְּהֵמָה, חַד הוּא. אָדָם: וּבֶן שְׁמֹנַת יָמִים יִמּוֹל לָכֶם כָּל זָכָר. בְּהֵמָה: וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ וּמִיוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקָרְבַּן אִשֶּׁה לַיְיָ', בְּגִין דִּיעָבַר עָלַיְיהוּ שַׁבָּת חַד, וְהָא אוּקְמוּהָ.

Transliteration

Translation

Since it is Mercy, "Hashem, You preserve man and beast," NAMELY equally. In relation to man and beast, it has been explained as referring to a man who behaves like a beast. BUT "man and beast" MEANS the same law applies for men and beasts. For men, "And he that is eight days old shall be circumcised among you" (Beresheet 17:12). For beasts, "it shall be seven days under its mother; and from the eighth day and thenceforth it shall be accepted for an offering made by fire to Hashem" (Vayikra 22:27), SO THAT they will spend at least one Shabbat. This has already been explained.

chanoch's Commentary

This need to experience one Shabbat is something that needs to be explored to learn the spiritual principles involved. Experiencing Shabbat is the same idea of creation since it is necessary for the Malchut of Malchut to connect with Keter in order to become the Keter of the next generation. An example of this is the seed in a fruit will not produce a new Tree until it is taken out of the fruit.

Pasook 54. from the Zohar Sulam Commentary on Parasha Emor

רִבִּי חִיָּיא פָּתַח יְיָ' בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה גַּם שָׁמַיִם נָטָפוּ. תָּא חֲזֵי, זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ, וְאִינּוּן מִתְדַּבְּקִין בֵּיהּ, וְאִקְרוּן קַדִּישִׁין, עַם קָדוֹשׁ. וְכֵן עַד דְּסָלִיק לוֹן לְדַרְגָּא עִלָּאָה דְּאִקְרֵי קֹדֶשׁ, דִּכְתִּיב, קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' רֵאשִׁית תְּבוּאָתֹה. כְּמָה דְּאוֹקִימְנָא, דְּהָא יִשְׂרָאֵל מִתְּמַנְיָא יוֹמִין מִתְדַּבְּקִין בֵּיהּ בִּשְׁמֵיהּ, וּרְשִׁימִין בִּשְׁמֵיהּ, וְאִינּוּן דִּילֵיהּ. כְּמָה דְּאַתְּ אָמֵר, וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ. וְעַמְמִין לָא מִתְדַּבְּקִין בֵּיהּ, וְלָא אָזְלִין בְּנִימּוּסֵיהּ, וּרְשִׁימָא קַדִּישָׁא אַעְדִּיאוּ מִנַּיְיהוּ, עַד דְּאִינּוּן מִתְדַּבְּקָן בְּסִטְרָא אָחֳרָא דְּלָאו קַדִּישָׁא.

Transliteration

Translation

Rabbi Chiya opened, "Hashem, when You did go out of Seir, when You did march out of the field of Edom, the earth trembled, and the heavens dropped" (Shoftim 5:4). Come and see, happy are Yisrael in this world and in the World to Come, since the Holy One, blessed be He, chose them and they cleave to Him and are called holy, a holy nation, WHICH IS THE ASPECT OF BINAH. Moreover, He even raised them to a supernal grade called holiness, WHICH IS CHOCHMAH, AND THAT WHICH RECEIVES FROM HOLINESS, NAMELY BINAH, IS CONSIDERED HOLY, as is written, "Yisrael is holiness to Hashem, the firstfruits of His increase" (Yirmeyah 2:3). As we explained, that is because Yisrael cleave to Him through His name after eight days, are marked by His name, and are His, as written, "And what one nation in the earth is like Your people, like Yisrael" (II Shmuel 7:23). The nations do not cleave to Him, nor follow His commands and the holy imprint is absent from them, so they cleave to the unholy Other Side.

chanoch's Commentary

This pasuk is clear as written yet it has much deeper secrets as well. What is the difference between Holy and Holiness? It is Cochmah and Binah as explained.

Pasook 55. from the Zohar Sulam Commentary on Parasha Emor

וְתָא חֲזֵי, בְּשַׁעֲתָא דְּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֵיהַב אוֹרַיְיתָא לְיִשְׂרָאֵל, זַמִּין בָּהּ לִבְנֵי עֵשָׂו, אָמַר לוֹן, בָּעָאן אַתּוּן לְקַבְּלָא אוֹרַיְיתָא. בְּהַהִיא שַׁעֲתָא אִתְרְגִיזַת אַרְעָא קַדִּישָׁא, וּבָעַאת לְאַעֲלָא לְנוּקְבָּא דִּתְהוֹמָא רַבָּה. אָמְרָה קַמֵּיהּ, מָארֵי דְּעָלְמָא, פַּסְטִירָא דְּחֶדְוָה תְּרֵי אַלְפֵי שְׁנִין עַד לָא אִתְבְּרֵי עָלְמָא, אִזְדְּמַן קַמֵּי עָרֵלִין דְּלָא רְשִׁימָן בְּקִיּוּמָךְ.

Transliteration

Translation

Come and see, when the Holy One, blessed be He, wished to give the Torah to Yisrael, He summoned the children of Esau and asked them, 'Do you wish to receive the Torah?' At that moment the earth, MALCHUT, trembled, and wanted to enter a chasm in the great abyss. It said before Him, Master of the Universe, shall the delights of Your joy since 2,000 years prior to the creation of the world, WHICH IS THE TORAH, ACCORDING TO THE MEANING OF, "AND I WAS DAILY HIS DELIGHT" (MISHLEI 8:30), come before the uncircumcised who are not imprinted with Your covenant?

chanoch's Commentary

Even the Sefirot do not perceive the future. Otherwise Malchut would not have trembled.

Pasook 56. from the Zohar Sulam Commentary on Parasha Emor

אָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, כּוּרְסְיָיא כּוּרְסְיָיא, יֵיבְדוּן אֶלֶף אוּמִין כְּוָותַיְיהוּ, וְקַיָּימָא דְּאוֹרַיְיתָא לָא יִזְדְּמַן קַמַּיְיהוּ, הה"ד יְיָ' בְּצֵאתְךָ מִשֵּׂעִיר בְּצַעְדְּךָ מִשְּׂדֵה אֱדוֹם אֶרֶץ רָעָשָׁה. וַדַּאי בְּגִין דְּאוֹרַיְיתָא לָא אִתְיְיהִיבַת אֶלָּא לְמַאן דְּאִית בֵּיהּ קַיָּימָא קַדִּישָׁא. וּמַאן דְּיָלִיף אוֹרַיְיתָא לְמַאן דְּלָא אִתְגְּזַר, מְשַׁקֵּר בִּתְרֵי קַיְימֵי, מְשַׁקֵּר בְּקַיָימָא דְּאוֹרַיְיתָא, וּמְשַׁקֵּר בְּקַיָימָא דְּצַדִּיק וּכְנֶסֶת יִשְׂרָאֵל. דְּאוֹרַיְיתָא לְהַאי אֲתַר אִתְיְיהִיבַת, וְלָא לְאָחֳרָא.

Transliteration

Translation

The Holy One, blessed be He, said to it, 'Throne, throne, NAMELY MALCHUT CALLED THRONE, may a thousand such nations perish, the covenant of the Torah shall not appear before them.' This is the meaning of, "Hashem, when You did go out of Seir, when You did march out of the field of Edom, the earth trembled" surely, for the Torah is given only to him who has the holy covenant in him. Whoever teaches the Torah to the uncircumcised is false to two covenants, the covenant of the Torah, AS THE TORAH IS CALLED COVENANT, AS WRITTEN, "IF I HAVE NOT APPOINTED MY COVENANT" (YIRMEYAH 33:25), and the covenant of the Righteous and the Congregation of Yisrael. For the Torah was given to that place, THE COVENANT, and to no other, THE FORESKIN.

chanoch's Commentary

The pasuk is telling us that the Light of the Torah is shared to the level of the Yesod.

Zohar Vayelech - Section 13 - "Whoever He Be of The Seed of Your People in their Generations"

Zohar Sulam Commentary on Parasha Emor Section 13

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