Zohar Emor Section 20 - I Will Be Hallowed Above and Below

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

Zohar Sulam Commentary on Parasha Emor Section 20

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 is talking here about the purpose of sanctity on all levels and grades above and below.

THE RELEVANCE OF THE PASSAGE:

The Relevance of this passage is not yet revealed.

Pasook 86. from the Zohar Sulam Commentary on Parasha Emor

וְלֹא תְּחַלְּלוּ אֶת שֵׁם קָדְשִׁי וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְגוֹ'. פִּקּוּדָא דָּא, לְקַדְּשָׁא לֵיהּ בְּכָל יוֹמָא, לְסַלְּקָא קְדוּשָׁתֵיהּ מִתַּתָּא לְעֵילָּא, כְּמָה דְּאִיהוּ קַדִּישָׁא לְעֵילָּא, עַד דְּסָלִיק קְדוּשָׁתֵיהּ לַאֲבָהָן וּבְנִין. וְרָזָא דָּא, וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל, עֵילָּא וְתַתָּא. עֵילָּא בְּג' דַּרְגִּין. לְתַתָּא בְּג' דַּרְגִּין.

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

"Neither shall you profane My holy name; but I will be hallowed among the children of Yisrael" (Vayikra 22:32). This commandment is to sanctify Him daily and raise His sanctity from below upwards, NAMELY, TO RAISE MAYIN NUKVIN FROM BELOW SO AS TO AWAKEN HIS SANCTITY ABOVE, just as He is holy above. Thus His sanctity will rise to the fathers, WHO ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, and the children, NETZACH, HOD AND YESOD OF ZEIR ANPIN, CALLED THE CHILDREN OF YISRAEL. This is the secret of, "but I will be hallowed among the children of Yisrael" above THE CHEST and below THE CHEST. FOR "I WILL BE HALLOWED" REFERS TO CHESED, GVURAH AND TIFERET OF ZEIR ANPIN, CALLED FATHERS, WHO ARE ABOVE THE CHEST, AND "AMONG THE CHILDREN OF YISRAEL" REFERS TO NETZACH, HOD AND YESOD OF ZEIR ANPIN, CALLED THE CHILDREN OF YISRAEL, WHO ARE BELOW THE CHEST OF ZEIR ANPIN. Above in three grades, CHESED, GVURAH AND TIFERET OF ZEIR ANPIN; below in three grades, NETZACH, HOD AND YESOD OF ZEIR ANPIN.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk becomes clear as written. This is a big secret. By actions below to sanctify HaShem essentially elevating physicality in the level of Holiness. This will allow Holiness to descend to the level of physicality.

Pasook 87. from the Zohar Sulam Commentary on Parasha Emor

קְדוּשָּׁה הָא, אוֹקִימְנָא בְּכַמָּה דּוּכְתֵּי, אֲבָל כְּמָה דְּאִית קְדוּשָׁה לְעֵילָּא עַל כֹּלָּא, הָכִי אִית קְדוּשָּׁה בְּאֶמְצָעִיתָא, קְדוּשָּׁה לְתַתָּא. וְכֹלָּא בְּרָזָא דִּלְתַתָּא, קְדוּשָּׁה דִּלְעֵילָּא לְעֵילָּא, בְּרָזָא חֲדָא. קְדוּשָּׁה בְּאֶמְצָעִיתָא וּלְתַתָּא תְּלַת דַּרְגִּין דְּאִינּוּן חַד.

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

We have explained ABOUT THE PURPOSE OF sanctity in several places. But as there is sanctity in the highest, WHICH IS SUPERNAL ABA AND IMA, WHO ARE CALLED HOLINESS, so there is sanctity in the middle, WHICH IS ZEIR ANPIN, and sanctity below IN MALCHUT. Everything follows the lower, WHICH MEANS THE ESSENCE IS TO DRAW SANCTITY DOWN TO MALCHUT. The highest sanctity, ABA AND IMA, pertains to one secret, WHICH MEANS THEY ARE HOLINESS THEMSELVES AND ALL THAT PERTAINS TO THEM IS HOLY - the sanctity in the middle and below, ZEIR ANPIN AND MALCHUT, IS DIVIDED into three grades that are one. THIS MEANS SANCTITY IS DRAWN THROUGH THREE COLUMNS. SANCTITY IS IN THE RIGHT COLUMN, WHENCE IT IS DRAWN TO ALL COLUMNS CHESED, GVURAH AND TIFERET IN ZEIR ANPIN, AND NETZACH, HOD AND YESOD IN MALCHUT.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk becomes clear as written.

Pasook 88. from the Zohar Sulam Commentary on Parasha Emor

קָדוֹשׁ, אִיהוּ סְטַר עִלָּאָה, דְּאִשְׁתְּכַח רֵאשִׁיתָא לְכָל דַּרְגִּין. ואע"ג דְּאִיהוּ סְטָר טְמִירָא, וְאִקְרֵי קֹדֶשׁ. מִתַּמָּן אִתְפְּשָׁט פְּשִׁיטוּ, דְּנָהִיר בְּחַד שְׁבִילָא דְּקִיקָא טְמִירָא, גּוֹ אֶמְצָעִיתָא. כֵּיוָן דְּאִתְנְהִיר גּוֹ אֶמְצָעִיתָא, כְּדֵין אִתְרְשִׁים חַד ו', דְּנָהִיר גּוֹ הַאי קֹדֶשׁ, וְאִקְרֵי קָדוֹשׁ. מֵהַאי נְהִירוּ אִתְפְּשַׁט פְּשִׁיטוּ, לְתַתָּא, סוֹפָא דְּכָל דַּרְגִּין. כֵּיוָן דְּאִתְנְהִיר בְּסוֹפָא, כְּדֵין אִתְרֵשִׁים בִּנְהִירוּ, חַד ה', וְאִקְרֵי קְדוּשָּׁה, וְהָא אוֹקִימְנָא.

Transliteration

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Translation

HE EXPLAINS HIS WORDS: holy is the highest aspect found at the beginning of all grades, NAMELY ABA AND IMA, WHICH ARE CHOCHMAH, THE TOP OF THE GRADES. IT IS THE SECRET OF YUD OF YUD HEI VAV HEI, AND THOUGH IT IS A HIDDEN ASPECT THAT IS CALLED 'HOLINESS', WHICH IS NOT DRAWN DOWN, AS YUD HAS NO LEG, THAT IS, EXPANSION, NEVERTHELESS an expansion emerges, shining through a thin hidden path, YESOD OF ABA AND IMA to the middle GRADE, WHICH IS ZEIR ANPIN. Once it shone upon the middle GRADE, a certain Vav is imprinted WITH THE BOUNTY OF HOLINESS, which shines into the holiness IT RECEIVED, and it is considered holy WITH VAV. From this light an expansion flows down TO MALCHUT, which is the last of the grades, NAMELY THE LAST HEI OF YUD HEI VAV HEI. Once it shone upon the end, a certain Hei OF MALCHUT is imprinted within the light, which is called sanctity WITH AN ADDITIONAL HEI. This has already been explained. THUS, WHEN THE BOUNTY OF SANCTITY ORIGINATES IN SUPERNAL ABA AND IMA, IT IS CALLED HOLINESS (HEB. KODESH). WHEN IT FLOWS TO ZEIR ANPIN, A VAV IS ADDED AND IT IS CALLED HOLY (HEB. KADOSH) WITH VAV. WHEN IT FLOWS TO MALCHUT A HEI IS ADDED AND IT IS CALLED SANCTITY (HEB. KEDUSHAH) WITH HEI.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk becomes clear as written.

Pasook 89. from the Zohar Sulam Commentary on Parasha Emor

וּמַה דְּאִקְרֵי קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ, דְּהָא קֹדֶשׁ מִבָּעֵי לֵיהּ, רָזָא דְּרֵאשִׁיתָא דְּכֹלָּא, הוֹאִיל וּמִתַּמָּן אִשְׁתְּכַח, וְאִי הָכִי אֲמַאי אִקְרֵי לְעֵילָּא קָדוֹשׁ, דְּהָא תַּמָּן ו' לָא אִשְׁתְּכַח.

Transliteration

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Translation

That which is called 'Holy, holy, holy' should have said 'holiness' AT FIRST, because the secret OF THE FIRST 'HOLY' MEANS THE BEGINNING of everything, NAMELY SUPERNAL ABA AND IMA, WHICH ARE CALLED 'HOLINESS', since HOLINESS comes from there, AS MENTIONED IN THE PREVIOUS PARAGRAPH THAT HOLINESS IS THE ROOT OF SANCTITY. In that case, why is it called holy above, if there is no Vav there, WHICH INDICATES EXPANSION, BUT YUD THAT DOES NOT EXPAND?

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk becomes clear as written. The three words holy should be Kdushah Kadosh with a Vav Kodesh with a yud. This is my opinion

Pasook 90. from the Zohar Sulam Commentary on Parasha Emor

אֶלָּא רָזָא הָכִי הוּא וַדַּאי, וְיִשְׂרָאֵל מְקַדְּשֵׁי לְתַתָּא, כְּגַוְונָא דְּמַלְאֲכֵי עִלָּאֵי לְעֵילָּא, דִּכְתִּיב בְּהוּ, וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ. וְכֵיוָן דְּיִשְׂרָאֵל קָא מְקַדְּשֵׁי, סַלְקֵי מִתַּתָּא לְעֵילָּא יְקָרָא עִלָּאָה, עַד דְּאִסְתְּלַּק ו' רָזָא דְּשָׁמַיִם עִלָּאִין לְעֵילָּא. כֵּיוָן דְּאִינּוּן שָׁמַיִם אִסְתְּלָקוּ לְעֵילָּא, נָהִיר הַהוּא קֹדֶשׁ בְּהוּ, וּכְדֵין אִקְרֵי לְעֵילָּא קָדוֹשׁ. וּלְבָתַר נָהִיר הַהוּא נְהִירוּ עִלָּאָה, עַל כּוּרְסְיָיא דְּאִיהוּ שָׁמַיִם. וְאִינּוּן שָׁמַיִם תַּיְיבִין לְדוּכְתַּיְיהוּ, וּמִתְיַישְּׁבוּ בֵּיהּ בְּהַהוּא נְהִירוּ, וּכְדֵין אִקְרֵי קָדוֹשׁ. לְבָתַר נָחִית הַהוּא נְהִירוּ, עַד דְּנָטִיל כֹּלָּא חַד צַדִּיק עִלָּאָה, דַּרְגָּא יַקִּירָא לְקַדְּשָׁא כֹּלָּא לְתַתָּא. כֵּיוָן דְּאִיהוּ נָטִיל כֹּלָּא, כְּדֵין אִקְרֵי קָדוֹשׁ. וְדָא אִיהוּ רָזָא דְּכֹלָּא.

Transliteration

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

Translation

HE ANSWERS, The meaning is as follows: assuredly Yisrael sanctify below, as the celestial angels do above, of whom it is written, "And one cried to another, and said, Holy" (Yeshayah 6:3). When Yisrael sanctify, they raise from below upwards the supernal glory, ZEIR ANPIN, until Vav, the secret of the highest heavens, rises up TO SUPERNAL ABA AND IMA. When the heavens rise up, that holiness shines on them, WHICH IS SUPERNAL ABA AND IMA. Then ZEIR ANPIN THAT ROSE up is called holy. THUS THE FIRST 'HOLY' REFERS TO ZEIR ANPIN, OR SPECIFICALLY, TO ZEIR ANPIN THAT ROSE TO SUPERNAL ABA AND IMA. Later that supernal light shines FROM SUPERNAL ABA AND IMA to the throne that is CALLED heavens, which is the heavens, NAMELY ZEIR ANPIN, that returned to their place, THAT IS, AFTER THE HEAVENS, ZEIR ANPIN, DESCENDED FROM SUPERNAL ABA AND IMA WITH THE SANCTITY THEY RECEIVED AND CAME TO THEIR PLACE BELOW, WHICH TURNED INTO A THRONE TO ABA AND IMA. They are settled in that light, and it is then called holy, NAMELY THE SECOND 'HOLY'. The light then descends WITHIN ZEIR ANPIN until a certain celestial Righteous receives all, who is a precious grade that sanctifies everything below. THIS IS YESOD OF ZEIR ANPIN THAT POURS BOUNTY DOWN TO MALCHUT. Once it receives everything it is called holy. This is the overall meaning. THUS, THE FIRST 'HOLY' IS ZEIR ANPIN THAT ABIDES IN THE PLACE OF ABA AND IMA AND RECEIVES FROM THEM. THE SECOND 'HOLY' IS ALSO ZEIR ANPIN, AFTER DESCENDING FROM ABA AND IMA INTO HIS PLACE. THE THIRD 'HOLY' IS YESOD OF ZEIR ANPIN THAT POURS UPON MALCHUT.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk becomes clear as written. As a student of Kabbalah do you think my comment on pasuk 89 iss incorrct after reading pasuk 90?

Pasook 91. from the Zohar Sulam Commentary on Parasha Emor

וְמַאן דְּשַׁוֵּי רְעוּתֵיהּ בְּהַאי, שַׁפִּיר קָא עָבֵיד. וּמַאן דְּשַׁוֵּי רְעוּתֵיהּ, בִּתְלַת דַּרְגִּין דַּאֲבָהָן בִּכְלָלָא חֲדָא, לְיַחֲדָא לוֹן גּוֹ קְדוּשָׁתָא דָּא, אִי לָא יָכִיל לְשַׁוָּואָה רְעוּתֵיהּ יַתִּיר, שַׁפִּיר קָא עָבֵיד. וְכֹלָּא לְנַחְתָּא מִגּוֹ קְדוּשָּׁתָא דִּלְעֵילָּא לְתַתָּא, לְקַדְּשָׁא כָּל חַד גַּרְמֵיהּ בְּהַאי קְדוּשָּׁה, וּלְנַטְרָא לֵיהּ, לְמִפְרַשׂ פְּרִישׂוּ דִּקְדוּשָּׁתָא עַל גַּבֵּיהּ. וְרָזָא דָּא, וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל בְּקַדְמֵיתָא, וּלְבָתַר אֲנִי יְיָ' מְקַדִּשְׁכֶם.

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 is mindful TO MEDITATE ON THE THREE TIMES 'HOLY', AS SAID ABOVE, ON ABA AND IMA, ZEIR ANPIN AND YESOD, does well. Whoever is mindful TO MEDITATE ON THEM, in the three grades of the fathers, THAT IS, THE THREE COLUMNS OF ZEIR ANPIN, as one whole, to join them through this sanctification, even if he cannot be mindful of more than that, he does well. The purpose of all that is to bring down from the highest sanctity down TO MALCHUT, so that each person OF YISRAEL will RECEIVE FROM IT AND hallow himself with that sanctity and keep it, and spread the expansion of sanctity on himself. This is the secret of, "but I will be hallowed among the children of Yisrael" (Vayikra 22:32), THAT IS, THE CHILDREN OF YISRAEL WILL RAISE MAYIN NUKVIN TO AWAKEN THE THREE TYPES OF SANCTITY ABOVE. Then, "I am Hashem who makes you holy" (Ibid.), AS YISRAEL RECEIVE SUPERNAL SANCTITY.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk becomes clear as written. Do you know how to meditate as described in pasuk 91?

Pasook 92. from the Zohar Sulam Commentary on Parasha Emor

בְּאָן אֲתַר יְקַדֵּשׁ בַּר נָשׁ גַּרְמֵיהּ גּוֹ קְדוּשָׁתָא דָּא, לְאַכְלְלָא גַּרְמֵיהּ בָּהּ. כַּד מָטֵי בַּר נָשׁ, לִשְׁמָא קַדִּישָׁא יְיָ' צְבָאוֹת. וְרָזָא דָּא אֲנִי יְיָ' מְקַדִּשְׁכֶם. דָּא אַשְׁכַּחְנָא בְּרָזָא דְּסִפְרֵי קַדְמָאֵי. וַאֲנָן לָא עַבְדֵּינָן הָכֵי, אֶלָּא לְבָתַר יְיָ' צְבָאוֹת בִּלְחוֹדוֹי. וּלְבָתַר כַּד מָטֵי בַּר נָשׁ לִמְלֹא כָל הָאָרֶץ כְּבוֹדוֹ, כְּדֵין יִכְלוֹל גַּרְמֵיהּ בְּהַהוּא קְדוּשָּׁה, לְאִתְקַדְּשָׁא לְתַתָּא, גּוֹ הַהוּא כָּבוֹד דִּלְתַתָּא, וְרָזָא דָּא וְנִקְדָשׁ בִּכְבוֹדִי. וּלְבָתַר יַעְבִיד אוֹרַח פְּרָט, לְאִתְקַדְּשָׁא כֹּלָּא. כְּמָה דַּאֲנָן עַבְדִּין לְעֻמָּתָם דְּמַלְאֲכֵי עִלָּאֵי, דְּאַמְרֵי בָּרוּךְ כְּבוֹד יְיָ' מִמְּקוֹמוֹ, דָּא כָּבוֹד עִלָּאָה. וּלְבָתַר יִמְלוֹךְ יְיָ' לְעוֹלָם וְכוּ'. דָּא כָּבוֹד דִּלְתַתָּא.

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

When should one hallow himself with this sanctity to include himself within it? When one reaches the holy name, Hashem Tzva'ot MENTIONED AFTER THE THIRD 'HOLY', THE SECRET OF NETZACH AND HOD. There lies the secret of, "I am Hashem who makes you holy." I found this as a secret in ancient books. But we do not do it this way; rather, after THE THREE TIMES 'HOLY', WE SAY "Hashem Tzva'ot" only, THAT IS, WE STILL DO NOT INCLUDE OURSELVES THERE. Then, when one reaches "the whole earth is full of His glory" (Yeshayah 6:3), WHEN SANCTITY IS DRAWN TO MALCHUT, one should include himself in that sanctity to be hallowed below in that lower glory, MALCHUT. This is the secret meaning of, "and it shall be sanctified by My glory" (Shemot 29:43). Then shall he do it specifically. AT FIRST, HE SHOULD INCLUDE HIMSELF IN MALCHUT, THE SECRET OF THE LOWER GLORY IN THE VERSE, "THE WHOLE EARTH IS FULL OF HIS GLORY," WHICH INCLUDES THE WHOLE EARTH AND ALL THE NATIONS. THEN HE SHOULD DRAW SANCTITY SPECIFICALLY, TO YISRAEL ALONE. In this way everything will be sanctified, AND SANCTITY WILL EXTEND FROM YISRAEL TO THE WHOLE WORLD. Whatever we do corresponds to the supernal angels, who say, 'Blessed is the glory of Hashem from His place', which is the supernal glory, ZEIR ANPIN. Then we say, 'May Hashem reign for ever, which is the lower glory, MALCHUT. WE ALSO INCLUDE OURSELVES IN "THE WHOLE EARTH IS FULL OF HIS GLORY," WHICH IS THE LOWER GLORY, RATHER THAN IN HASHEM TZVA'OT, WHICH IS NETZACH AND HOD OF ZEIR ANPIN, AND OF THE ASPECT OF THE HIGHER GLORY, AS THE ANCIENT SAGES DID.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk becomes clear as written. Do you know how to meditate as described in pasuk 92?

Pasook 93. from the Zohar Sulam Commentary on Parasha Emor

וּבְסִפְרָא דְּרַב יֵיסָא סָבָא, קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ וְכוּ', דָּא אִיהִי קְדוּשָּׁה לְאִתְקַדְּשָׁא תּוֹרָה שֶׁבִּכְתָּב בִּכְלָלָא חֲדָא. וּלְבָתַר לְעֻמָּתָם בָּרוּךְ כְּבוֹד יְיָ', אִלֵּין נְבִיאִים. וּלְבָתַר יִמְלוֹךְ יְיָ' לְעוֹלָם. רָזָא דָּא, אֲנָן צְרִיכִין בִּקְדוּשָּׁתָא דָּא, לְאִשְׁתַּכְּחָא תַּמָּן קְדוּשָּׁה וּבְרָכָה וּמַלְכוּת, לְאִשְׁתַּכְּחָא כֹּלָּא כַּחֲדָא. קְדוּשָּׁה, כְּמָה דְּאִתְּמַר קָדוֹשׁ. בְּרָכָה, בָּרוּךְ כְּבוֹד יְיָ' מִמְּקוֹמוֹ. מַלְכוּת, יִמְלוֹךְ יְיָ' לְעוֹלָם. וְעַל דָּא כֹּלָּא אֲנָן צְרִיכִין לְאַשְׁלְמָא, וְעַל דָּא יְכַוֵּון בַּר נָשׁ, וִישַׁוֵּי רְעוּתֵיהּ בְּכָל יוֹמָא. עד כאן רעיא מהימנא

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

In his book, Rav Yesa Saba SAYS, 'Holy, holy, holy' refers to the sanctity with which the Written Torah, ZEIR ANPIN, is hallowed, into one, THAT IS, IN HIS THREE COLUMNS, CHESED, GVURAH AND TIFERET. Then, facing them they give praise saying: 'Blessed is His glory of Hashem', referring to the prophets, NAMELY NETZACH AND HOD OF ZEIR ANPIN. 'May Hashem reign for ever' follows, WHICH IS MALCHUT. The meaning of this is that we need sanctity, a blessing and Malchut to be present in this sanctification, so they will all be together. 'Sanctity' is as it says; 'Holy blessing MEANS 'Blessed is the glory of Hashem from His place'; Malchut IS IN 'May Hashem reign for ever'. We should therefore bring everything into completion. For that reason, one should meditate and be mindful of it every day.

End of Ra'aya Meheimna (the Faithful Shepherd)

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk becomes clear as written. To say this phrase requires a Minyan to say. There is a leniency from a modern Rabbi who indicates the Kedusha can be said in English without a minyan.