It is recommended to study / read / scan the section prior to reading the Synopsis
We are told that on Yom Kippur Malchut is illuminated not from the light of the sun but from supernal light instead. Rabbi Aba learns from Rabbi Shimon that Zeir Anpin does not unite with Malchut except when she shines from supernal Aba, at which time Malchut is called holiness. Rabbi Aba says that Adam stands as an example to all men in that he repented after his sin, and God accepted him and had pity on him.
Pasook 224. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
ת"ח, בְּהַאי יוֹמָא אִתְכַּסְּיָיא סִיהֲרָא, וְלָא נָהִיר עַד בֶּעָשׂוֹר לַחֹדֶשׁ, דְּיִשְׂרָאֵל תַּיְיבִין כֻּלְּהוּ בְּתִיּוּבְתָּא שְׁלֵימָתָא, וְאִימָא עִלָּאָה תָּאבַת וְנָהֲרַת לָהּ. וְהַאי יוֹמָא נְהִירוּ דְּאִימָא נַטְלָא, וְאִשְׁתְּכַח חֵידוּ בְּכֹלָּא. וְעַל דָּא כְּתִיב, יוֹם הַכִּפּוּרִים הוּא. יוֹם כִּפּוּר מִבָּעֵי לֵיהּ, מַאן יוֹם הַכִּפּוּרִים. אֶלָּא בְּגִין דִּתְרֵי נְהוֹרִין נָהָרָן בְּחַד. בּוּצִינָא עִלָּאָה, נָהִיר לְבוּצִינָא תַּתָּאָה. וּבְהַאי יוֹמָא מִנְּהוֹרָא עִלָּאָה נָהִיר. וְלָא מִנְּהוֹרָא דְּשִׁמְשָׁא ובג"כ בַּכֶּסֶה לְיוֹם חַגֵּנוּ כְּתִיב.
Come and see, on that day OF ROSH HASHANAH the moon is gathered, WHICH IS MALCHUT, and does not shine until the tenth day of the month, when all of Yisrael return in complete repentance and supernal Ima, BINAH, again shines upon it. On that day, YOM KIPPUR, MALCHUT receives the illuminations of Ima, BINAH, and joy abounds everywhere. Hence it is written, "for it is a day of atonement (Heb. YOM KIPPUR)" (Vayikra 23:28). It should have said 'Yom Kippur' in the singular; what is the meaning of Yom Kippurim IN THE PLURAL? This is because AT THAT TIME two lights shine together: the supernal luminary, BINAH, shines upon the lower luminary, MALCHUT. On that day, MALCHUT shines with supernal light, WHICH IS BINAH, instead of from the light of the sun, ZEIR ANPIN. Hence it is written, "at the full moon (also: 'the covering') on our feast day" (Tehilim 81:4), BECAUSE MALCHUT DOES NOT SHINE UNTIL YOM KIPPUR.
As we know Malchut has no Light or fulfillment within herself. She needs the Light of either Chochmah, Binah, or Zeir Anpin to fulfill her. From Rosh HaShanah until Yom Kippur Zeir Anpin is in the state of Dorminta - sleep and there is no communication between Zeir Anpin and Malchut. Another way of understanding Dormita is Malchut is not yet a complete vessel capable of receiving properly. On Yom Kippur Zeir Anpin is still in dormita but malchut has completed its ten Sefirot of newness. That is why Binah is now fulfilling Malchut. Also Binah and Chochmah are never separated and thus both Binah and Cochmah are fulfilling Malchut and that is the reason that Yom Kippur is stated in the plural of Yom HaKippurim.
Pasook 225. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
ר' אַבָּא שָׁלַח לֵיהּ לְר"ש, אָמַר, אֵימָתַי זִוּוּגָא דִּכְנֶסֶת יִשְׂרָאֵל בְּמַלְכָּא קַדִּישָׁא. שָׁלַח לֵיהּ, וְגַם אָמְנָה אֲחוֹתִי בַת אָבִי הִיא אַךְ לֹא בַת אִמִּי וַתְּהִי לִי לְאִשָּׁה. אִתְרְגִישׁ ר' אַבָּא, אָרִים קַלֵיהּ, בָּכָה וְאָמַר, ר' ר' בּוּצִינָא קַדִּישָׁא, וַוי, וַוי לְעָלְמָא כַּד תִּפּוּק מִנֵּיהּ, וַוי לְדָרָא דִּיהוֹן בְּעָלְמָא כַּד תִּסְתָּלַּק מִנְּהוֹן וְיִשְׁתַּאֲרוּן יַתְמִין מִנָךְ. אָ"ל רִבִּי חִיָּיא לְרִבִּי אַבָּא, הַאי דְּשָׁלַח לָקֳבְלָךְ. מַאי קָאָמַר.
Rabbi Aba sent a question to Rabbi Shimon, saying, When does the union of the Congregation of Yisrael, MALCHUT, with the Holy King, ZEIR ANPIN occur? He sent to him, "And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother. And she became my wife" (Beresheet 20:12). Rabbi Aba trembled and raised his voice in crying. He said, Rabbi, Rabbi, holy luminary, woe, woe to the world when you shall depart from it. Woe to that generation, which will be in the world when you shall leave them and they shall be orphaned from you. Rabbi Chiya said to Rabbi Aba, What does this VERSE he sent you mean?
This answer will be explained below. Yet as students of Kabbalah we can ask - relating to the Sefirot How can we understand that Zeir Anpin and Malchut not be produced from the same mother and also the same father; since Chochmah and Binah are called Father and Mother? Our normal understanding of the Zivug between Chochmah and Binah is that Binah produced all 7 lower Sefirot. Also Leviticus Chapter 18:9 tells us to "not uncover the nakedness of our Sister even if their are two different parents involved. Also this does help us to understand that all of the laws of incest are relating to the Sefirot not to the physical world per se.
Pasook 226. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
אָמַר וַדַּאי לָאו זִוּוּגָא דְּמַלְכָּא בְּמַטְרוֹנִיתָא, אֶלָּא בְּזִמְנָא דְּנַהֲרָא מֵאַבָּא עִלָּאָה, וְכַד אִתְנַהֲרָא מִנֵּיהּ, קָרֵינָן לָהּ קֹדֶשׁ דְּהָא מִבֵּי אַבָּא נַטְלָה הַאי. וּכְדֵין מִזְדַּוְּוגֵי כַּחֲדָא, בְּגִין דְּמַלְכָּא קֹדֶשׁ אִקְרֵי, דִּכְתִּיב קֹדֶשׁ יִשְׂרָאֵל לַיְיָ', דְּנָטִיל מֵאֲתַר דְּאִקְרֵי קֹדֶשׁ. כְּדֵין אֲחוֹתִי בַת אָבִי הִיא אַךְ לֹא בַת אִמִי, דְּהָא מִבֵּי אַבָּא שְׁמָא דָּא, וְלָא מִבֵּי אִימָּא, וְעַל דָּא וַתְּהִי לִי לְאִשָּׁה, לְאִזְדַּוְּוגָא כַּחֲדָא, בְּזִמְנָא דָּא, וְלָא בְּזִמְנָא אָחֳרָא, בְּזִמְנָא דְּנַטְלָא מִבֵּי אַבָּא, וְלָא בְּזִמְנָא דְּנַטְלָא מִבֵּי אִימָּא. וְיוֹם הַכִּפּוּרִים אוֹכַח, דְּתַשְׁמִישׁ הַמִּטָּה אָסוּר, בְּגִין דְּזִוּוּגָא לָא אִשְׁתְּכַח, דְּהָא מִבֵּי אִימָּא נַטְלָא, וְלָא מִבֵּי אַבָּא. אָמַר רִבִּי חִיָּיא, וַדַּאי זַכָּאָה דָּרָא דר"ש שָׁארִי בְּגַוֵּיהּ, זַכָּאִין אִינּוּן דְּקַיְימִין קַמֵּיהּ כָּל יוֹמָא.
RABBI ABA said TO HIM, Surely the King does not unite with the Matron, NAMELY, ZEIR ANPIN WITH MALCHUT, save when she shines from supernal Aba, WHEN CHOCHMAH OF IMA IS CLOTHED IN CHASSADIM OF ABA. When she shines from him, she is called holiness, since she receives it from the abode of SUPERNAL Aba, AS ABA IS THE SECRET OF HOLINESS. Then MALE AND FEMALE mate together. For the King is called holiness, as written, "Yisrael is holiness to Hashem" (Yirmeyah 2:3), receiving from the place called holiness. Then ZEIR ANPIN SAYS, "my sister; she is the daughter of my father, but not the daughter of my mother," because that name, HOLINESS, is from Aba's house, and not from my mother's house, NOT FROM BINAH. Therefore, "And she became my wife," to unite as one during that time but on no other time, THAT IS, when she receives from the house of Aba, but not when she receives from the house of Ima. Yom Kippur proves that, as intercourse is forbidden on it, since then there is no mating OF ZEIR ANPIN AND MALCHUT, as on YOM KIPPUR she receives from the house of Ima and not from the house of Aba. Rabbi Chiya said, Indeed. Happy is the generation amongst whom dwells Rabbi Shimon. Happy are those who daily stand before him.
In spiritual matters it is always related to affinity that brings spiritual items closer together. If Malchut is called by a different Name then Zeir Anpin there is no affinity. Affinity is created through the name change although the Name change does not create the affinity it is a reflection of the essential change. Since Malchut and Zeir Anpin are both called Holiness there is affinity between them. This affinity between male and female is created by the clothing of Chassadim from both of them. This gives you some idea of what is lust that appears to bring male and female together in the physical world. This is also aplicable to love although on a more permanent basis.
Pasook 227. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
אָמַר רִבִּי אַבָּא, בְּרֹאשׁ הַשָּׁנָה נִבְרָא אָדָם, וְקָאֵים בְּדִינָא קַמֵּי מָארֵיהּ, וְתָב בְּתִיּוּבְתָּא, וְקַבִּיל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא. אָ"ל, אָדָם, אַנְתְּ תְּהֵא סִימָנָא לִבְנָיִךְ לְדָרֵי דָּרִין, בְּהַאי יוֹמָא קַיְימִין בְּדִינָא, וְאִי יְתוּבוּן אֲנָא אֲקַבֵּל לוֹן, וְאֵיקוּם מִכּוּרְסְיָיא דְּדִינָא, וְאֶתְקַיֵּים עַל כּוּרְסְיָיא דְּרַחֲמֵי, וַאֲרַחֵם עָלַיְיהוּ. וְדָוִד אָמַר, אָהַבְתִּי כִּי יִשְׁמַע יְיָ' אֶת קוֹלִי תַּחֲנוּנָי. וְעַל דָּא כְּתִיב, כִּי עִמְּךָ הַסְּלִיחָה לְמַעַן תִּוָּרֵא. וּכְתִיב, כִּי עִמְּךָ מְקוֹר חַיִּים בְּאוֹרְךָ נִרְאֶה אוֹר. רעיא מהימנא 227(2). פִּקּוּדָא דָּא, לְאִתְעַנָּאָה בְּיוֹמָא דְּכִפּוּרֵי, לְאַכְנְעָא גּוּפָא וְנַפְשָׁא, בְּרָזָא דִּחַמְשָׁה עִנּוּיִין, דְּחֲמִשָּׁה דַּרְגִּין דְּיוֹמָא דְּכִפּוּרֵי. דְּהָא מְקַטְרְגָא קָא אָתֵי לְאַדְכְּרָא חוֹבֵיהוֹן, כְּמָה דְּאִתְּמַר. וְכֻלְּהוּ בְּתִיּוּבְתָּא שְׁלֵימָתָא קַמֵּי אֲבוּהוֹן. כֹּלָּא, כְּמָה דְּאִתְּמַר בְּכַמָּה דּוּכְתֵּי. ע"כ רעיא מהימנא
Rabbi Aba said, Adam was created on Rosh Hashanah and stood on trial before his Master FOR EATING OF THE TREE OF KNOWLEDGE OF GOOD AND EVIL. He repented and the Holy One, blessed be He, accepted him. He said to him, 'Adam, you shall serve as a symbol for your descendants for generations, who are sentenced on that day. If they shall repent, I shall accept them, rise from the throne of Judgment and sit on the throne of Mercy and have pity on them'. David used to say, "I love Hashem who hears my voice and my supplications" (Tehilim 116:1). Hence it is written, "But there is forgiveness with You, that You may be feared" (Tehilim 130:4), and, "For with You is the fountain of life. In Your light we see light" (Tehilim 36:10).It is a commandment to be afflicted on Yom Kippur, to subjugate body and soul by means of the five afflictions, the five grades of Yom Kippur, WHICH ARE CHESED, GVURAH, TIFERET, NETZACH AND HOD, for the prosecutor comes to impart their sins as we learned. And they are all, ALL OF YISRAEL, repenting wholly before their Father, as we learned in different places.
chanoch adds: see below for commentary
We learn that it is a commandment to be afflicted on Yom Kippur, to subjugate body and soul.
Rabbi Chiya tells us about the ten kinds of songs in the book of Tehilim. He speaks about a Maskil, or understanding, that bestows wisdom; from it comes forgiveness and freedom. He says that a man who repents before God has his sins hidden, but if he will not repent then his sins shall be made known before everyone. Rabbi Aba explains what happens to the good deeds that were done by a man who is on balance judged to be evil, and what happens to the sins that were done by a man who is on balance judged to be worthy. He talks about the depths of the sea, where all the sins are found, and about the lot that chooses the goat for Azazel. We are told how God distracted the prosecutor from accusing Yisrael by giving him Job to occupy himself with; this left Yisrael free to cross the sea and escape from the Egyptians. The offering on Yom Kippur is for the same purpose, allowing God to forgive Yisrael without interference from the prosecutor. Rabbi Aba talks about the ritual counting of the priest as he sprinkles the blood of the offering, the purpose of which is to draw and guide the one that is supernal Ima through specific grades and to draw the deep rivers upon the Congregation of Yisrael. Rabbi Yitzchak and Rabbi Aba tell us about the High Priest as he enters the Holy of Holies and hears the wings of the Cherubs singing. Rabbi Shimon says that Malchut is only able to join with Zeir Anpin when her children Yisrael are judged to be worthy.
This pasook Number 227 and the synopsis's has so many different teachings that i do not know where to start to make a comment. Job was given as an offering to Satan so that Israel could be allowed to break free of the limitations of Egypt. See this in the Zohar of Beshallach. The ritual counting of Echat and echat V'echat etc is actually code words for Sefirot on Yom Kippur. It is recommended that one keeps count with the reader using the Sefirot as counts since the root of the word Sefirot relates to number. The process of the counting being a method to lead Binah through various levels of consciousness for the purpose of cleansing. If we do not ask forgiveness and repent we cause Binah to block our access to change the DNA of our year. The most important aspect being explained in this Pasook, in my opinion, is to realize that mankind's consciousness and actions make changes in the world of Binah. If man does not do the whole ritual then the year proceeds in the frame of judgment while if we do the ritual properly we change judgment to mercy as expressedin the 7 statements HaShem Hu HaElokim.
Pasook 228. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה יוֹם הַכִּפּוּרִים הוּא מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם. ר' חִיָּיא פָּתַח, לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חַטָאָה. לְדָוִד מַשְׂכִּיל, הָא תָּנֵינָן בְּי' זִינֵי זְמָרָא אִתְקְרֵי סֵפֶר תְּהִלִּים, בְּנִצוּחַ, בְּנִגוּן, בְּמַשְׂכִּיל, בְּמִכְתָּם, בְּמִזְמוֹר, בְּשִׁיר, בְּאַשְׁרֵי, בִּתְפִלָּה, בְּהוֹדָאָה, בְּהַלְלוּיָהּ, וְעִלָּאָה מְכֻלְּהוּ הַלְלוּיָהּ, וְהָא אוּקְמוּהָ.
"Also on the tenth day of this seventh month there shall be a day of atonement (Heb. Yom Kippur); it shall be a holy gathering to you" (Vayikra 23:27). Rabbi Chiya opened with, "Of David. A maskil. Blessed is he whose transgression is forgiven, whose sin is covered" (Tehilim 32:1). We learned that the book of Tehilim is recited by ten kinds of songs: by the chief musician, by Maskil (Eng. 'understanding'), by Michtam (Eng. 'poem'), by a psalm, by a song, by "Blessed," by prayer, by acknowledgment, by Halleluyah. The highest is Halleluyah, as we already explained.
Count the types of items listed. Their are 10 listed although the English translations are not clear to us. i plan to give a series of classes one day on this subject. The Zohar classes take priority although if the religious women who constantly say Tehillim understood this truth about the levels of songs they would be much more effective. Using the same English as above the Ten are: 1.Songs, 2. Chief Musician, 3. Maskil, 4. Michtam, 5. Psalm, 6. Song, 7. Blessed, 8. Prayer, 9. Acknowledgment, 10. Halleluyah.
Pasook 229. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
הָכָא מַשְׂכִּיל, אַתְרֵיהּ יְדִיעַ, מַהוּ מַשְׂכִּיל, מַיָּא דְּאֲחְכִּימוּ לְאִינּוּן דְּשָׁתוּ לְהוּ, הַהוּא אֲתַר דְּאִקְרֵי מַשְׂכִּיל, כד"א, מַשְׂכִּיל עַל דָּבָר יִמְצָא טוֹב. וּבְגִין דְּאִקְרֵי הָכֵי, תַּלְיָא בֵּיהּ סְלִיחָה, חֵירוּ דְּחִירִין. הה"ד אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חַטָאָה.
The location of Maskil is known AS YESOD OF BINAH. What is that THAT IS CALLED Maskil? It is that water which makes wise those who drink from it, NAMELY, IT BESTOWS CHOCHMAH. The place called Maskil is as in, "He who considers (Heb. maskil) his words shall find good" (Mishlei 16:20). IF MASKIL BESTOWS ON SOMETHING, THERE WILL BE GOOD IN IT, WHICH IS THE ILLUMINATION OF CHOCHMAH CLOTHED IN CHASSADIM. Since it is so called, forgiveness and the greatest freedom come from it, SINCE FORGIVENESS AND FREEDOM ARE BESTOWED FROM CHOCHMAH IN BINAH. This is the secret of, "Blessed is he whose transgression is forgiven, whose sin is covered," SINCE HIS TRANSGRESSION IS FORGIVEN BY THE PLENTY OF CHOCHMAH.
The type of song called Maskil is described in the earlier Pasook as "understanding". Now it is being related to Chochmah. This should not be difficult to relate as we know that Chochmah and Binah are always in Zivug - intercourse. We also are taught that there are 3 that are described as the gimmel reshonot - the first three. This lesson of Rabbi Ashlag teaches that Keter Chochmah and Binah are all unified relative to our perceptions.
Pasook 230. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
מַאי כְּסוּי חַטָאָה. הָא אוּקְמוּהָ, דְּהוּא כְּסוּי מִבְּנֵי נָשָׁא, הַהוּא חַטָּאָה דְּחָב לְקוּדְשָׁא בְּרִיךְ הוּא, וְאוֹדֵי קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא. אֲבָל ת"ח, כַּד בַּר נָשׁ חָטֵי, וְחָב זִמְנָא חֲדָא, וּתְרֵין וּתְלָתָא, וְלָא אַהְדָּר בֵּיהּ, הָא חוֹבוֹי בְּאִתְגַּלְיָא אִינּוּן וּמְפַרְסְּמֵי לוֹן לְעֵילָּא, וּמְפַרְסְּמֵי לוֹן לְתַתָּא. וְכָרוֹזֵי אָזְלִין קַמֵּיהּ וּמַכְרְזֵי, אִסְתְּלָקוּ מִסָּחֲרָנֵיהּ דִּפְלַנְיָא, נָזִיף הוּא מִמָּארֵיהּ, נָזִיף הוּא לְעֵילָּא, נָזִיף הוּא לְתַתָּא, וַוי לֵיהּ דְּפָגִים דִּיּוּקְנָא דְּמָארֵיהּ, וַוי לֵיהּ דְּלָא חָיִישׁ לִיקָרָא דְּמָארֵיהּ, קוּדְשָׁא בְּרִיךְ הוּא גַּלֵּי חוֹבֵיהּ לְעֵילָּא, הה"ד, יְגַלּוּ שָׁמַיִם עֲוֹנוֹ וְאֶרֶץ מִתְקוֹמָמָה לוֹ. וְכַד בַּר נָשׁ אָזִיל בְּאוֹרְחָא דְּמָארֵיהּ, וְאִשְׁתָּדַּל בְּפוּלְחָנֵיהּ, וְאִזְדְּמַן לֵיהּ חַטָּאָה חַד, כֹּלָּא מְכַסִּין עִלָּוֵיהּ, עִלָּאִין וְתַתָּאִין, דָּא אִקְרֵי כְּסוּי חַטָאָה.
HE ASKS, What is MEANT BY, "whose sin is covered," AND ANSWERS, It was explained that the sin he committed before the Holy One, blessed be He, is covered from people, and he confessed it before the Holy One, blessed be He. Yet come and see, when a man sins, sinning once, twice and thrice, and does not repent, his sins become public, BECAUSE they are made known above and made known below. Criers walk before him and announce, Get away from around so and so. He is chided by his Master, chided above and chided below. Woe to him for blemishing his Master's image. Woe to him, who has no fear for his Master's glory. The Holy One, blessed be He, reveals his iniquity above. This is the meaning of, "The heaven shall reveal his iniquity; and the earth shall rise up against him" (Iyov 20:27). When a man walks the path of his Master and busies himself with His service, and happens to sin, everyone covers it, the higher and lower beings. This is called, "whose sin is covered."
This verse is explaining an idea that seems to be related to treating a negative action as not having a negative effect. This is not true. The chaotic effect is concealed. The person receives the negative effect but no one knows about it but he himself. Also the idea of the 3 times one commits a sin is referring to the same mistake in 3 reincarnations as discussed in the Torah in the Esser Debrot.
Pasook 231. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
א"ל ר' אַבָּא, עַד כְּעַן לָא מָטִית לְעִקָרָא דְּמִלָּה. וְשַׁפִּיר קָאַמָרְתְּ. וְהַאי דְּקָאָמְרוּ חַבְרַיָּיא שַׁפִּיר. אֲבָל אִי הָכִי, מְכוּסֶּה חַטָּאָה מִבָּעֵי לֵיהּ, מַהוּ כְּסוּי חַטָּאָה.
Rabbi Aba said to him, You have not yet reached the crux of the matter. You spoke well, and whatever the friends said IS fine. But if this is so, it should have said, 'covered sin'. Why does it say, "whose sin is covered (or: 'covering')"?
This will be answered below. Look closely to the idea being questioned here. It implies that the sin is covering which hints and relates to the idea of Klipot that cover the body that no one can see.
Pasook 232. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
אֶלָּא תְּרֵי מִלֵּי דְּחָכְמְתָא אִית בֵּיהּ, וְתַרְוַויְיהוּ הָכִי. חַד כְּמָה דְּתָנֵינָן, דְּעוֹבָדִין טָבִין דְּבַר נָשׁ עָבֵיד בְּהַאי עָלְמָא, עָבְדִין לֵיהּ בְּהַהוּא עָלְמָא לְבוּשָׁא יַקִּירָא עִלָּאָה, לְאִתְלַבְּשָׁא בְּהוּ. וְכַד ב"נ אַתְקִין עוֹבָדִין טָבִין, וְגַבְרִין עָלֵיהּ עוֹבָדִין בִּישִׁין, וְאַשְׁגַּח בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא, וְעוֹבָדוֹי בִּישִׁין סַגִּיאִין, וְאִיהוּ רָשָׁע, דְּאִשְׁתְּכַח חַטָאָה קַמֵּי מָארֵיהּ, וְתוֹהֶא עַל אִינּוּן טָבָאן דַּעֲבַד בְּקַדְמֵיתָא, הָא אִתְאַבִיד הוּא מִכֹּלָּא, מֵהַאי עָלְמָא, וּמֵעָלְמָא דְּאָתֵי. מַה עָבֵיד קוּדְשָׁא בְּרִיךְ הוּא מֵאִינּוּן טָבָאן דַּעֲבֵיד הַאי חַטָּאָה בְּקַדְמֵיתָא.
RABBI ABA ANSWERS, There are two matters of wisdom here, IN THE VERSE, "SIN COVERING," as follows. The one, as we learned that from the good deeds man performs in this world a costly garment is made in that world for him to wear. When man does good deeds, yet the evil deeds overpower him, and the Holy One, blessed be He, sees that his evil deeds are more numerous THAN HIS GOOD DEEDS, THEN he is evil, because he is guilty before his Master, SINCE THERE ARE MORE MISDEEDS THAN GOOD DEEDS. He repines and regrets the good deeds he already performed. Then he is entirely lost, from this world and the World to Come. HE ASKS, What does the Holy One, blessed be He, do from the good deeds the sinner accomplished before?
This last question is an important one for people as we learned in our advanced reincarnation classes that these good deeds go to the second soul. Also the teaching here implies that good deeds and evil deeds are measured as one against the other like a quantity value. This is not true. Each action is measured on its own. A soul part is then measured in a quantity sense but only related to the severity of the actions. In other words, when someone does a mistake the issues are applied to the various soul parts that participated in the mistake and then that soul part will be measured against its own actions as well.
Pasook 233. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא, אַף ע"ג דְּהַהוּא רָשָׁע חַטָּאָה אִתְאֲבִיד. אִינּוּן טָבָאן וְזַכְיָין לָא אִתְאֲבִידוּ. אִית צַדִיק דְּאָזִיל בְּאָרְחוֹי דְּמַלְכָּא עִלָּאָה, וְאַתְקִין לְבוּשׁוֹי מֵעוֹבָדוֹי, וְעַד לָא אַשְׁלִים לְבוּשׁוֹי, אִסְתָּלַּק. קוּדְשָׁא בְּרִיךְ הוּא אַשְׁלִים לֵיהּ, מֵאִינּוּן עוֹבָדִין דַּעֲבַד הַאי רָשָׁע חַטָּאָה, וְאַשְׁלִים לְבוּשׁוֹי, לְאִתְתַּקְּנָא בְּהוּ בְּהַהוּא עָלְמָא, הה"ד, יָכִין וְצַדִּיק יִלְבַּשׁ. הַהוּא חַטָּאָה אַתְקִין, וְצַדִיק אִתְחָפֵּי מִמָּה דְּאִיהוּ תַּקִּין הה"ד כְּסוּי חַטָאָה, וְעַל דָּא לָא כְּתִיב מְכוּסֶּה, אֶלָּא כְּסוּי.
HE ANSWERS, Even though the wicked man is lost the good deeds and merits he committed are not lost. For there is a righteous man who walks the ways of the supernal King and has made garments from his GOOD deeds, but before completing HIS GARMENTS he departed FROM THE WORLD. The Holy One, blessed be He, completes him HIS GARMENTS from the GOOD deeds the evil sinner has committed and perfects his garment for him to put in that world. This is the meaning of, THE EVIL "may prepare it, but the just shall put it on" (Iyov 27:17). The evil man made it and the righteous man covers himself with what he made. This is the meaning of, "whose sin is a covering"; THE COVERING, NAMELY HIS GARMENT, COMES FROM THE SINNER. Hence it is not written that it is covered, but that is it a covering, BECAUSE IT REFERS TO A GARMENT.
This Pasook is easiest to understand with the explanations of the ARIzal relating to the idea of second incarnations, as mentioned above.
Pasook 234. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
וְחַד, דְּאִתְחֲפֵּי הַהוּא חַטָּאָה דְּהַאי זַכָּאָה, בְּאִינּוּן דְּאִקְרוּן מְצוּלוֹת יָם, דְּהָא מַאן דְּנָפִיל בִּמְצוּלוֹת יָם, לָא אִשְׁתְּכַח לְעָלְמִין בְּגִין דְּמַיִין חָפִין עָלַיְיהוּ. כְּמָה דְּאַתְּ אָמֵר, וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חַטֹּאתָם. מַאן מְצוּלוֹת יָם. אֶלָּא רָזָא יַקִּירָא הוּא, וְהָא אוֹקְמֵיהּ ר' שִׁמְעוֹן, וְאָמַר, כָּל אִינּוּן דְּאָתוּ מִסִּטְרָא תַּקִּיפָא, וְאִתְאַחֲדוּ בְּזִינִין בִּישִׁין, בְּכִתְרִין תַּתָּאִין, כְּגוֹן עֲזָאזֵל בְּיוֹמָא דְּכִפּוּרֵי, דָּא אִקְרֵי מְצוּלוֹת יָם. כְּזָפְטָא דְּכַסְפָּא, כַּד בַּחֲנִין לֵיהּ בְּנוּרָא, הֲדָא הוּא דִּכְתִּיב הָגוֹ סִיגִים מִכָּסֶף.
The second MEANING is that the sin that a worthy MAN has committed is covered inside what is called the depths of the sea. For whatever fell into the depths of the sea is never found, since the water covers it. This is the meaning of, "And You will cast all their sins into the depths of the sea" (Michah 7:19). What are the depths of the sea? HE ANSWERS, This is a precious mystery, which Rabbi Shimon explained. He said, All those coming from the harsh side and holding on to evil species and the lower Sfirot, like Azazel on Yom Kippur is considered the depths of the sea. This is called the depths of the sea, like the oars of silver refined by fire. This is meant by, "Take away the dross from the silver" (Mishlei 25:4).
This is referring to Teshuvah and the actual method of removing the negative actions so that they become positive actions. This is a complex subject and is being brought here since we can utilize Teshuvah during Yom Kippur through our consciousness.
Pasook 235. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
כַּךְ הַאי, מֵאִינּוּן מְצוּלוֹת יָם הוּא, וּמְצוּלוֹת יָם אִקְרֵי, מְצוּלוֹת מֵהַהוּא יָם קַדִּישָׁא, מְצוּלוֹת, זוּהֲמָא דְּכַסְפָּא. וְעַל דָּא, כָּל אִינּוּן חֲטָאִין דְּיִשְׂרָאֵל שַׁרְיָין לְגַוֵּיהּ, וְהוּא קַבִּיל לוֹן, וְיִשְׁתַּאֲבוּן בְּגַוֵיהּ. מַאי טַעֲמָא. בְּגִין דְּאִיהוּ חַטָאָה אִקְרֵי. מַאי חַטָאָה. גִּרְעוֹנָא. וְעַל דָּא הוּא גִּרְעוֹנָא דְּכֹלָּא, וְנָטַל גִּרְעוֹנָא דְּגוּפָא וּדְנַפְשָׁא. בְּהַאי יוֹמָא נָחִית הַאי מְצוּלוֹת יָם, זוּהֲמָא דְּנַפְשָׁא, וְנָטִיל זוּהֲמָא דְּגוּפָא. מַאן הוּא זוּהֲמָא דְּגוּפָא. דָּא אִינּוּן חוֹבִין דְּאִתְעָבֵידוּ עַל יְדֵי דְּיֵצֶר הָרָע, דְּאִקְרֵי מְזוֹהָם מְנוּוָל.
Thus, this AZAZEL is from the depths of the sea and is called the depths of the sea, THAT IS, the depths of that holy sea. The depths REFER TO the filth of silver. Hence all the sins of Yisrael rest in it, it receives them and they are drawn into it. The reason is that AZAZEL is called sin. Sin MEANS lessening. Hence it lessens everything, reducing body and soul and receiving the bodily filth, which is the sins done by the Evil Inclination that is called filthy and ugly.
Silver is considered a right column metal and our sins initially lesson the sharing consciousness and then ultimately impact our vessel size.
Pasook 236. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
אָמַר רִבִּי יוֹסֵי, תְּנָן וְנָתַן אַהֲרֹן עַל שְׁנֵי הַשְּׂעִירִים גּוֹרָלוֹת, אִי הָכִי יְקָרָא הוּא דַּעֲזָאזֵל, חֲמִיתּוּן עַבְדָּא דְּשַׁדֵי עַדְבִין בְּמָארֵיהּ, אוֹרְחוֹי דְּעָלְמָא דְּעַבְדָא לָא נָטַל אֶלָּא מַה דְּיָהִיב לֵיהּ מָארֵיהּ. אֲבָל, בְּגִין דְּסָמָאֵ"ל זַמִּין הַאי יוֹמָא בְּדִלְטוֹרָא, וּבְגִין דְּלָא יְהֵא לֵיהּ פִּטְרָא יָהֲבִין לֵיהּ חוּלָקָא בְּהַאי.
Rabbi Yosi said, we learned, "And Aaron shall cast lots upon the two goats" (Vayikra 16:8). If this is so, it is an honor to Azazel, for have you ever seen a servant casting lots ON EQUAL FOOTING with his master? According to the custom a servant receives only what his master gives him. AND HE ANSWERS, Since Samael is ready to speak evil OF YISRAEL and in order not to give him any excuse, he is given a portion.
The lot that is cast by Aaron is choosing which goat will be Azazel. Actually there is no difference to the lot. It is not a chance lot. HaShem controls the lot and Samael accepts the lot as being what is his due.
Pasook 237. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
וְהַאי עַדְבָא מִגַּרְמֵיהּ הוּא דְּסָלִיק בֵּיהּ, דְּאָמַר רִבִּי יְהוּדָה אָמַר ר' יִצְחָק, מִלָּה עִלָּאָה אַשְׁכַּחְנָא בְּעַדְבָא. עַדְבָא דִּיהוֹשֻׁעַ, כְּתִיב בֵּיהּ, עַל פִּי הַגּוֹרָל, עַל פִּי הַגּוֹרָל וַדַּאי, דְּאִיהוּ אָמַר דָּא חוּלָקָא דִּיהוּדָה, דָּא דְּבִנְיָמִין וְכוּ', וְכֵן כֻּלְּהוּ. אוּף הָכָא, כֵּיוָן דְּכַהֲנָא שַׁוֵּי יְדוֹי, אִינּוּן עַדְבִין מְדַלְּגֵי וְסַלְּקִין בִּידָא דְּכַהֲנָא, וְשָׁארָן בְּאַתְרַיְיהוּ. הֲדָא הוּא דִּכְתִּיב, וְהַשָּׂעִיר אֲשֶׁר עָלָה עָלָיו הַגּוֹרָל, עָלָה עָלָיו וַדַּאי.
The lot reaches it on its own accord, as Rabbi Yehuda said in the name of Rabbi Yitzchak: I found a celestial matter in that lot. It is written of the lot of Joshua, "According to (lit. 'by the mouth of') the lot" (Bemidbar 26:56). Surely the lot said, this is the portion of Judah, this is the portion of Benjamin, etc. Here too, once the priests put his hands, the lots were jumping and climbing the hand of the priest and come to their places. This is the meaning of, "But the goat, on which the lot fell for Azazel" (Vayikra 16:10), surely it "fell for Azazel," ON ITS OWN ACCORD.
See the commentary above. There are many techniques that people are taught to use that are similar to lots and the idea of lots speaking. If you want to learn how to use these contact chancoh. Always know these techniques are truly methods for you to learn about the answers to your questions.
Pasook 238. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
וְלָא דָּא בִּלְחוֹדוֹי, אֶלָּא בְּכָל זִמְנָא דְּדִלְטוּרָא זַמִין, וְאִתְיְיהִיב לֵיהּ רְשׁוּתָא, בָּעֵינָן לְשַׁוָואָה לָקֳבְלֵיהּ בְּמָה דְּיִתְעֲסָק, וְשָׁבִיק לוֹן לְיִשְׂרָאֵל. בְּהַאי יוֹמָא דַּלְטּוֹרָא זַמִּין לְאַלְלָא אַרְעָא. הה"ד וַיֹאמֶר יְיָ' אֶל הַשָּׂטָן מֵאַיִן תָּבֹא. וְהָא תָּנֵינָן, מִשּׁוּט בָּאָרֶץ, מַאי הוּא. אֶלָּא הַאי הוּא דִּלְטּוֹרָא רַבָּא מְקַטְרְגָא דְּיִשְׂרָאֵל.
Not only that, but as long as the prosecutor is ready and has permission, something should be put before him to be occupied with and leave Yisrael. On that day OF YOM KIPPUR, the prosecutor is ready to spy out the land, as written, "And Hashem said to the adversary, From where do you come?" (Iyov 1:7). We learned that "From going to and fro in the earth" (Ibid.), for this is the great prosecutor that denounces Yisrael.
We learn from this Pasook that HaShem needs to provide something to occupy the Satan. He does so on major impact years that relate to Israel. He did this on the year related to the Exodus. i expect he will do so on this year 5775 since it relates to a major change in the idea of death. We won't know what that is until we learn of the news after the Holiday of Simcha Torah. Listen for it. Learn about it. It may happen later in the year as well. We may not know about it until later in our life journeys. It is my opinion that it does not happen every year. In most years the attitude of the Shofar blowing on Rosh HaShanah is sufficient.
Pasook 239. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
וְהָא אַתְּעֲרוּ חַבְרַיָּיא, בְּהַהִיא שַׁעֲתָא דַּהֲווֹ זְמִינִין יִשְׂרָאֵל לְמֶעְבַּר יַמָּא, וּלְאִתְפָּרְעָא מִמִּצְרָאֵי, אָמַר, אֲנָא אַעְבַרְנָא בְּאַרְעָא קַדִּישָׁא, וַחֲמֵינָא דְּלָא אִתְחָזוּן אִלֵּין לְמֵיעַל, בְּגַוָּוהּ, אִי אַנְּתְּ דָּאִין דִּינָא, דִּינַיְיהוּ הָכָא כְּמִצְרָאֵי, מַה שַׁנְיָין אִלֵּין מֵאִלֵּין, אוֹ יְמוּתוּן כֻּלְּהוּ כַּחֲדָא, אוֹ יְהַדְרוּן כֻּלְּהוּ לְמִצְרַיִם. וְלָאו אַנְתְּ הוּא דְּאֲמָרְתְּ, וַעֲבָדוּם וְעִנּוּ אוֹתָם ד' מֵאוֹת שָׁנָה, וְהָא לָא סְלִיקוּ מֵחוּשְׁבָּנֵיא אֶלָּא רְד"וּ, וְלָא יַתִּיר.
The friends remarked that when Yisrael were ready to cross the sea and take revenge on the Egyptians, THE PROSECUTOR said, I have passed the Holy Land and I see that these are not worthy of entering it. If You mete out punishment, their punishment here IS LIKE the Egyptians. What is the difference between them? Either they will all die together or they will all return to Egypt. Was it not You, who said, "and shall serve them; and they shall afflict them four hundred years" (Beresheet 15:13), but from the reckoning only 210 years have passed, no more.
If there is strict justice there could not have been the Exodus at the time stated in the Torah. This teaches us about the idea of mercy being injected into the equation.
Pasook 240. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
אָמַר קוּדְשָׁא בְּרִיךְ הוּא, מַאי אַעְבִּיד, אִשְׁתַּדְּלוּתָא בַּעְיָא הָכָא, לְאַיְיתָאָה קְרָבָא לָקֳבְלֵיהּ, יָהִיבְנָא לֵיהּ בְּמָה דְּיִתְעֲסָק, וְיִּשְׁבּוֹק בְּהוּ לְבָנַי, וְהָא אִשְׁתְּכַח בְּמַאן דְּיִתְעֲסָק, מִיַּד אָמַר לֵיהּ, הֲשַׂמְתָּ לִבְּךָ אֶל עַבְדִּי אִיּוֹב כִּי אֵין כָּמוֹהוּ בָּאָרֶץ. מִיַּד פָּלִג לֵיהּ דַּלְטּוֹרָא בְּמִלִּין, וַיַעַן הַשָּׂטָן אֶת יְיָ' וַיֹאמַר הַחִנָּם יָרֵא אִיּוֹב אֱלֹהִים.
The Holy One, blessed be He, said, 'What shall I do? This calls for occupation. Something is needed to bring here and draw near him. I shall give him something to be occupied with, so he will leave My children. Let us find someone for him to be busy with'. Forthwith He said, "Have you considered My servant Job, that there is none like him on earth?" (Iyov 1:8). He interrupted the prosecutor with words. "Then the adversary answered Hashem, and said, Does Job fear Elohim for naught?" (Ibid. 9).
This applies to the one year of the Exodus. Does it apply to each and every year as i suggested above? It depends on the consciousness of the people as we will learn below. There is a goat that has all of the sins of Israel on its head. This goat is accepted by the Satan and He does not mention their sins at the necessary time. We will learn more below.
Pasook 241. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
לְרַעְיָא דְּבָעֵי לְאַעְבְּרָא עָאנֵיהּ בְּחַד נַהֲרָא, אַעְבָּר זְאֵבָא לְקַטְרְגָא לֵיהּ בְּעָאנֵיהּ, רַעְיָא הֲוָה חַכִּים, אָמַר מַאי אַעְבִּיד, דִּבְעוֹד דַּאֲנָא אַעְבָּר לְטַלְיָיא, יְקַטְרֵג הוּא בְּעָאנֵי. זָקַף עֵינוֹי, וְחָמָא בֵּין עָאנָא, חַד תַּיְישָׁא מֵאִלֵּין תַּיְישֵׁי בָּרָא, דַּהֲוָה רַב וְתַקִּיף. אָמַר, אַשְׁדֵּי דָּא לָקֳבְלֵיהּ, וּבְעוֹד דִּמְקַטְרְגֵי דָּא בְּדָא, אַעְבָּר לְכָל עָאנָא, וְיִשְׁתֵּזְבוּן מִנֵּיהּ.
THIS IS LIKENED to a shepherd who wanted to pass his flock across a river. A wolf passed by and afflicted his flock. The wise shepherd said, What shall I do? He might destroy the flock while I move the lambs across. He raised his eyes and saw a wild goat, big and strong. He said, I shall throw him before the wolf. While they do battle with each other, I shall remove all the flock and they shall be saved from him.
this is a technique to use with human beings as well.
Pasook 242. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
כַּךְ קוּדְשָׁא בְּרִיךְ הוּא. אָמַר, וַדַּאי הָא תַּיְישָׁא חַד רַב וְתַקִּיף וְאָלִים, אַשְׁדֵּי לְקָבְלֵיהּ, וּבְעוֹד דְּהוּא יִשְׁתְּדַל בֵּיהּ, יַעַבְרוּן בָּנַי, וְלָא יִשְׁתְּכַּח קַטֵּיגוֹרָא לְגַבַּיְיהוּ. מִיַּד, וַיֹאמֶר יְיָ' אֶל הַשָּׂטָן הֲשַׂמְתָּ לִבְּךָ. עַד דְּקוּדְשָׁא בְּרִיךְ הוּא זִוֵּוג לְהוּ כַּחֲדָא, דִּכְתִּיב הִנּוֹ בְיָדֶךָ. בְּעוֹד דְּהוּא אִשְׁתָּדַּל בֵּיהּ, שָׁבִיק לוֹן לְיִשְׂרָאֵל, וְלָא אִשְׁתְּכַח קַטֵּיגוֹרָא לְגַבַּיְיהוּ.
So does the Holy One, blessed be He, do. He said, 'I shall certainly throw a great, powerful and forceful goat in his way, NAMELY JOB. While he will be occupied with it, My children shall cross THE SEA, without a prosecutor over them'. Immediately, "And Hashem said to the adversary, Have you considered." Eventually, the Holy One, blessed be He, joined them together, as written, "Behold, he is in your hand" (Iyov 2:6). While he was busy with him, he left Yisrael alone, and uttered no denouncement on them.
No commentary is necessary at this point. The question we need to ask is why is this Pasook here. Why is it necessary for us to learn this over and over again dressed in different words?
Pasook 243. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
אוּף הָכִי בְּהַאי יוֹמָא, דִּלְטוֹרָא זַמִּין לְאַלְלָא אַרְעָא, וּבָעֵינָא לְשַׁדְּרָא לְקָבְלֵיהּ בְּמָה דְּיִתְעֲסָק, וּבְעוֹד דְּאִיהוּ אִשְׁתָּדַּל בֵּיהּ, שָׁבִיק לוֹן לְיִשְׂרָאֵל. וּמַתְלָא אַמְרֵי לְזִלְזוּלָא דְּבֵי מַלְכָּא, הַב לֵיהּ זְעֵיר חַמְרָא, וִישַׁבְּחָךְ קַמֵּי מַלְכָּא. וְאִי לָאו יֵימָּא לְמַלְכָּא מִלָּה בִּישָׁא. לְזִמְנִין נַטְלִין לָהּ לְהַהִיא מִלָּה, עִלָּאֵי דְּבֵי מַלְכָּא, וּמַלְכָּא עֲבִיד דִּינָא בְּגִינֵיהּ.
Similarly, on that day OF YOM KIPPUR, the Satan is ready to spy out the land, and we should send something before him with which to be busy. While he is busy with it, he will leave Yisrael alone. There is an allegory about the lowliest in the king's house ... give him a little wine, and he will praise you before the king, otherwise he will speak evil words ABOUT YOU before the king. Sometimes the superiors in the king's house receive THAT EVIL speech and the king punishes that man.
I have given you my opinon above. Below we will learn about the Evil speech that the Satan will do each and every Rosh HaShanah and then how he is then punished each Yom Kippur since he does loshon HaRah against the Children of Israel.
Pasook 244. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
רִבִּי יִצְחָק אָמַר, לְשַׁטְיָא דְּקָאֵים קָמֵי מַלְכָּא, הַב לֵיהּ חַמְרָא, וּלְבָתַר אֵימָא לֵיהּ, וְאַחְזֵי לֵיהּ, כָּל אִינּוּן טַעֲוָון דְּעַבְדַּת, וְכָל אִינּוּן בִּישִׁין, וְהוּא יֵיתֵי וִישַׁבְּחָךְ, וְיֵימָּא דְּלָא יִשְׁתְּכַּח בְּעָלְמָא כְּוָותָךְ. אוֹף הָכָא, הָא קָאֵים דַּלְטוֹרָא תָּדִיר קַמֵּי מַלְכָּא, יִשְׂרָאֵל יָהֲבִין לֵיהּ הַאי דּוֹרוֹן, וּבְהַאי דּוֹרוֹן פִּתְקָא, לְכָל בִּישִׁין, וּלְכָל טַעֲוָון, וּלְכָל חוֹבִין דְּעַבְדוּ יִשְׂרָאֵל, וְהוּא אָתֵי וּמְשַׁבַּח לְהוּ לְיִשְׂרָאֵל, וְאִתְעָבֵיד סַנֵּיגוֹרָא עָלַיְיהוּ, וקוּדְשָׁא בְּרִיךְ הוּא אַהְדָּר כֹּלָּא לְרֵישָׁא דְּבִישֵׁי דְּעַמֵּיהּ, בְּגִין דִּכְתִּיב כִּי גֶחָלִים אַתָּה חוֹתֶה עַל רֹאשׁוֹ.
Rabbi Yitzchak said, THIS IS LIKENED to a fool who is in the king's presence. Give him a little wine and then tell him and show him all the abominable things you have done and all the evil, yet he will praise you and say there is none in the world like you. Here too, the prosecutor is constantly in the King's presence. Yisrael give him this offering OF THE GOAT TO AZAZEL. In this offering there is a note WHERE ALL IS WRITTEN DOWN of the evil things, the abominable things and the iniquities Yisrael did. Yet he comes and praises Yisrael and becomes their defender. And the Holy One, blessed be He, returns everything upon the heads of the wicked of his people, since it is written, "for you shall heap coals of fire upon his head" (Mishlei 25:22).
In essence the Satan is speaking Loshon HaRah. HaShem Knows all so it is unnecessary for the Satan to speak about what he has learned in his journeys. Yet he thinks that it is important to answer HaShem's questions with the truth. The Satan never learns that the truth is relative and even his perceptions are corrupt at some level. How much more so is our perceptions.
Pasook 245. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
א"ר יוֹסֵי, וַוי לוֹן לְעַמָּא דְּעֵשָׂו, בְּשַׁעֲתָא דְּהַאי שָׂעִיר מְשַׁדְּרֵי לְהַהוּא דִּלְטוֹרָא מְמָנָא דְּעָלַיְיהוּ, דִּבְגִינֵיהּ אָתֵי לְשַׁבְּחָא לוֹן לְיִשְׂרָאֵל, וְקוּדְשָׁא בְּרִיךְ הוּא אַהְדָּר כָּל אִינּוּן חוֹבִין לְרֵישָׁא דְּעַמֵּיהּ, בְּגִין דִּכְתִּיב דּוֹבֵר שְׁקָרִים לֹא יִכּוֹן לְנֶגֶד עֵינָי. א"ר יְהוּדָה, אִלְמָלֵי הֲווֹ יַדְעֵי אוּמוֹת הָעוֹלָם מֵהַאי שָׂעִיר, לָא שַׁבְקִין לוֹן לְיִשְׂרָאֵל, יוֹמָא חַד בְּעָלְמָא.
Rabbi Yosi said, Woe to the people of Esau, when that goat is sent to that slanderer who is appointed over them, NAMELY SAMAEL, THE MINISTER OF ESAU that comes to praise Yisrael for its sake. The Holy One, blessed be He, returns all those iniquities on the head of his people, because, it is written, "he that tells lies shall not remain in my sight" (Tehilim 101:7). Rabbi Yehuda said, If the idolaters knew of the goat, they would not let Yisrael live one day in the world.
Since the list of negative actions performed by the Children of Israel have been transferred to the goat Azazel then the statements by the Satan to HaShem are no longer the truth. Since the Satan accepted the goat with the negative actions the negative actions belong to him and his human beings. This is why they are called lies since they no longer belong to the people who did them since they did Teshuvah but they belong to the negative people which the Zohar is telling us are the people of Esau.
Pasook 246. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
תָּא חֲזֵי, כָּל הַהוּא יוֹמָא מִשְׁתְּדַּל אִיהוּ בְּהַהוּא שָׂעִיר, ובג"כ קוּדְשָׁא בְּרִיךְ הוּא מְכַפֵּר לְהוּ לְיִשְׂרָאֵל, וְדָכֵי לוֹן מִכֹּלָּא, וְלָא אִשְׁתְּכַח קַטֵגוֹרְיָא קַמֵּיהּ. לְבָתַר, הוּא אָתֵי וּמְשַׁבַּח לְהוּ לְיִשְׂרָאֵל. וּכְדֵין שָׁאִיל לֵיהּ, כד"א, וַיֹּאמֶר יְיָ' אֶל הַשָּׂטָן מֵאַיִן תָּבֹא, אָתִיב בְּתוּשְׁבַּחְתַּיְיהוּ דְּיִשְׂרָאֵל, וְקַטֵיגוֹרָא אִתְעָבֵיד סַנֵיגוֹרָא וְאָזִיל לֵיהּ.
Come and see, all that day he busies himself with that goat. Then the Holy One, blessed be He, forgives Yisrael and cleanses them in every respect, and there is no prosecutor in His presence. He then comes and praises Yisrael. THE HOLY ONE, BLESSED BE HE, then asks him, as written, "And Hashem said to the adversary, From where do you come?" and he answers by praising Yisrael. The prosecutor turns into a defender and goes his way.
The defender is telling the truth at this point since the Children of Israel are cleansed. That is why he is able to go on his way.
Pasook 247. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אָמַר לְשַׁבְעִין שָׂרִין דְּסָחֲרִין כּוּרְסְיָיא, חֲמִיתּוּן הַאי דִּלְטוֹרָא, הֵיאַךְ קָאֵים עַל בָּנַי תָּדִיר, הָא שְׂעִיָרא חֲדָא דְּאִשְׁתְּכַח גַּבֵּיהּ, בְּפִתְקָא דְּכָל חוֹבַיְיהוּ וְכָל טָעֲוָּתַיְיהוּ, וְכָל מַה דְּחָטוּ וְחָבוּ קַמַּאי, וְהוּא קַבִּיל לוֹן. כְּדֵין אִסְתְכָּמוּ כֻּלְּהוּ, דְּיָהַדְרוּן אִינּוּן חוֹבִין עַל עַמֵּיהּ.
The Holy One, blessed be He, then says to the seventy ministers that surround HIS throne, THE SECRET OF THE CELESTIAL COURTHOUSE, 'Have you seen this slanderer, how he is always about TO SLANDER My children? Behold, there is a goat by him, with a note with all their iniquities, all their abominable acts and all that they sinned and transgressed before Me. But he accepted them UPON HIMSELF'. They all agree then that these iniquities go back on his people.
The seventy angelic ministers act as the Sanhedrin. They confirm the degree upon the Nation of Edom and then it is delayed until the end times. Since HaShem has confirmed Mercy upon the Children of Israel it is Israel's obligation to request Mercy on the Children of Esau. There is much to learn from these Pasukim.
Pasook 248. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
ר' אַבָּא אָמַר, כָּל אִינּוּן חוֹבִין וְחַטָּאִין מִתְדַּבְּקִין בֵּיהּ, כְּמָה דִּכְתִּיב, וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חֲטֹּאתָם. וּלְבָתַר, כֻּלְּהוּ מִתְהַדְּרָן בְּרֵישֵׁיהוֹן דְּעַמֵּיהּ, הה"ד וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲוֹנוֹתָם אֶל אֶרֶץ גְּזֵרָה. בְּהַאי יוֹמָא מִתְעַטָּר כַּהֲנָא בְּעִטְרִין עִלָּאִין, וְהוּא קָאֵים בֵּין עִלָּאֵי וְתַתָּאֵי, וּמְכַפֵּר עָלֵיהּ וְעַל בֵּיתֵיהּ, וְעַל כַּהֲנֵי, וְעַל מַקְדְּשָׁא, וְעַל יִשְׂרָאֵל כֻּלְּהוּ.
Rabbi Aba said, All the iniquities and sins FIRST are attached to him, as written, "And You will cast all their sins into the depths of the sea" (Michah 7:19). Then they return upon the heads of his people, as written, "and the goat shall bear upon it all their iniquities to a barren land" (Vayikra 16:22). On that day, the priest is adorned with lofty crowns and is situated between the higher and lower. He atones for him, for his household, for the priests, the Temple and the whole of Yisrael.
The 5 items mentioned are the 5 steps of Creation - Keter, Cochmah, Binah, Zeir Anpin, and Malchut.
Pasook 249. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
תָּאנָא, בְּשַׁעֲתָא דְּעָאל בְּדָמָא דְּפָר, מְכַוֵּין בְּרֵישָׁא דִּמְהֵימְנוּתָא וְאָדֵי בְּאֶצְבְּעֵיהּ, כְּמָה דִּכְתִּיב, וְהִזָה אוֹתוֹ עַל הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת וְהֵיךְ עָבֵיד. בָּסִים בְּקִפְטָא דְּאֶצְבְּעָא, וְאָדֵי כְּמַצְלִיף, בְּטִיפִין דְּאֶצְבְּעָא, לְסִטְרֵי קַפְתּוּרָא, אָדֵי וְאִתְכְּוַּון, וְשָׁארִי לְמִמְנֵי אַחַת, אַחַת וְאַחַת. אַחַת בִּלְחוֹדָהָא, אַחַת דְּכָלִיל כֹּלָּא, אַחַת שְׁבָחָא דְּכֹלָּא, אַחַת דְּכֹלָּא אֲהַדְּרָן לַקֳבְלָהּ, אַחַת רֵישָׁא דְּכֹלָּא. לְבָתַר אַחַת וְאַחַת, דְּאִינּוּן שַׁרְיָין כַּחֲדָא, בִּרְעוּתָא בְּאַחְוָותָא, וְלָא מִתְפָּרְשָׁן לְעָלְמִין.
We learned that when THE PRIEST entered with the bullock's blood, he meditated on the top of Faith, NAMELY THE FIRST THREE SFIROT, KETER, CHOCHMAH AND BINAH, and sprinkled it with his finger, as written, "and sprinkle it upon the covering, and before the covering" (Vayikra 16:15), THAT IS, ONE ABOVE AND SEVEN BELOW. How did he do that? He dipped the fingertip in blood and sprinkled the drops as if swinging a whip at the side of the Ark covering. HE DID NOT LET THE DROPS FALL ON THE COVERING ITSELF BUT AT ITS SIDE, AND THE DROPS FELL ON THE GROUND. He sprinkled and concentrated and started counting, 'one', which includes everything, one which is the most valuable, one to which everything turns, one that is at the top, NAMELY THE SFIRAH OF KETER. Next is 'one and one', WHICH ARE CHOCHMAH AND BINAH that dwell together willingly, in brotherhood, and never separate FROM EACH OTHER.
Learn this connection well. When you hear / say the word ONE meditate on Keter. When you hear the phrase ONE AND ONE meditate on Cochamah and Binah and their unity and Zivug.
Pasook 250. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
בָּתַר דְּמָטָא לְהַאי וְאַחַת, דְּהִיא אִימָּא דְּכֹלָּא. מִכָּאן שָׁארִי לְמִמְנֵי בְּזִוּוּגָא, וּמָנֵי וְאָמַר, אַחַת וּשְׁתַּיִם. אַחַת וְשָׁלֹשׁ. אַחַת וְאַרְבַּע. אַחַת וְחָמֵשׁ. אַחַת וָשֵׁשׁ. אַחַת וָשֶׁבַע. בְּגִין לְאַמְשָׁכָא וּלְנַגְדָּא לְהַאי אַחַת, דְּהִיא אִימָּא עִלָּאָה, בְּדַרְגִּין יְדִיעָן, לְכִתְרָא דְּאִימָא תַּתָּאָה. וּלְאַמְשָׁכָא נַהֲרִין עֲמִיקִין מֵאַתְרַיְיהוּ לִכ"י. וְעַ"ד, יוֹמָא דָּא תְּרֵין נְהוֹרִין נַהֲרִין כַּחֲדָא, אִימָּא עִלָּאָה נַהֲרָא לְאִימָּא תַּתָּאָה. וְעַל דָּא כְּתִיב יה"כ, כְּמָה דְּאִתְּמַר.
Upon reaching 'and one', which is the mother of everything, NAMELY BINAH, he starts counting from here, FROM BINAH, by joining, counting and saying, 'one and two', NAMELY JOINING BINAH WITH TWO, CHESED AND GVURAH, 'one and three', JOINING BINAH TO CHESED, GVURAH AND TIFERET, 'one and four', JOINING BINAH TO CHESED, GVURAH, TIFERET AND NETZACH, 'one and five', JOINING BINAH TO CHESED, GVURAH, TIFERET, NETZACH AND HOD, 'one and six', JOINING BINAH TO CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD, 'one and seven', JOINING BINAH TO CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, in order to draw and guide the one, which is supernal Ima, NAMELY BINAH, through specific grades MENTIONED ABOVE, to the Keter of lower Ima, WHICH IS MALCHUT, and draw the deep rivers, THE LIGHTS OF BINAH from their place upon the Congregation of Yisrael, WHICH IS MALCHUT. Therefore, on that day, two lights shine together, WHICH ARE supernal Ima that illuminates lower Ima, BINAH TO MALCHUT. Hence it is written Yom Kippur IN THE PLURAL as we said.
Continue to learn this well and meditate as is taught in this Zohar Pasook. This process is unifying everything since there is nothing outside of these 7 in the physical world and the Keter of the physical which is Malchut is completely unified with Binah as can be realized from this Pasook.
Pasook 251. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
א"ר יִצְחָק קִפְטְרָא חֲדָא קְשִׁירָא בְּרַגְלוֹי דְּכַהֲנָא, בְּשַׁעֲתָא דַּהֲוָה עָאל, דְּאִי יָמוּת הָתָם, יַפְּקוּהוּ מִלְּבַר. וּבְמַּה יַדְעֵי. בְּהַהוּא זְהוֹרִיתָא אִתְיְידַע וְאִשְׁתְּמוֹדַע, כַּד לָא יְהָפֵךְ גַּוְונוֹי. בְּהַהִיא שַׁעֲתָא אִשְׁתְּמוֹדַע, דְּכַהֲנָא אִשְׁתְּכַח לְגוֹ בַּחֲטָּאָה. וְאִי יִפּוּק בִּשְׁלָם, בִּזְהוֹרִיתָא אִתְיְידַע וְאִשְׁתְּמוֹדַע, דְּיֵהָפֵךְ גַּוְונוֹי לְחִוָּור. כְּדֵין חֶדְוָותָא הִיא בְּעִלָּאֵי וְתַתָּאֵי. וְאִי לָאו כֻּלְּהוּ אִשְׁתְּכָחוּ בְּצַעֲרָא, וַהֲווֹ יַדְעֵי כֹּלָּא, דְּלָא אִתְקְבָּלוּ צְלוֹתְהוֹן.
Rabbi Yitzchak said, A chain was tied to the feet of the High Priest, when he entered THE HOLY OF HOLIES, so that if he dies there they will take him out, SINCE IT IS FORBIDDEN TO ENTER THERE. How did they know WHETHER HE WAS ALIVE OR NOT? By a crimson colored strap. If its color did not turn WHITE, it was known at that time that the priest was there in sin. And if he came out in peace, it was known and recognized by the crimson strap that turned white. Then there is joy among the higher and lower beings. If not, they were all in sorrow and all knew that their prayer was not accepted.
The mother of the High Priest would go to the City of Refuge and give food and beg that the person responsible for the accidental deaths not pray for the death of her son since they would go free if he would die. Also the chain could not have meen metal but cloth since metal - iron was used as a tool of war and death.
Pasook 252. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
אָמַר רִבִּי יְהוּדָה, כֵּיוָן דַּהֲוָה עָאל, וְטִמְטֵם עֵינוֹי דְּלָא לְאִסְתַּכְּלָא בְּמָה דְּלָא אִצְטְרִיךְ, וַהֲוָה שָׁמַע קָל גַּדְפֵּי כְּרוּבְיָיא מְזַמְּרֵי וּמְשַׁבְּחֵי. הֲוָה יָדַע כַּהֲנָא, דְּכֹלָּא הֲוָה בְּחֶדְוָה, וְיִפּוּק בִּשְׁלָם. וְעִם כָּל דָּא בִּצְלוֹתֵיהּ הֲוָה יָדַע, דְּמִלִּין נָפְקִין בְּחֶדְוָותָא, וּמִתְקַבְּלָן וּמִתְבָּרְכָן כַּדְקָא יָאוּת, וּכְדֵין חֶדְוָותָא הִיא בְּעִלָּאֵי וְתַתָּאֵי.
Rabbi Yehuda said, Once he entered, he closed his eyes so as not to look where he shouldn't. When he heard the sound of the wings of the Cherubs singing and praising, the priest would know that everything is in joy and went out in peace. With all that, through his prayer he would know, since the words came out of his mouth in joy, and were properly accepted and blessed. Then joy abounded among the higher and lower beings.
May it be so in this world this year. May we all say Amen and meditate on the unity of HaShem and Adonai. יאהדונהי
Pasook 253. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
רִבִּי אֶלְעָזָר שָׁאַל לְר"ש אֲבוֹי, אָ"ל, הַאי יוֹמָא אֲמַאי הוּא בְּהַאי אֲתַר תָּלֵי, וְלָא בְּדַרְגָּא אָחֳרָא, דְּיֵאוֹת הוּא לְמֶהֱוֵי בְּדַרְגָּא דְּמַלְכָּא שָׁארִי, יַתִּיר מִכֹּלָּא. אָמַר לֵיהּ ר' שִׁמְעוֹן אֶלְעָזָר בְּרִי, הָכִי הוּא וַדַּאי, וְיָאוּת שָׁאַלְתָּ.
Rabbi Elazar asked Rabbi Shimon his father, Why does this day OF YOM KIPPUR originate in that place, BINAH, AS MALCHUT, THE SECRET OF THE LEFT, ASCENDS TO BINAH, instead of from another place? It would have been appropriate for it to be of the grade where the King dwells the most, NAMELY, THAT SHE WOULD UNITE WITH HER HUSBAND ZEIR ANPIN, THE SECRET OF THE RIGHT. Rabbi Shimon said to him, My son Elazar, surely it is so, THAT IT SHOULD COME FROM BINAH, and you have asked well.
The reason has to do with the idea of building the vessel while Zeir Anpin is still in dormita - sleep. This is what allows Malchut to rise to Binah.
Pasook 254. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
ת"ח, מַלְכָּא קַדִּישָׁא, שָׁבִיק הֵיכָלֵיהּ וּבֵיתֵיהּ בִּידָא דְּמַטְרוֹנִיתָא, וְשָׁבַק לִבְנוֹי עִמָּהּ, בְּגִין לְדַבְּרָא לוֹן, וּלְאַלְקָאָה לוֹן, וּלְמִשְׁרֵי בְּגַוַויְיהוּ. דְּאִי זַכָּאן מַטְרוֹנִיתָא עָאלַת בְּחֶדְוָותָא בִּיקָרָא לְגַבֵּי מַלְכָּא. וְאִי לֹא זַכָּאן, הִיא וְאִינּוּן, אִתְהֲדָרוּ בְּגָלוּתָא. וְהָא אוֹקִימְנָא, כְּמָה דִּכְתִּיב, מְשַׁדֶּד אָב יַבְרִיחַ אֵם. וּכְתִיב, וּבְפִשְׁעֵיכֶם שֻׁלְּחָה אִמְּכֶם.
HE ANSWERS, Come and see, the Holy King left His temple and house in the hand of the Matron, MALCHUT, and left His children with her, in order for her to guide them, strike them and dwell among them. If they are worthy, the Matron enters joyfully and honorably to the King. If they are not worthy, she and they are returned into exile. We already explained this, as written, "A son of scandalous and shameful ways shall ruin his father, and drive his mother away" (Mishlei 19:26), CHASING HER INTO EXILE, and, "for your transgressions was your mother put away" (Yeshayah 50:1).
Please realize that it is your consciousness that will return you to exile or cause your redemption. Which do you prefer? Remember the redemption is a spiritual one and does not mean you need to leave the land where you live. You can return to Israel as a consciousness. Please choose the redemption this year. Please for yourself and for others as well.
Pasook 255. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
וְעַל דָּא אִית יוֹמָא חַד בְּשַׁתָּא, לְאַשְׁגְּחָא בְּהוּ, וּלְעַיְינָא בְּהוּ. וְכַד אִזְדְּמַן הַאי יוֹמָא, אִימָּא עִלָּאָה דְּכָל חֵירוּ בִּידָהָא, אִזְדְּמַן לָקֳבְלֵיהּ, לְאִסְתַּכְּלָא בְּהוּ בְּיִשְׂרָאֵל. וְיִשְׂרָאֵל אִזְדְרָזוּ בְּהַאי יוֹמָא, בְּכַמָּה פּוּלְחָנִין, בְּכַמָּה צְלוֹתִין, בְּכַמָּה עִנּוּיִין, כֻּלְּהוּ בִּזְכוּתָא. כְּדֵין אִזְדְּמַן לְהוּ חֵירוּ, מֵאֲתַר דְּכָל חֵירוּ בִּידָהָא דְּמַטְרוֹנִיתָא. בְּנֵי מַלְכָּא בְּנָהָא, דְּאִתְפָּקְדָן בִּידָהָא, כֻּלְּהוּ זַכָּאִין, כֻּלְּהוּ בְּלָא חֲטָאָן, בְּלָא חוֹבִין, כְּדֵין אִזְדַּוְּוגַת לְגַבֵּי מַלְכָּא, בִּנְהִירוּ, בְּחֶדְוָה, בִּשְׁלִימוּ, בִּרְעוּתָא. דְּהָא רַבִּיאַת בְּנִין לְמַלְכָּא עִלָּאָה כַּדְקָא יָאוּת.
Therefore there is one day in the year, to look at them and observe THEIR DEEDS. When that day comes, supernal Ima, BINAH, has in her hands all kinds of freedom, NAMELY THE MOCHIN OF THE ILLUMINATION OF CHOCHMAH CLOTHED IN CHASSADIM, THE SECRET OF FREEDOM. THEY SUBJUGATE ALL THE KLIPOT AND CAUSE THEM TO FLEE. She comes towards it, THAT DAY, to observe Yisrael, NAMELY TO BESTOW PLENTY UPON THEM, and Yisrael hasten on that day with many kinds of worship and prayers, and many afflictions, all of them meritorious. Then freedom comes upon them from the place where all freedom exists in the hand of the Matron, MALCHUT. THIS MEANS THAT MALCHUT RISES TO BINAH, AND RECEIVES ALL FREEDOM FROM BINAH. The King's children, YISRAEL BELOW, her children, who were trusted in her hands, are all meritorious without sins or iniquities. She then joins the King in light, joy, perfection and goodwill, because she raised proper children to the King, THAT IS, SHE CLEAVES TO THE RIGHT. BEFORE YISRAEL RECEIVE PURITY AND FREEDOM FROM BINAH, MALCHUT CANNOT UNITE WITH ZEIR ANPIN AND RECEIVE THE RIGHT FROM HIM. THIS SETTLES THE QUESTION OF HIS SON RABBI ELAZAR.
No comment needs to be said since it is all clear in this Pasook in my opinion.
Pasook 256. from the Zohar Commentary on the Parasha Emor Section 34 - Yom Kippur.
וְכַד הַאי יוֹמָא לָא אִשְׁתְּכָחוּ כַּדְקָא יָאוּת, וַוי לוֹן, וַוי לִשְׁלוּחֵיהוֹן, וַוי דְּהָא מַטְרוֹנִיתָא אִתְרַחֲקַת מִן מַלְכָּא, וְאִימָא עִלָּאָה אִסְתָּלָקַת, וְלָא נָפִיק מִנָּהּ חֵירוּ לְעָלְמִין. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא אוֹלִיף לוֹן אוֹרְחוֹי, בְּגִין לְאִשְׁתְּזָבָא מִן דִּינָא, וְיִשְׁתַּכְחוּן זַכָּאִין קַמֵּיהּ. הה"ד, כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם. לְטַהֵר אֶתְכֶם. וּכְתִיב, וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וּטְהַרְתֶּם מִכָּל טֻמְאוֹתֵיכֶם וְגוֹ'.
When that day is not proper, woe to them, TO YISRAEL, woe to their messenger, THE HIGH PRIEST, woe to the Matron who is distanced from the King; supernal Ima, BINAH, is gone and no freedom comes from her to the worlds. Happy are Yisrael, whom the Holy One, blessed be He, taught His ways so as to be saved from Judgment and to be meritorious before Him. This is the meaning of, "for on that day will He forgive you, to cleanse you" (Vayikra 16:30), and, "Then will I sprinkle clean water upon you, and you shall be clean. From all your uncleannesses..." (Yechezkel 36:25).
A corollary to this teaching is that of the Astrological Influences. This day of freedom can only happen in the month of Tishrai and that is why it is called Tishrai meaning "My Gift".
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