It is recommended that one study the Zohar section prior to reading the Synopsis
Rabbi Yosi and Rabbi Chiya say that the words of Torah are superior to all sacrifices, and even one who has had a judgment decreed against him can have his penalty canceled because of his study of Torah. Healing is found in the Torah, and its function is to purify the unclean, as the Torah itself is constantly in a state of purity. There is also a promise that if one studies Torah one shall become holy. Rabbi Yosi says that as men purify themselves below they are purified on high. We read about the time when mating is appropriate, the moment when one is consecrated. Rabbi Aba also talks about when man is called 'one', and the role of the Tefilin in creating this unity. When a man and woman are clinging to one another in body and soul, then God dwells in their unity and gives them a holy spirit for their child.
Pasook 10. of the Zohar Commentary on Parasha Kedoshim
רִבִּי יוֹסֵי הֲוָה אָזִיל בְּאוֹרְחָא, פָּגַע בֵּיהּ רִבִּי חִיָּיא, אָמַר לֵיהּ הַאי דְּאוּקְמוּהָ חַבְרַיָּיא, דִּכְתִּיב בְּעֵלִי, וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי אִם יִתְכַּפֵּר עֲוֹן בֵּית עֵלִי בְּזֶבַח וּמִנְחָה עַד עוֹלָם. בְּזֶבַח וּמִנְחָה אֵינוֹ מִתְכַּפֵּר, אֲבָל מִתְכַּפֵּר הוּא בְּדִבְרֵי תּוֹרָה. אֲמַאי. בְּגִין דְּדִבְרֵי תּוֹרָה, סַלְּקִין עַל כָּל קָרְבְּנִין דְּעָלְמָא. כְּמָה דְּאוּקְמוּהָ דִּכְתִּיב, זֹאת הַתּוֹרָה לָעוֹלָה לַמִּנְחָה וְלַחַטָּאת וְלָאָשָׁם וְלַמִּלּוּאִים, שָׁקִיל אוֹרַיְיתָא לָקֳבֵיל כָּל קָרְבְּנִין דְּעָלְמָא. אָ"ל, הָכִי הוּא וַדַּאי, דְּכָל מַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא, אע"ג דְּאִתְגְּזַר עָלֵיהּ עוֹנְשָׁא מִלְעֵילָּא, נִיחָא לֵיהּ מִכָּל קָרְבְּנִין וְעִלָּוָון, וְהַהוּא עוֹנְשָׁא אִתְקְרַע.
Rabbi Yosi was going on his way when Rabbi Chiya met him. He said to him what the scholars established, about that which is written concerning Eli: "And therefore I have sworn to the house of Eli, that the iniquity of the house of Eli shall not be purged with sacrifice or offering forever" (I Shmuel 3:14), meaning that it is not purged with sacrifice or offering, but atonement comes through the words of Torah. Why? It is because words of Torah are superior to all sacrifices. As has been accepted, it is written, "This is the Torah of the burnt offering, of the meal offering, and of the sin offering, and of the guilt offering" (Vayikra 7:37). THIS INDICATES THAT the Torah is equal to all sacrifices in the world. He replied: This is surely so. For even if a penalty of Heaven is decreed against he who toils in Torah, the penalty is canceled because the study of the Torah is better for him than all sacrifices and offerings .
Let us truly realize what is being said in this Pasook. The study of Torah cleanses decrees of harsh judgment more so than even the bringing of sacrifices when the Temple exists. The Zohar was written or taught by Rabbi Shimon while the Temple existed prior to its destruction.
Does it mean that the negative actions that one does becomes cleansed by the Torah study one does. The answer is no. There is still the judgment of reincarnation. There is a purification that takes place through Torah study but it does not truly remove the negative actions one has done which are still hanging around as part of the law of the Bomerang.
In the Talmud there is a discussion of this decree against the house of Eli. The discussion looks at the actions of two of the descendants and their length of life which were relatively short as the decree promises. Yet one lived signficantly longer do to his Torah Study on top of his charity while the other gave significant charity but did not study Torah as well.
Pasook 11. of the Zohar Commentary on Parasha Kedoshim
ות"ח, לָא אִתְדָּכֵי ב"נ לְעָלְמִין, אֶלָּא בְּמִלִּין דְּאוֹרַיְיתָא. בְּגִינֵי כַּךְ מִלִּין דְּאוֹרַיְיתָא לָא מְקַבְּלִין טוּמְאָה, בְּגִין דְּאִיהִי קַיְּימָא לְדַכְּאָה לְאִלֵּין מִסְאֲבֵי, וְאַסְוּותָא בְּאוֹרַיְיתָא אִשְׁתְּכַח. דִּכְתִּיב, רִפְאוּת תְּהִי לְשָׁרֶךָ וְשִׁקּוּי לְעַצְמוֹתֶיךָ. וְדַכְיוּתָא אִשְׁתְּכַח בְּאוֹרַיְיתָא, דִּכְתִּיב, יִרְאַת יְיָ’ טְהוֹרָה עוֹמֶדֶת לָעַד. מַאי עוֹמֶדֶת לָעַד. דְּקַיְּימָא תְּדִירָא בְּהַהוּא דַּכְיוּתָא, וְלָא אִתְעָדֵי מִנֵּיהּ לְעָלְמִין.
Come and behold: man becomes pure solely through words of Torah, For this reason, words of Torah never receive defilement, since THE FUNCTION OF THE TORAH is to purify the unclean. There is healing in the Torah, as it is written: "It shall be health to your navel, and marrow to your bones" (Mishlei 3:8). There is purity in the Torah, as it is written: "The fear to Hashem is clean, enduring forever" (Tehilim 19:10). What is meant by "enduring forever"? IT MEANS that it remains constantly in the state of purity, which is never removed from it.
This Pasook leads to a question about the Red Heifer and the Removal of impurity of death. Why do we need the ashes of the Red Heifer to remove the impurity of Death why can not words of Torah be sufficient unto themselves. The answer is people do not expect that words alone will bring purity just as words alone would not bring water from the rock in the generation of the desert. Have we changed? Not enough. It is time to start asking people to make greater changes.
Pasook 12. from the Zohar Commentary on the Parasha Kedoshim
אָ"ל יִרְאַת יְיָ' כְּתִיב, וְלָא תּוֹרָה. אָ"ל, הָכִי הוּא וַדַּאי, דְּהָא אוֹרַיְיתָא מִסִּטְרָא דִּגְבוּרָה קָא אַתְיָיא. אָ"ל, וּמֵהָתָם נָפְקָא, מֵהָכָא נָפְקָא, דִּכְתִּיב, רֵאשִׁית חָכְמָה יִרְאַת יְיָ', וּכְתִיב יִרְאַת יְיָ' טְהוֹרָה.
He said to him: Behold, it says, "the fear of Hashem," not 'the Torah'. He replied: This is surely so, THAT IT REFERS TO THE TORAH, as Torah comes from the state of Gvurah, AND HENCE IS CALLED 'FEAR OF HASHEM'. He said to him: You learn THAT IDEA from there, from the verses, "The fear of Hashem is the beginning of wisdom" (Tehilim 111:10), SO WE SEE THAT WISDOM IS CALLED 'FEAR'. And it is written: "fear of Hashem is pure," SO WE SEE THE PURITY IS WITHIN WISDOM, NAMELY IN THE TORAH.
chanoch adds: This Pasook is clear. The Torah and the words "Fear of HaShem are the same thing - WISDOM.
Pasook 13. from the Zohar Commentary on the Parasha Kedoshim
וְאוֹרַיְיתָא קְדוּשָּׁה אִתְקְרֵי, דִּכְתִּיב כִּי קָדוֹשׁ אֲנִי יְיָ’, וְדָא אוֹרַיְיתָא, דְּהִיא שְׁמָא קַדִּישָׁא עִלָּאָה. וְעַ"ד, מַאן דְּאִשְׁתְּדַּל בָּהּ אִתְדָּכֵי, וּלְבָתַר אִתְקַדָּשׁ, דִּכְתִּיב קְדוֹשִׁים תִּהְיוּ, קְדוֹשִׁים הֱיוּ לָא כְּתִיב, אֶלָּא תִּהְיוּ. תִּהְיוּ וַדַּאי. אָ"ל הָכִי הוּא, וּמִקְרָא כְּתִיב, וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ, וּכְתִיב אֵלֶּה הַדְּבָרִים וְגוֹ’.
The Torah is called 'Holiness', as it is written, "for I Hashem your Elohim am Holy" (Vayikra 19:2). And such is the Torah, which is the supernal Holy Name. Therefore, one who toils in it becomes pure, and afterwards he becomes holy, as it is written: "You shall be holy." It does not say, 'be holy,' but it is written, "You shall be"; assuredly you shall, MEANING THAT THIS IS A PROMISE THAT THROUGH TORAH, "YOU SHALL BE HOLY." He replied: This is CERTAINLY correct, as it is written, "and you shall be to Me a kingdom of priests, and a holy nation" (Shemot 19:6), followed by, "These are the words..."
We see from this Pasook that it will take HaShem reaching down and causing the change to become Holy, as we have defined Holiness. Now realize that this is the meaning of the coming of Mashiach. Through Torah study only can we be purified to the level that we may warrant Mashiach. When we realize that the Gemara has been studied over and over and still Mashiach has not manifested we can receive confirmation that only through Zohar study will Mashiach manifest. This is because only through the study of the inner essence of Torah can we reach the level of purity required. This is especially true as more and more people do reach their Tikune leaving the world to be in a greater state of spiritual darkness when viewed through the lens of the physical illusion.
Pasook 14. from the Zohar Commentary on Parasha Kedoshim
תָּאנָא, קְדוּשָּׁה דְּאוֹרַיְיתָא, קְדוּשָּׁה דִּסְלִיקַת עַל כָּל קִדּוּשִׁין. וּקְדוּשָּׁה דְּחָכְמְתָא עִלָּאָה סְתִימָא, סַלְּקָא עַל כֹּלָּא. אָמַר לֵיהּ לָאו אוֹרַיְיתָא בְּלָא חָכְמְתָא, וְלָאו חָכְמְתָא בְּלָא אוֹרַיְיתָא, וְכֹלָּא בְּחַד דַּרְגָּא הוּא, וְכֹלָּא חַד, אֶלָּא אוֹרַיְיתָא בְּחָכְמָה עִלָּאָה אִשְׁתְּכַחַת, וּבָה קַיְּימָא, וּבָה אִתְנְטָעוּ שָׁרְשָׁהָא מִכָּל מִסִּטְרִין.
We learned that the Holiness of the Torah is a sanctity that surpasses all types of holiness, and the sanctity of the hidden supernal Wisdom exceeds all others. He said: Torah does not exist without wisdom, and wisdom does not exist without Torah. All is on one level; all is one. There is Torah in supernal Wisdom, and it is there through it. And in it, roots are planted on all sides.
This Pasook needs to be contemplated. Its meaning in English is not truly accurate or meaningful. Sanctification represents purification. The Torah is Holy only when one lives Torah and by living Torah one elevates and transform the desire to receive to the desire to receive in order to share. Contemplate this well.
Pasook 15. from the Zohar Commentary on Parasha Kedoshim
עַד דַּהֲווֹ אַזְלֵי, אַשְׁכָּחוּ חַד ב"נ, בִּלְקִינְטָא דְּקוּסְטָא, רָכִיב עַל סוּסְיָא, אַשְׁמִיט יְדוֹי לְחָד עַנְפָּא דְּאִילָנָא. א"ר יוֹסֵי, הַאי הוּא דִּכְתִּיב וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים. אָדָם מְקַדֵּשׁ עַצְמוֹ מִלְּמַטָּה, מְקַדְּשִׁין אוֹתוֹ מִלְּמַעְלָה. הה"ד, קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ’.
As they were going, they met a person riding on a horse at a place where the town trash and refuse is kept. AS HE DEPARTED THERE, he put out his hand to a branch of the tree, TO CLEAN HIS HANDS. EVEN THOUGH THERE WAS NO REASON TO FEAR THAT HE HAD TOUCHED THE FILTH AS HE RODE ON A HORSE - NONE THE LESS - HE WAS STRICT WITH HIMSELF ABOUT CLEANSING HIS HANDS SINCE HE FOUND HIMSELF IN A DIRTY ENVIRONMENT. Rabbi Yosi said: This is what is written, "you shall therefore sanctify yourselves, and you shall be holy" (Vayikra 11:44). Man purifies himself below and he is purified on high. This is the essence of the verse, "You shall be holy: for I Hashem your Elohim am Holy."
Do you think that there is an automatic process when one purifies oneself below they are automatically raised to a level of Holiness by the upper worlds reaching down and elevating and transforming that person who has purified themselves? Or is there a review in a "heavenly academy that follows this statement consistently? What do you think?
Pasook 16. of the Zohar Commentary on Parasha Kedoshim
תָּאנֵי רִבִּי אַבָּא, פַּרְשְׁתָּא דָּא כְּלָלָא דְּאוֹרַיְיתָא הִיא, וְחוֹתָמָא דְּקוּשְׁטָא דְּגוּשְׁפַּנְקָא הִיא. בְּפַרְשְׁתָּא דָּא אִתְחַדָּשׁוּ רָזִין עִלָּאִין דְּאוֹרַיְיתָא, בַּעֲשַׂר אֲמִירָן, וְגִזְרִין וְעוֹנָשִׁין, וּפִקּוּדִין עִלָּאִין, דְּכַד מָטָאן חַבְרַיָּיא לְפַרְשְׁתָּא דָּא, הֲווֹ חַדָּאן.
Rabbi Aba taught that this portion OF KEDOSHIM comprises the entire Torah and is sealed with the ring of Truth. In this portion there are new supernal secrets of Torah, in the Ten Commandments, and decrees, penalties, and heavenly commandments. When the friends reached this chapter, they were overjoyed.
chanoch adds: The Verse stands on its own yet it does not clearly tell us anything. It needs to be contemplated.
Pasook 17. from the Zohar Commentary on the Parasha Kedoshim
אָמַר ר' אַבָּא, מ"ט פַּרְשְׁתָא דַּעֲרָיוֹת, וּפַרְשְׁתָּא דִּקְדוֹשִׁים תִּהְיוּ, סְמוּכִין דָּא לְדָא. אֶלָּא הָכִי תָּאנָא, כָּל מַאן דְּאִסְתָּמַר מֵאִלֵּין עֶרְיָין, בִּקְדוּשָּׁה אִתְעָבֵיד וַדַּאי. וכ"ש אִי אִתְקַדָּשׁ בִּקְדוּשָּׁה דְּמָארֵיהּ. וְהָא אַתְּעֲרוּ חַבְרַיָּיא.
Rabbi Aba said: What is the reason that the portion about incest and the portion of Kedoshim are adjacent? AND ANSWERS: We learned that he who keeps away from incest is definitely produced in holiness, SINCE HIS PARENTS SANCTIFIED THEMSELVES AT TIME OF INTERCOURSE. And this is most certainly so if he also sanctifies himself with the sanctity of his Master, THROUGH WORK ON HIMSELF. This was commented upon by the friends.
If one is conceived and born through parents who purify themselves with the regulations of family purity and one also purifies oneself through self improvement and self analysis then one can merit being raised through the concept of Kedoshim or Holiness. If one comes through parents who purify themselves with the regulations of family purity but the person chooses not to improve himself then he can not reach the level of Kedoshim. What about the person whose parents did not bring him through the regulations of family purity. Can he become Holy? This indicates he can yet it becomes easier and more certain if he does his own spiritual work also.
Pasook 18. on the Zohar Commentary of Parasha Kedoshim
אֵימָתַי עוֹנָתָן דְּכֹלָּא, לְאִתְקַדָּשׁ ב"נ. ת"ח, מַאן דְּבָעֵי לְאִתְקַדְּשָׁא בִּרְעוּתָא דְּמָארֵיהּ, לָא לִישַׁמֵּשׁ אֶלָּא מִפַּלְגוּת לֵילְיָא וְאֵילָךְ, אוֹ בְּפַלְגוּת לֵילְיָא. דְּהָא בְּהַהִיא שַׁעֲתָא, קוּדְשָׁא בְּרִיךְ הוּא אִשְׁתְּכַח בְּגִנְתָּא דְּעֵדֶן, וּקְדוּשָּׁה עִלָּאָה אִתְּעַר, וּכְדֵין שַׁעֲתָא הִיא לְאִתְקַדְּשָׁא. הַאי לִשְׁאָר בְּנֵי נָשָׁא, תַּלְמִידֵי חֲכָמִים דְּיַדְעִין אוֹרְחוֹי דְּאוֹרַיְיתָא, בְּפַלְגוּת לֵילְיָא שַׁעֲתָא דִּלְהוֹן לְמֵיקָם לְמִלְעֵי בְּאוֹרַיְיתָא, לְאִזְדַּוְּוגָא בכ"י, לְשַׁבְּחָא לִשְׁמָא קַדִּישָׁא, לְמַלְכָּא קַדִּישָׁא.
When is the time for all men to consecrate in marital duties? Come and behold: he who wishes to consecrate himself with the grace of His master should mate only from midnight on or at midnight, as at that hour, the Holy One, blessed be He, ZEIR ANPIN, is in the Garden of Eden, DENOTING MALCHUT, and the supernal sanctity is awakened. That is the moment to be consecrated. This is fine for all other people. Torah scholars familiar with the ways of Torah know that midnight is the hour to rise and toil in the Torah, join with the Congregation of Yisrael, DENOTING MALCHUT, and praise the Holy Name, DENOTING MALCHUT and the Holy King, DENOTING ZEIR ANPIN.
There is much to learn from this verse. A Torah scholar will only have relations with his wife on Friday Night at Midnight during the times that she is not Nidah. Other people are recommended to have relations after midnight on any day since this is when the energy of Chesed comes into the universe. Having relations earlier in the evening is a time of judgment and children brought at that time are imbued with a more difficult Tikune. What about relations during the daylight hours? If it is after noon it is a period of judgment. If it is during the early morning hours it is a period of Chesed but it is a drawing of a soul that is attached to something revealed that should be concealed. This confusion will attach itself to the child that is conceived. The choice is yours as the parents. The choice is his as he chooses his parents.
Pasook 19. from the Zohar Commentary of Parasha Kedoshim
בְּלֵילְיָא דְּשַׁבְּתָא, דִּרְעוּתָא דְּכֹלָּא אִשְׁתְּכַח, זִוּוּגָא דִּלְהוֹן בְּהַהִיא שַׁעֲתָא. לְאַפָּקָא רְעוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא וכ"י, כְּמָה דְּאִתְּמַר דִּכְתִּיב, בָּנִים אַתֶּם לַיְיָ’ אֱלֹהֵיכֶם. וְאִלֵּין אִקְרוּן קַדִּישִׁין, דִּכְתִּיב קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ’. וּכְתִיב וְהָיָה כְּעֵץ שָׁתוּל עַל פַּלְגֵי מָיִם אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ וְגוֹ’.
Shabbat eve, when there is universal goodwill, is the moment for mating FOR TORAH SCHOLARS, in order to find the grace of the Holy One, blessed be He, and the Congregation of Yisrael, DENOTING BOTH ZEIR ANPIN AND MALCHUT, as we learned from the verse, "You are the children of Hashem your Elohim" (Devarim 14:1). They are called 'holy', as it is written, "You shall be holy: for I Hashem your Elohim am Holy," and it is written, "And he shall be like a tree planted by streams of water, that brings forth its fruit in its season" (Tehilim 1:3).
chanoch adds: See the commentary for the above verse 18.
Pasook 20. from the Zohar Commentary of Parasha Kedoshim
קְדוֹשִׁים תִּהְיוּ, רִבִּי אַבָּא פָּתַח, וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ, תָּא חֲזֵי, בְּכָל עַמִּין דְּעָלְמָא, לָא אִתְרְעֵי בְּהוּ קוּדְשָׁא בְּרִיךְ הוּא, בַּר בְּיִשְׂרָאֵל בִּלְחוֹדַיְיהוּ, וְעָבֵד לוֹן עַמָּא יְחִידָאָה בְּעָלְמָא, וְקָרָא לוֹן גּוֹי אֶחָד כִּשְׁמֵיהּ. וְאַעְטַּר לוֹן בְּכַמָּה עִטְרִין, וְכַמָּה פִּקוּדִין, לְאִתְעַטְּרָא בְּהוּ. וְעַ"ד תְּפִילִין דְּרֵישָׁא וּתְפִילִּין דִּדְרוֹעָא, לְאִתְעַטְּרָא בְּהוּ ב"נ כְּגַוְונָא דִּלְעֵילָּא. וּלְאִשְׁתַּכְּחָא חַד שְׁלִים בְּכֹלָּא.
"You shall be holy." Rabbi Aba commenced: "And what one nation in the earth is like Your people, like Yisrael" (II Shmuel 7:23). Come and behold: the Holy One, blessed be He, did not want any of the nations of the world except Yisrael alone. He made them a singular nation in the world. He called them 'one nation', like His Name. He crowned them with numerous adornments, numerous precepts to be adorned, and He gave them the head and hand Tefilin, to adorn them just as is above. THE HEAD TEFILIN ARE MOCHIN OF ZEIR ANPIN. THE HAND TEFILIN ARE MOCHIN ARE MALCHUT. This was so that there would be a consistent perfection in everything, ABOVE AND BELOW.
How do we understand this verse and Israel's relation to the other nations? On the Remez and Drush and Sod levels it is easy to reconcile. The other nations represent values and character/personality traits that need to be transformed within each person. Yet we are also taught that each pasook will relate to the Pshat level also. On the Pshat level we learn that each person from the other Nation will grow to a higher level of Israel by receiving the additional soul just as each soul of Israel received this at Mt Sinai. First the person will need to grow and purify themselves so that they will merit that reception. That is actually one of the main purposes of the exile. To place near the people of the other nations a Jewish soul who will attach itself to the souls of the other nations and assist these souls to purify themselves. This can never come about through coercian but only free choice.
Pasook 21. from the Zohar Commentary of Parasha Kedoshim
וּבְהַהִיא שַׁעֲתָא דְּאִתְעַטָּר בְּהוּ ב"נ, וְאִתְקַדָּשׁ בְּהוּ, אִתְעָבֵיד שְׁלִים, וְאִקְרֵי אֶחָד, דְּאֶחָד לָא אִקְרֵי אֶלָּא כַּד אִיהוּ שְׁלִים. וּמַאן דְּפָגִים, לָא אִקְרֵי אֶחָד. וְעַ"ד קוּדְשָׁא בְּרִיךְ הוּא אִקְרֵי אֶחָד, בִּשְׁלִימוּ דְּכֹלָא, בִּשְׁלִימוּ דַּאֲבָהָן, בִּשְׁלִימוּ דִּכְנֶסֶת יִשְׂרָאֵל. בְּג"כ יִשְׂרָאֵל לְתַתָּא אִקְרוּן אֶחָד. דְּכַד ב"נ אֲנָח תְּפִילִין, וְאִתְחֲפֵּי בְּכִסּוּיָיא דְּמִצְוָה, כְּדֵין אִתְעֲטָּר בְּעִטְרִין קַדִּישִׁין כְּגַוְונָא דְּעֵילָּא, וְאִקְרֵי אֶחָד.
At that time, when man adorns himself with them and sanctifies himself with them, NAMELY TEFILIN, he becomes complete, and is called 'one'. Because he is not called 'one' until he is perfect, one who is defective is not called 'one'. The Holy One, blessed be He, is therefore called 'One' in His total perfection, the perfection of the Patriarchs, CHESED, GVURAH AND TIFERET, and the perfection of the Congregation of Yisrael, DENOTING MALCHUT. For this, Yisrael below is called 'one', as when a man dons Tefilin and is enveloped with a cover according to the commandment, NAMELY THE TALIT, then he is adorned with the holy adornments similar to that on high, and is thus called 'one'.
Tefilin and Talit are physical items that draw spiritual energy. They are physical items that cause one to become Holy from below. Eventually these essences will be manifested within the body of the person. This will be part of the changes mandated by the Mashiach.
Pasook 22. from the Zohar Commentary on Parasha Kedoshim
וּבְגִּינֵי כַּךְ, לֵיתֵי אֶחָד, וְיִשְׁתְּדַל בְּאֶחָד. קוּדְשָׁא בְּרִיךְ הוּא דְּאִיהוּ אֶחָד, יִשְׁתְּדַל בְּאֶחָד. דְּהָא לֵית מַלְכָּא מִשְׁתָּדַּל, אֶלָּא בְּמַאי דְּאִתְחֲזֵי לֵיהּ. ובג"כ כְּתִיב, וְהוּא בְאֶחָד וּמִי יְשִׁיבֶנּוּ, לָא שָׁארִי קוּדְשָׁא בְּרִיךְ הוּא וְלָא אִשְׁתְּכַח אֶלָּא בְּאֶחָד. בְּאֶחָד, אֶחָד מִבָּעֵי לֵיהּ אֶלָּא בְּמַאן דְּאִתְתְּקַן בִּקְדוּשָּׁא עִלָּאָה לְמֶהֱוֵי חַד. כְּדֵין הוּא שַׁרְיָא בְּאֶחָד, וְלָא בַּאֲתַר אָחֳרָא.
Because of this, let man come and strive for the One. The Holy One, blessed be He, who is One, deals with one, NAMELY YISRAEL. For the King deals only with what is befitting Him. For this reason, it is written: "But He is unchangeable (lit. 'in one'), and who can turn Him?" (Iyov 23:13) since the Holy One, blessed be He, abides and dwells only in one. HE ASKS: IT SAYS, "He is in one." Should it not read 'one'? HE ANSWERS: YET THE EXPLANATION IS as one established in supernal sanctity to be one, MEANING IN YISRAEL, then He hovers in one, and not in any place else, MEANING IN ANOTHER NATION.
chanoch adds: As my commentary above. The other nations need to purify so that they can become one with Israel and thereby become one with HaShem. This is an important teaching.
Pasook 23. from the Zohar Commentary on Parasha Kedoshim
וְאֵימָתַי אִקְרֵי ב"נ אֶחָד. בְּשַׁעֲתָא דְּאִשְׁתְּכַח דְּכַר וְנוּקְבָּא, וְאִתְקַדָּשׁ בִּקְדוּשָּׁה עִלָּאָה, וְאִתְכְּוָון לְאִתְקַדְּשָׁא. ות"ח, בְּזִמְנָא דְּאִשְׁתְּכַח בַּר נָשׁ בְּזִוּוּגָא חַד דְּכַר וְנוּקְבָּא, וְאִתְכַּוֵון לְאִתְקַדְּשָׁא כַּדְקָא יֵאוֹת. כְּדֵין הוּא שְׁלִים, וְאִקְרֵי אֶחָד בְּלָא פְּגִימוּ.
When is a person called 'one'? At the time when there is male and female, and he sanctifies himself with supernal holiness and strives to be saintly. Come and behold: when a person is in one union, male and female, and aims to sanctify himself properly, then he is perfect and is considered one without defect.
chanoch adds: It is very important in our generation that people stop separating themselves from mating. This is an effect of the desire to receive for oneself alone. Many people of both males and females want the Perfect one, the perfect mate. When they are perfect they will find the perfect mate. Until then take what HaShem sends us. It is a Mitztvah to divorce so divorce when your Tikune with that person is complete.
Pasook 24. from the Zohar Commentary on Parasha Kedoshim
בְּגִינֵי כַּךְ, בָּעֵי בַּר נָשׁ לְמֶחְדֵּי לְאִתְּתֵיהּ בְּהַהִיא שַׁעֲתָא, לְזַמְּנָא לָהּ בִּרְעוּתָא חֲדָא עִמֵּיהּ. וְיִתְכַּוְּונוּן תַּרְוַויְיהוּ כְּחַד לְהַהִיא מִלָּה. וְכַד מִשְׁתַּכְּחֵי תַּרְוַויְיהוּ כְּחַד, כְּדֵין כֹּלָּא חַד בְּנַפְשָׁא וּבְגוּפָא. בְּנַפְשָׁא: לְאַדְבְּקָא דָּא בְּדָא בִּרְעוּתָא חֲדָא. וּבְגוּפָא: כְּמָה דְּאוֹלִיפְנָא דְּבַר נָשׁ דְּלָא נָסִיב, הוּא כְּמַאן דְּאִתְפְּלִיג, וְכַד מִתְחַבְּרָן דְּכַר וְנוּקְבָּא, כְּדֵין אִתְעָבֵידוּ חַד גּוּפָא. אִשְׁתְּכַח דְּאִינְהוּ חַד נַפְשָׁא, וְחַד גּוּפָא, וְאִקְרֵי בַּר נָשׁ אֶחָד. כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא שָׁארִי בְּאֶחָד, וְאַפְקִיד רוּחָא דִּקְדוּשָּׁה בְּהַהוּא אֶחָד.
For this reason, man needs to bring joy to his wife at that time, to prepare her with him with one desire. Both should ready themselves to that matter. And when both are together, then everything is one in body and soul. In soul THEY ARE ONE, to cling to each other in one wish. In body THEY ARE ONE, as we learned that a man who does not marry is like a half BODY; HE IS A HALF BODY AND HIS MATE IS A HALF BODY. When they join male and female, they become one COMPLETE body. Thus, they are one soul, one body, and man is then one. Then the Holy One, blessed be He, dwells in the one and deposits a Holy Spirit in that one, NAMELY IN THAT WHICH IS BORN FROM THEM.
What happens to children who are drawn to people who live together. There is a greater level of judgment for that child. A more difficult Tikune. Yet there is a purpose to this happening in our generation as these souls must manifest in this way. Remember the rule. If it happens in the physical world it is perfectly just for the individual, the parents, the family, the nation, and the universe.
Pasook 25. from the Zohar Commentary of Parasha Kedoshim
וְאִלֵּין אִקְרוּן בְּנִין דְּקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְּאִתְּמַר. וּבְגִּינֵי כַּךְ קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ'. זַכָּאִין אִינּוּן יִשְׂרָאֵל דְּלָא אוֹקִים מִלָּה דָּא בַּאֲתַר אָחֳרָא, אֶלָּא בֵּיהּ מַמָּשׁ, דִּכְתִּיב כִּי קָדוֹשׁ אֲנִי יְיָ'. בְּגִין לְאִתְדַּבְּקָא בֵּיהּ, וְלָא בְּאָחֳרָא. וְעַל דָּא קְדוֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְיָ' אֱלֹהֵיכֶם.
These are called 'children of the Holy One, blessed be He', as we learned above, and for this reason, "You shall be holy: for I Hashem your Elohim am Holy." Fortunate are Yisrael for not placing this thing elsewhere, MEANING THEY SOUGHT NO REWARD FOR THEIR HOLINESS, but only TO CLING to Him, as is written, "for I Hashem your Elohim am Holy," MEANING that His children are to cling to Him only, and to no other. Hence, "You shall be holy: for I Hashem your Elohim am Holy."
At Mount Sinai Israel received an additional soul in order to manifest the higher level of consciousness that is needed to strive to become Holy. This will be true for all people - all nations eventually.
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