Everyone Revere His Mother and Father

Zohar Kedoshim - Section 4 - You shall Revere Every Man His Mother and His Father

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

Zohar Sulam Commentary on Parasha Kedoshim Section 4

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1. Read outloud the Aramaic Verse. If you need to transliterate in order to read with the sounds of the lettersthe verse see below. If you use the transliteration tool than make sure you scan the Aramaic first and last.

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 Yosi says that whoever fears their mother and father observes the Shabbat. He wonders why the mother is mentioned first, and Rabbi Shimon explains that the mother does not have the power to instill fear that the father does, therefore she is mentioned first. Rabbi Yehuda says that just as heaven and earth were created simultaneously, both parents are equal in fear and honor. Rabbi Shimon tells us about the sanctification below during mating and the supernal mating above. We learn that song draws blessings from above downward until they are available in all the worlds, and that the children of Yisrael are destined to proclaim the song both from below upward and from above downward. In this way they will connect a bond of Faith and Trust. And at the time of redemption they will say the entire perfect song that is composed of and includes all other songs, and God will be proclaimed the only God. We learn about the fate of those who do not say 'Amen' with their whole heart. It is said that there is a corresponding opening for each gate in the Garden of Eden to a gate in Gehenom. The lowest chamber of Gehenom is described as Hell and Destruction, and those who enter there never rise again, but are lost from all the worlds; to this place it is said that those who are contemptuous of the 'Amen' are sent.

Pasook 26. from the Zohar Sulam Commentary on Parasha Kedoshim

אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְגוֹ'. הָא תָּנֵינָן, דְּפַרְשְׁתָּא דָּא כְּלָלָא דְּאוֹרַיְיתָא. מַקִּישׁ דְּחִילוּ דְּאַבָּא וְאִימָא לְשַׁבְּתוֹתַי. אֶלָּא אָמַר ר' יוֹסֵי, כֹּלָּא חַד, מַאן דְּדָחִיל מֵהַאי, נָטִיר לְהַאי.

Transliteration

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Translation

"You shall fear every man his mother, and his father" (Vayikra 19:3). This chapter contains general principles of the whole Torah. IF THIS IS SO, WE NEED TO EXAMINE WHY one's fear of father and mother is adjacent to "My Shabbatot" (Ibid). AND ANSWERS: Rabbi Yosi said that it is actually all the same. He who has fear of this, NAMELY HIS FATHER AND MOTHER, observes the Shabbat.

chanoch's Commentary

To understand this pasuk we need to define Father and Mother. If it is the human variety it is difficult to understand the relationship between human parents and the 7th day of the week - Shabbat.

Pasook 27. from the Zohar Sulam Commentary on Parasha Kedoshim

אִישׁ אִמּוֹ, אַקְדִּים אִמּוֹ לְאָבִיו בִּדְחִילוּ מ"ט. כְּמָה דְּאוּקְמוּהָ. אֲבָל אִימָּא דְּלֵית רְשׁוּ בִּידָהָא כָּל כַּךְ כְּאָבִיו אַקְדִּים דְּחִילוּ דִּילָהּ.

Transliteration

Translation

"You shall revere every man his mother." HE QUESTIONS: Why does mother precede father, AS IT SAYS, "YOU SHALL REVERE EVERY MAN HIS MOTHER, AND HIS FATHER"? What is the reason? AND ANSWERS: As we explained, his mother is powerless TO INSTILL FEAR like his father. Therefore, THE VERSE leads with her fear first.

chanoch's Commentary

This pasuk is saying that the feminine level of fear is a lower level than the masculine level of fear.

Pasook 28. from the Zohar Sulam Commentary on Parasha Kedoshim

ר' יִצְחָק אָמַר, מַה כְּתִיב לְעֵילָּא, קְדוֹשִׁים תִּהְיוּ. אָתֵי ב"נ לְאִתְקַדְּשָׁא בְּאִתְּתֵיהּ כְּחַד. מִמַּאן הוּא שְׁבָחָא יַתִּיר בְּהַהִיא קְדוּשָּׁה. הֲוֵי אִימָּא מִנוּקְבָּא. בְּגִין כַּךְ אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ.

Transliteration

Translation

Rabbi Yitzchak said: It is written before, "You shall be holy" (Ibid. 2), MEANING that a man needs to sanctify together with his wife. Whose praise for the sanctity is considered paramount? We say it is the woman's, BECAUSE SHE IS NOT AS KNOWLEDGEABLE IN TORAH AND SANCTITY AS THE MAN. Hence, IT STARTS WITH MOTHER, SAYING, "You shall revere every man his mother, and his father."

chanoch's Commentary

The verse tells us to fear our mother and our father before it tells us to be Holy. The verse is saying that the female generates a level of fear that is necessary to experience the level of fear of the father and both levels are required to become Holy.

Pasook 29. from the Zohar Sulam Commentary on Parasha Kedoshim

ר' יְהוּדָה אָמַר, אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, כְּהַאי גַּוְונָא, בְּיוֹם עֲשׂוֹת יְיָ’ אֱלֹהִים אֶרֶץ וְשָׁמָיִם. וּבַאֲתַר אָחֳרָא, אַקְדִּים שָׁמַיִם לָאָרֶץ. אֶלָּא לְאַחֲזָאָה דְּתַרְוַויְיהוּ כַּחֲדָא אִתְעָבִידוּ. אוּף הָכָא אַקְדִּים אִימָּא לְאַבָּא, וּבַאֲתַר אָחֳרָא אַקְדִּים אַבָּא לְאִימָּא, לְאַחֲזָאָה דְּתַרְוַויְיהוּ כַּחֲדָא אִשְׁתָּדָלוּ בֵּיהּ.

Transliteration

Translation

Rabbi Yehuda said: "You shall revere every man his mother, and his father," PLACING THE MOTHER BEFORE THE FATHER; this is similar to THE VERSE, "in the day that Hashem Elohim made the earth and the heaven" (Beresheet 2:4). In another place, heaven precedes earth. The purpose is to show that both heaven and earth were created simultaneously. This is also the case here. He leads mother before father, and elsewhere he leads father before mother, to show that because both strove for him together, BOTH ARE EQUAL IN FEAR AND HONOR.

chanoch's Commentary

This pasuk is explaining our spiritual work. Both males and females have the opportunity to become Holy by doing their spiritual work. Each half of the soul has its work to do and the need for both to unify prior to becoming Holy is necessary.

Pasook 30. from the Zohar Sulam Commentary on Parasha Kedoshim

וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ, שָׁקִיל דָּא לְדָא, וְכֹלָּא כַּחֲדָא אִתְּקָלוּ בְּמַתְקְלָא חַד. דִּכְתִּיב וּשְׁמַרְתֶּם אֶת הַשַׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם, וּכְתִיב זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ. אֶלָּא חַד לְאַבָּא, וְחַד לְאִימָּא. 30(2). כְּתִיב הָכָא אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. וּכְתִיב הָתָם אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ וּמִקְדָּשִׁי תִּירָאוּ. מַהוּ מִקְדָּשִׁי. כְּמַשְׁמָעוֹ, תּוּ מִקְדָּשִׁי אִלֵּין אִינּוּן דִּמְקַדְּשֵׁי גַּרְמַיְיהוּ בְּהַהִיא שַׁעֲתָא. כְּגַוְונָא דָּא, וּמִמִּקְדָּשִׁי תָּחֵלּוּ. אַל תִּקְרֵי מִמִּקְדָּשִׁי, אֶלָּא מִמְּקוּדָּשָׁי. מַה לְהַלָּן מִמְּקוּדָּשָׁי, אַף כָּאן מִמְּקוּדָּשָׁי, דְּאִינּוּן אַבָּא וְאִימָּא.

Transliteration

Translation

"And keep My Shabbatot" (Vayikra 19:3), INDICATES TWO SHABBATOT, THE DAY OF SHABBAT, DENOTING ZEIR ANPIN, AND SHABBAT EVE, DENOTING MALCHUT. BOTH are equal and their weight is the same. THEREFORE, THE VERSE WROTE THEM AS ONE, as is written: "You shall keep the Shabbat therefore; for it is holy to you" (Shemot 31:14); and, "Remember the Shabbat day, to keep it holy" (Shemot 20:8). ONE PLACE WRITES "KEEP" AND ONE PLACE "REMEMBER." Yet one verse deals with the father, DENOTING ZEIR ANPIN, INDICATED THROUGH "REMEMBERING." The other verse is from the mother, DENOTING MALCHUT, INDICATED by "KEEPING."It is written here: "You shall revere, every man, his mother and his father, and keep My Shabbatot." It is written elsewhere: "You shall keep My Shabbatot, and revere My sanctuary" (Vayikra 26:2). What is meant by, "My sanctuary"? It is according to the literal meaning, THE TEMPLE. Another way TO EXPLAIN, "My sanctuary" is that it refers to those who sanctify themselves at that time. Similarly, "and begin at My sanctuary" (Yechezkel 9:6), WHICH HAS BEEN EXPLAINED. Do not read it "at My sanctuary," but rather, 'at My sanctified'. And just as there ITS EXPLANATION is 'My sanctified ones,' here also IN THE VERSE, "AND REVERE MY SANCTUARY," ITS MEANING IS 'My sanctified ones', MEANING THE PEOPLE WHO SANCTIFY THEMSELVES, who are the father and mother.

chanoch's Commentary

Each Shabbat is composed of male and female and each Shabbat is a unified whole. That is what is explained in this pasuk.

Pasook 31. from the Zohar Sulam Commentary on Parasha Kedoshim

אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ. ר"ש אָמַר, כְּתִיב וְאַתֶּם הַדְּבֵקִים בַּיְיָ', וְגוֹ'. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּמִתְדַּבְּקָן בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין דְּאִינּוּן מִתְדַּבְּקָן בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, כֹּלָּא אִתְדְּבָקוּ כַּחֲדָא דָּא בְּדָא.

Transliteration

Translation

"You shall revere every man his mother, and his father." Rabbi Shimon said: It is written, "But you that did cleave to Hashem..." (Devarim 4:4). Fortunate are Yisrael that cling to the Holy One, blessed be He. Because they cling to Him, everything clings together, one with the other.

chanoch's Commentary

In the human realm everything is perceived as separate. Yet everything is one. thus male female Shabbat HaShem and the Schechina are all unified.

Pasook 32. from the Zohar Sulam Commentary on Parasha Kedoshim

ת"ח, בְּשַׁעֲתָא דְּב"נ מְקַדֵּשׁ לְתַתָּא, כְּגוֹן חַבְרַיָּיא דִּמְקַדְּשֵׁי גַּרְמַיְיהוּ מִשַּׁבָּת לְשַׁבָּת, בְּשַׁעֲתָא דְּזִוּוּגָא עִלָּאָה אִשְׁתְּכַח, דְּהָא בְּהַהִיא שַׁעֲתָא רַעֲוָא אִשְׁתְּכַח, וּבִרְכָתָא אִזְדַּמְּנַת. כְּדֵין מִתְדַּבְּקָן כֻּלְּהוּ כְּחַד, נַפְשָׁא דְּשַׁבָּת, וְגוּפָא דְּאִזְדְּמַן בְּשַׁבָּת. וְעַל דָּא כְּתִיב, אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, דְּאִינּוּן זִוּוּגָא חַד בְּגוּפָא, בְּהַהִיא שַׁעֲתָא לְאִתְקַדְּשָׁא. וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. דָּא שַׁבָּת עִלָּאָה וְשַׁבָּת תַּתָּאָה, דְּאִינּוּן מְזַמְּנֵי לְנַפְשָׁא בְּהַהוּא גּוּפָא, מֵהַהוּא זִוּוּגָא עִלָּאָה. וְעַל דָּא וְאֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ, תְּרֵי וְכֹלָּא אִתְדְּבַק דָּא בְּדָא, זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל.

Transliteration

Translation

Come and behold: when man sanctifies himself below such as the friends who sanctify themselves on Shabbat IN THEIR MATING, at the same time when there is supernal mating grace and blessing are set. Then everything joins together, the soul of Shabbat and the body BORN AND prepared on Shabbat. Hence the verse, "You shall revere every man his mother, and his father." They are one pair in body at that moment that he has been sanctified, MEANING THEY HAVE BROUGHT ABOUT WITH THEIR PAIRING A HOLY BODY. "and keep My Shabbatot" refers to the supernal Shabbat, DENOTING ZEIR ANPIN, and the lower Shabbat, DENOTING MALCHUT, who prepare the soul for the body from that supernal pairing, as FROM THE MATING OF ZEIR ANPIN AND MALCHUT THE SOUL IS BORN. Therefore, "and keep My Shabbatot," POINTING TO two. It all cleaves together, the one with the other. Fortunate is the share of Yisrael.

chanoch's Commentary

The process of creation of a man or women child requires the unity above which is Zeir Anpin and the unity below meaning the Malchut which creates the body while the soul is created by the unity of "Zeir Anpin and this can only happen when the two parts of Shabbat are considered unified by the male and female consciousness used during the conception of a child.

Pasook 33. from the Zohar Sulam Commentary on Parasha Kedoshim

ד"א וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ, לְאַזְהָרָה לְאִינּוּן דִּמְחַכָּן לְזִוּוּגַיְיהוּ מִשַּׁבָּת לְשַׁבָּת, וְהָא אוֹקִימְנָא, כְּמָה דִּכְתִּיב, לַסָּרִיסִים אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי. מַאן סָרִיסִים. אִלֵּין אִינּוּן חַבְרַיָּיא דִּמְסָרְסָן גַּרְמַיְיהוּ כָּל שְׁאָר יוֹמִין, בְּגִין לְמִלְעֵי בְּאוֹרַיְיתָא. וְאִינּוּן מְחַכָּאן מִשַּׁבָּת לְשַׁבָּת. הה"ד אֲשֶׁר יִשְׁמְרוּ אֶת שַׁבְּתוֹתַי, כד"א וְאָבִיו שָׁמַר אֶת הַדָּבָר. ובג"כ אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, דָּא גּוּפָא. וְאֶת שַׁבְּתוֹתַי תִּשְׁמֹרוּ, דָּא נַפְשָׁא. וְכֹלָּא אִתְדְּבַק דָּא בְּדָא. זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל. רעיא מהימנא

Transliteration

Translation

Another explanation: "and keep My Shabbatot." Is a warning to those who wait to mate from one Shabbat to another Shabbat. We established, as it is written, "to the eunuchs that keep My Shabbatot" (Yeshayah 56:4). Who are these "eunuchs"? These are the scholars that act like eunuchs all other days in order to toil in the Torah. They wait from Shabbat to Shabbat. This is the essence of the writing, "that keep My Shabbatot." The term, "KEEP," MEANS as it says, "but his father kept the matter in mind" (Beresheet 37:11), MEANING TO WAIT. For this reason, it is written, "and keep My Shabbatot." "You shall revere every man his mother, and his father" refers to THE FATHER AND MOTHER OF the body, "and keep My Shabbatot," refers to THE FATHER AND MOTHER OF the soul. THIS AMOUNTS TO TWO SHABBATOT, ZEIR ANPIN AND MALCHUT. It all comes together, one with the other. Fortunate is the lot of Yisrael.

chanoch's Commentary

This pasuk is esoteric. Students of Torah are taught that Talmud Chachamim - wise students will only be intimate with their wives on the night of Shabbat to reflect the universe and HaShem who it is said only mates on that moment. this is obviously false since we are taught in Kabbalah that Aba and Ema are always in Zevug - unity. If someone is waiting for Shabbat and their wives cycle has them ovulating during weekdays do you think there would be many children?

A Synopsis

The number 32 is emphasized in this section, pertaining to the number of times that Elohim is written in the acts of Creation and the numerical value of Kavod (Honor) and the 32 paths of wisdom. Rabbi Shimon speaks to the Faithful Shepherd, Moses, and tells him to be strong because God will appoint him king on high and below. The sages of Mishnah have said that man's father and mother are Zeir Anpin and the Congregation of Yisrael, Malchut. The Torah is the honor of the father. It is for Yisrael to do the commandments of Aba and Ima, Chochmah and Binah, that are the positive precepts. We hear about the difference between those who hear the precepts direct from God and those who hear them from an intermediary and then obey. The former are children of God and the latter are servants of God.

chanoch's Commentary

I am not sure which section is being referred to. It probably is the verses below but why is it put within verse 33?

Pasook 34. from the Zohar Sulam Commentary on Parasha Kedoshim

אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. פִּקּוּדָא דָּא, שָׁקִיל דָּא לְדָא. שָׁקִיל יְקָרָא דְּאָב וְאֵם, לִיקָרָא דְּשַׁבָּת. לְאַבָּא אַקְדִּים כָּבוֹד, וְהַאי אִיהוּ דְּאָמַר קְרָא, וְאִם אָב אָנִי אַיֵּה כְבוֹדִי וְאִם אֲדוֹנִים אָנִי אַיֵּה מוֹרָאִי. כְּבוֹדִי סָלִיק בְּחוּשְׁבָּן עֲשַׂר אֲמִירָן, ול"ב אֱלֹהִים דְּעוֹבָדָא דִּבְרֵאשִׁית.

Transliteration

Translation

Ra'aya Meheimna (the Faithful Shepherd)

"You shall revere every man his mother, and his father, and keep My Shabbatot." These precepts are equal to each other, since respect for parents is equivalent to the honor for Shabbat. With regard to his father, it first talks of honor, as the verse said, "if then I am the father, where is My honor (Heb. kevodi)? And if I am a master, where is My fear?" (Malachi 1:6) The word Kevodi numerically equals 42 and consists of the ten sayings and 32 times Elohim WRITTEN in the acts of Creation.

chanoch's Commentary

Well we do find out what section is being referred to - Genesis chapters 1 and 2. Which precepts? Honor mother - is this equal to honor father? or is the reverence for mother and father equal to keeping Shabbat?

Pasook 35. from the Zohar Sulam Commentary on Parasha Kedoshim

וּבְכָל אֲתַר כָּבוֹד חֲכָמִים יִנְחָלוּ, וְאוּקְמוּהָ רַבָּנָן, אֵין כָּבוֹד אֶלָּא תּוֹרָה. בְּגִין דְּאִינּוּן לֵ"ב אֱלֹהִים דְּתוֹרָה, יְקָרָא דִּילֵיהּ. וְאִלֵּין אִינּוּן חֲכָמִים דְּאוֹרַיְיתָא, חֲכָמִים בְּחָכְמָה, יָרְתִין הַאי כָּבוֹד וְלָא טִפְּשֵׁי, דְּעָלַיְיהוּ אִתְּמַר, וּכְסִילִים מֵרִים קָלוֹן. וּמְנָלָן דְּמַאן דְּלָא יָדַע בְּאוֹרַיְיתָא אִקְרֵי כְּסִיל, דִּכְתִּיב וּכְסִיל לֹא יָבִין אֶת זֹאת. וְאֵין זֹאת, אֶלָּא תּוֹרָה, דִּכְתִּיב וְזֹאת הַתּוֹרָה אֲשֶׁר שָׂם מֹשֶׁה.

Transliteration

Translation

In every place, "The wise shall inherit honor" (Mishlei 3:35). The sages explained that this "honor" refers to nothing but the Torah, DENOTING ZEIR ANPIN CALLED TORAH, as the 32 expressions of Elohim in the Torah are His honor. THE WORD KAVOD (LIT. 'HONOR' OR 'GLORY') NUMERICALLY EQUALS 32, THE SECRET OF WISDOM, AS EARLIER MENTIONED. These wise men of the Torah, who are the wise in Chochmah, inherit this honor, THE MOCHIN OF 32 ELOHIM. This is not so for the fools about whom it is written, "but fools shall get shame" (Ibid.). How do we know that someone ignorant in Torah is called a 'fool'? As it is written, "nor does a fool understand this" (Tehilim 92:7). The word, "this," refers to Torah, as it is written: "And this is the Torah which Moses set" (Devarim 4:44).

chanoch's Commentary

This pasuk is amazing. The study of Torah causes a person to inherit the level of consciousness of Zeir Anpin. Truly amazing that a human's effort to learn results in an elevation of consciousness.

Pasook 36. from the Zohar Sulam Commentary on Parasha Kedoshim

רַעְיָא מְהֵימָנָא. בְּגִין דַּחֲלִישָׁתָא, פָּתַחְנָא לְפַרְשְׁתָּא בְּאִלֵּין פִּקוּדִין, לְמֶהֱוֵי מְעַט עֶזֶר לָךְ. אִתְתָּקַּף בָּךְ, דְּהָא מַשִּׁרְיָין דִּמְתִּיבְתָּאן אָתָאן לְגַבָּךְ, בְּפִקּוּדָא בָּתַר דָּא, דְּאִיהוּ פִּקּוּדָא לְהַעֲמִיד עָלֶיךָ מֶלֶךְ לְעֵילָּא. וְקוּדְשָׁא בְּרִיךְ הוּא יוֹקִים לָךְ מֶלֶךְ בְּעִלָּאִין וְתַתָּאִין בְּדִיוּקְנֵיהּ. בְּגִין דְּרַבָּנָן דִּמְתִיבְתָּא, עָלַיְיהוּ שְׁכִינְתָּא עִלָּאָה וְתַתָּאָה. וְקוּדְשָׁא בְּרִיךְ הוּא מֶלֶךְ בְּאֶמְצָעִיתָא, אָחִיד בְּעִלָּאִין וְתַתָּאִין הָכִי אַנְתְּ תְּהֵא בְּדִיוּקְנֵיהּ, בְּרָא דִּילֵיהּ, קוּם בִּיקָרָא דְּמַלְכָּא.

Transliteration

Translation

THE HOLY LUMINARY, RABBI SHIMON, SAID TO THE FAITHFUL SHEPHERD: Faithful Shepherd, because you are weak, I have begun this portion with these commandments, in order to be somewhat of a support to you. Be strong as the encampments of the Yeshivot come to you with the following commandment, the precept of instituting a king upon you on high. The Holy One, blessed be He, will appoint you king on high and below in His form, since upon the sages in the Yeshivah rests the supernal Shechinah, BINAH, and also the lower, MALCHUT, THE TWO HEI'S IN THE NAME YUD HEI VAV HEI. And the Holy One, blessed be He, WHO IS THE VAV, is the King in the center OF THE TWO HEI'S, held with the most high and that below, WITH BINAH AND MALCHUT. So you will be in His form, His son. Rise with the glory of the King.

chanoch's Commentary

This is an esoteric verse as is expected in a section of the "Faithful Sheperd". The last sentence in the verse is something that already happened. Moshe rose and continues to rise as HaShem rises. HaShem is continually expanding to share more with the vessel. This is my limited understanding of this pasuk.

Pasook 37. from the Zohar Sulam Commentary on Parasha Kedoshim

קָם רַעְיָא מְהֵימָנָא, וְסָלִיק יְדוֹי לְעֵילָּא, וְאָמַר, יְהֵא רַעֲוָא דִּילָךְ עִלַּת הָעִלּוֹת, דְּאַנְתְּ מִתְעַלֶּה מֵעִלּוֹי לְעִלּוֹי, עַד דְּלֵית עִלּוֹי. אֶלָּא דְּאַנְתְּ לְעֵילָּא מִכָּל עִלּוֹי. למיהב לִי חֵילָא, לְמֶעְבַּד רְעוּתָךְ בְּדַרְגִּין דִּילָךְ, דְּאִינּוּן אַבָּא וְאִימָּא, וַאֲנָא בְּרָא דִּלְהוֹן. וּבְיִחוּדָךְ תַּרְוַויְיהוּ אֶחָד. וְאַנְתְּ שַׁקְלַת דְּחִילוּ דְּאַבָּא וְאִימָא, לִדְחִילוּ דִּילָךְ, בָּתַר דְּאַנְתְּ בְּאֶמְצָעִיתָא חַד, וְלָא תְּרֵין, בְּלָא שׁוּתָּפוּ, אע"ג דְּאִינּוּן חַד בְּשׁוּתָּפוּ דִּילָךְ, אֲבָל אַנְּתְּ חַד בְּלָא שׁוּתָּפוּ דְּתִנְיָינָא. וּבְגִין דָּא אִתְּמַר בָּךְ, וְאֵין אֱלֹהִים עִמָּדִי.

Transliteration

Translation

The Faithful Shepherd rose, raised his hands upwards, TO KETER, and said: 'May it be Your will, the cause of all causes, who rises from cause to cause, so there is no cause ABOVE YOU. You are above any cause. MAY IT BE YOUR WILL to give me strength to do Your will within your levels,' being Aba and Ima, MEANING CHOCHMAH AND BINAH. 'And I am their son,' SINCE THE FAITHFUL SHEPHERD IS MOSES, REFERRING TO DA'AT, BEING THE OFFSPRING OF CHOCHMAH AND BINAH. With your unity, the two are one. You have equated the fear of Aba and Ima to the fear of You, in as much as You are in the middle, AS CHOCHMAH AND BINAH ARE RIGHT AND LEFT WITH KETER ABOVE THEM IN THE MIDDLE. They are one, not two, without any sharing. Even though they, ABA AND IMA, are one through your partnership, you are one without any other participant. For this it is written about you, "and there is no Elohim with Me" (Devarim 32:39).

chanoch's Commentary

In my opinion, this is the source of the teaching that the gimmel reshenot - the upper 3 Sefirot are one. All three never separate - they are always in unity. This of course is a paradox. How does something with 3 Names be One thing? To understand how this is reconciled and not a paradox one needs to understand that a Name is an attribute.

Pasook 38. from the Zohar Sulam Commentary on Parasha Kedoshim

הַב לִי חֵילָא, לְאִתְּעָרָא בִּיקָרָךְ בְּקַדְמֵיתָא. וּלְבָתַר בִּיקָרָא דְּאָבִי וְאִמִי דְּבִשְׁמַיָּא, דְּאוּקְמוּהָ עָלַיְיהוּ, גּוֹזֵל אָבִיו וְאִמּוֹ וְאוֹמֵר אֵין פָּשַׁע חָבֵר הוּא לְאִישׁ מַשְׁחִית. וְאוּקְמוּהָ מָארֵי מַתְנִיתִין, אֵין אָבִיו, אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא. וְאֵין אִמּוֹ, אֶלָּא כ"י. וִיקָרָא דִּילָךְ אַבָּא חָכְמָה, דְּכָלִיל עֲשַׂר סְפִירוֹת מִתַּתָּא דִּילֵיהּ לְעֵילָּא, וְתַרְוַויְיהוּ אִינּוּן כּוּרְסְיָיא סַפְסָל תְּחוֹתָךְ לִיקָרָךְ.

Transliteration

Translation

Give me strength to stir myself first to honor You, and then afterwards in honor of my father and mother in Heaven, AS THEY ARE ZEIR ANPIN AND MALCHUT, regarding whom the verse has been explained, "He who robs his father or his mother, and says, 'It is no transgression;' he is a companion of a destroyer" (Mishlei 28:24). The sages of the Mishnah have established that his father is none other than the Holy One, blessed be He, ZEIR ANPIN, and his mother is none other than the Congregation of Yisrael, BEING MALCHUT. Your honor refers to Aba, NAMELY, CHOCHMAH, included in his ten Sfirot from below upward, AS CHOCHMAH DOES NOT GLOW FROM BELOW UPWARD. And both of them, CHOCHMAH AND BINAH, are the throne and bench beneath you for your glory.

chanoch's Commentary

This pasuk is speaking about the 10 sefirot of Keter, in my opinion. Yet Keter has not separation and thus all of the inner 10 Sefirot are not separated as they are in other levels.

Pasook 39. from the Zohar Sulam Commentary on Parasha Kedoshim

וְהָכִי תַּקִּינוּ, לְמֶהֱוֵי קָטָן מְכַבֵּד לַגָּדוֹל דִּלְעֵילָּא מִנֵּיהּ. אַבָּא, אִיהוּ חָכְמָה, הֲלֹא אָב אֶחָד לְכֻלָּנוּ, לְמֶהֱוֵי מְשַׁמֵשׁ תְּחוֹתָךְ, וְאַנְתְּ כֶּתֶר עֶלְיוֹן עַל רֵישֵׁיהּ. וְלֵית כֶּתֶר עֲלָךְ, וְלֵית אֱלָהָא אָחֳרָא. וְאִימָּא, לְשַׁמְּשָׁא לְאַבָּא. דְּאִיהוּ תְּחוֹתֵיהּ לְמֶהֱוֵי כִּסֵּא תְּחוֹתֵיהּ.

Transliteration

Translation

So they set and proclaimed that the junior respect the senior above him. Aba, being Chochmah, since there is only one father for us all, may serve under You and You shall be a supernal crown over his head. There is no crown above You, nor any other deity. Ima, NAMELY BINAH, NEEDS to serve Aba, as she is beneath him, and is his throne beneath him.

chanoch's Commentary

This pasuk is clear as it is written for students of Kabbalah.

Pasook 40. from the Zohar Sulam Commentary on Parasha Kedoshim

וַיֹּאמֶר אִיהוּ, בְּכָל מַאֲמָר, עַד תְּלָתִין וּתְרֵין, יְהִי כֵּן, וַיְהִי כֵן. וְאִיהִי, עֲבִידַת מַאֲמָרֵיהּ מִיַּד. וּבְגִין דְּעֲבִידַת מַאֲמָרֵיהּ וְצִוּוּיֵהּ בְּלָא עִכּוּבָא כְּלַל, בל"ב שְׁבִילִין דִּבְהוֹן אִתְבְּרֵי כָּל עוֹבָדָא דִּבְרֵאשִׁית, אִתְקְרִיאַת כָּבוֹד, וּבְהֵיכָלוֹ כֻּלּוֹ אוֹמֵר כָּבוֹד. בָּרוּךְ כְּבוֹד יְיָ’ מִמְּקוֹמוֹ. אַיֵּה מְקוֹם כְּבוֹדוֹ לְהַעֲרִיצוֹ.

Transliteration

Translation

"And said" (Beresheet 1). ABA appears in every saying, as many as 32 TIMES ELOHIM, WHERE IT SAID, "and it was so." And she, IMA, carried out what He said at once. Because she did His commandments without any delay in the 32 paths OF CHOCHMAH, ILLUMINATING THE 32 ELOHIM IN BINAH, with them were created everything in the acts of Creation. She is called 'glory', AS THE WORD NUMERICALLY EQUALS 32, AS IT IS WRITTEN: "and in His temple everyone speaks of His glory" (Tehilim 29:9). ALSO, "Blessed be the glory of Hashem from His place" (Yechezkel 3:12); also, 'Where is the place of His Glory to adorn Him'. ALL THESE REFER TO BINAH, CALLED 'GLORY'.

chanoch's Commentary

We learn that the code word "Glory" is always referring to Binah - yet Binah is unified with Chochmah and Keter as discussed above.

Pasook 41. from the Zohar Sulam Commentary on Parasha Kedoshim

וְתַרְגּוּם כְּבוֹד אָבִיו, יְקָרָא דַּאֲבוּהִי. וְדָא תּוֹרַת יְיָ’ תְּמִימָה, עָלָהּ אִתְּמַר יְקָרָה הִיא מִפְּנִינִים. וְיִשְׂרָאֵל דְּאִתְקְרִיאוּ בָּנִים, בִּכְלַל בֵּן וּבַת, מִסִּטְרָא דְּתִפְאֶרֶת וּמַלְכוּת. דְּאִינּוּן בֵּן וּבַת, יְקָרָא דְּאָבִיו וְאִמּוֹ, לְמֶעְבַּד צִוּוּיֵיהּ, וְצִווּי דִּילֵיהּ, אִינּוּן פִּקוּדִין דַּעֲשֵׂה. וְהָא אוּקְמוּהָ מָארֵי מַתְנִיתִין, יֵשׁ מְצוּוֶּה וְעוֹשֶׂה. ובג"כ ®אִיהוּ נַעֲשֶׂה וְנִשְׁמָע. וְהַאי אִיהוּ כָּבוֹד דְּאַבָּא וְאִימָא, דִּיצַוֶּה לִבְרֵיהּ דְּיֶעְבַּד הָכֵי וְאִיהוּ עָבֵיד מִיַּד, בְּלָא עִכּוּבָא כְּלַל.

Transliteration

Translation

The Aramaic translation of the honor of his father is 'yakra'. "The Torah of Hashem is perfect" (Tehilim 19:8), about which is written: "She is more precious (Heb. yekarah) than rubies" (Mishlei 3:15). Hence, THE TORAH, BEING THE SECRET OF ZEIR ANPIN, CALLED 'PRECIOUS', IS THE HONOR OF THE FATHER. Yisrael, called 'children', ARE comprised of son and daughter from the aspect of Tiferet and Malchut. It is for these, son and daughter, the precious ones of the father and mother, BEING CHOCHMAH AND BINAH, to do the command OF ABA, and the commandments OF ABA AND IMA are the positive precepts. The sages of the Mishnah have established the concept of being commanded and keeping it. Hence, "will we do and obey" (Shemot 24:7), since that is the honor of Aba and Ima. They command the son to do, and he does at once without any delay.

chanoch's Commentary

This is a very esoteric pasuk.

Pasook 42. from the Zohar Sulam Commentary on Parasha Kedoshim

וְעִלַּת עַל כֹּלָּא, אֲנָא בָּעֵי לְאִשְׁתַּדְּלָא בִּיקָרָךְ, לְתַקֵּן מִדּוֹת דְּאַבָּא וְאִימָּא, לִיקָרָךְ. תְּהֵא בְּעֶזְרִי לְסַדְּרָא כֹּלָּא כַּדְקָא יֵאוֹת. וְאַנְתְּ תְּסַדֵר לִי, וּלְכָל מָארֵי מְתִיבְתָּאן עֵילָּא וְתַתָּא, וּמַשִּׁרְיָין דְּמַלְאָכִין עִלָּאִין וְתַתָּאִין, לְמֶהֱוֵי מְתַקְּנִין וּמְסַדְּרִין לִיקָרָא דִּילָךְ, וְלִיקָרָא דְּאַבָּא וְאִימָּא, לְמֶהֱוֵי סַפְסָל תְּחוֹת רַגְלוֹי. וּלְמֶעְבַּד צִוּוּיֵיהּ בְּכָל פִּקוּדִין דִּילֵיהּ. וּלְמִדְחַל מִנֵּיהּ בְּכָל פִּקוּדִין דְּלָא תַּעֲשֶׂה.

Transliteration

Translation

O Supernal cause OF ALL CAUSES, KETER, I wish to strive for your honor, to establish the attributes of Aba and Ima, BEING CHOCHMAH AND BINAH, for your honor's sake. Help me to arrange everything properly. You will arrange for me and for all masters of the Yeshivot above and below. And the camps on high and the low angels will be arranged and ready for your honor, KETER, and for the honor of Aba and Ima, CHOCHMAH AND BINAH, to serve as a stool under His feet, to do the bidding OF ABA AND IMA in all His precepts, and to fear Him in all the negative precepts.

chanoch's Commentary

This is describing how the government of the universe is structured in my opinion.

Pasook 43. from the Zohar Sulam Commentary on Parasha Kedoshim

וְהַאי אִיהוּ אִישׁ אִמּוֹ וְאָבִיו תִּירָאוּ, וְסָמִיךְ לֵיהּ וְאֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. וּבִקְרָא אַחֲרִינָא וְאֶת מִצְוֹתַי תַּעֲשׂוּ. מִסִּטְרָא דְּפִקּוּדִין דַּעֲשֵׂה דְּאִינּוּן כָּבוֹד, אַקְדִּים אַבָּא לְאִימָּא, וְדָא י"ה. מִסִּטְרָא דְּלָא תַּעֲשֶׂה, אַקְדִּים אִימָּא לְאַבָּא, וְדָא הֵ"י. וְהַיְינוּ כְּבוֹד אֱלֹהִים הַסְתֵּר דָּבָר. לְאִלֵּין דְּלָא מִשְׁתַּדְּלֵי בְּהַאי כָּבוֹד, הַסְתֵּר דָּבָר מִנַּיְיהוּ.

Transliteration

Translation

This is the meaning of, "You shall revere every man his mother, and his father," adjacent to, "and keep My Shabbatot," and in another verse, "and keep My commandments" (Vayikra 26:3). From the standpoint of the positive precepts such as honor, the father precedes mother. That is Yud-Hei, INDICATING ABA FIRST, AS POSITIVE PRECEPTS ARE FROM ABA'S ASPECT. Now from the side of the negative precepts, REPRESENTING FEAR, mother precedes father. This points to Hei-Yud, WHERE IMA, HEI, PRECEDES ABA, WHO IS YUD. This is the essence of, "It is the glory of Elohim to conceal a thing" (Mishlei 25:2). For those who do not strive for this honor, NAMELY, THE precepts, this thing is to be concealed from them.

chanoch's Commentary

To further understand this pasuk i direct you to Rabbi Ashlag's essay "Revealing One Handbreath while Concealing Two" available on the Yeshshem website.

Pasook 44. from the Zohar Sulam Commentary on Parasha Kedoshim

וְעָלַיְיהוּ אִתְּמַר, וּכְסִילִים מֵרִים קָלוֹן. אִלֵּין אִינּוּן עַמֵּי הָאָרֶץ, בָּתַר דְּלָא מִשְׁתַּדְּלִין בְּהַאי כָּבוֹד דְּאוֹרַיְיתָא, וְאֵיךְ אָמְרִין אָבִינוּ שֶׁבַּשָּׁמַיִם שְׁמַע קוֹלֵנוּ חוּס וְרַחֵם עָלֵינוּ וְקַבֵּל תְּפִלָּתֵנוּ. הָא אִיהוּ לֵימָּא לוֹן, וְאִם אָב אָנִי אַיֵּה כְבוֹדִי, אַיֵּה אִשְׁתַּדְּלוּתָא דִּלְכוֹן בְּאוֹרַיְיתָא, וּבְפִקּוּדִין דִּילִי, לְמֶעְבַּד צִוּוּיַי, דְּמַאן דְּלָא יָדַע בְּצִוּוּיָיה דְּמָארֵיהּ, אֵיךְ יַעְבִיד לֵיהּ.

Transliteration

Translation

About them is said: "but fools shall get shame" (Mishlei 3:35). This refers to the unlearned, for they do not work for the glory of Torah. How can they say, 'Our Father, who is in heaven, hear our voice, have pity and compassion upon us, and accept our prayer.' THE HOLY ONE, BLESSED BE HE, replies to them: "if then I am the father, where is My honor?" (Malachi 1:6) THE MEANING IS, 'where are your efforts on behalf of Torah and observance of My precepts?' For if someone does not know the precepts of his Master, how can he worship Him?

chanoch's Commentary

Prayer works as we know. How is this possible in view of this pasuk? This is when we begin to realize that every human does some precepts even if they do not realize this. Every one does a good deed sometime.

Pasook 45. from the Zohar Sulam Commentary on Parasha Kedoshim

בַּר מִמַּאן דְּשָׁמַע מֵחֲכָמִים וְעָבֵד, וְהַאי אִיהוּ דְּקַבִּיל נַעֲשֶׂה וְנִשְׁמָע. ועכ"ד, מַאן דְּלָא קַבִּיל מִמָּארֵיהּ, אֶלָּא מִשְלוּחֵיהּ, אִיכָּא אַפְרָשׁוּתָא. וּמַאי אַפְרָשׁוּתָא אִית בֵּין דָּא לְדָא. דְּהָא כְּתִיב, מֹשֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּלְבָתַר וּמְסָרָהּ לִיהוֹשֻׁעַ. אֲנָא קַבִּילְנָא, וּלְבָתַר מוֹסַרְנָא לְכֻלְּהוּ. וְהָכִי מַאן דִּמְקַבֵּל מֵאָחֳרָא, כְּקַבָּלַת סִיהֲרָא וְכֹכָבַיָּיא מִשִּׁמְּשָׁא, וּבְהַאי קִבּוּל אִתְמְלֵי. וּמַאן דִּמְקַבֵּל יָכִיל לְאִסְתַּלְּקָא מִנֵּיהּ נְבִיעוּ, כְּמָה דַּחֲזֵינָא בְּשִׁמְשָׁא וְסִיהֲרָא, דְּאִסְתַּלְּקַת נַהוֹרָא דִּלְהוֹן, בְּלֵילְיָא, דְּלָא נָהִיר שִׁמְשָׁא, אֶלָּא בִּימָמָא. וְסִיהֲרָא בְּלֵילְיָא.

Transliteration

Translation

The exception is one who hears from the scholars and performs, EVEN THOUGH HE DOES NOT UNDERSTAND ON HIS OWN. This is like the verse, "will we do and obey," MEANING HE LISTENS TO THE SCHOLARS AND PERFORMS. Nonetheless, there is a difference for the person that does not receive it from his Master, but only from His messenger. What is the difference between one and the other? It is written that Moses received the Torah from Sinai, and later passed it to Joshua. 'I, THE FAITHFUL SHEPHERD, received and transmitted to them all.' So for he who receives from someone else, IT IS SIMILAR to when the moon and stars receive their light from the sun, and with this reception they are fulfilled. In the case of one who receives, it is possible that this bounty may depart from him, as we see regarding the sun and moon that their light departs at night, since the sun illuminates only by day, and the moon only at night.

chanoch's Commentary

This pasuk is explaining how elevated is Moshe over the other prophets. It has many other teachings as well as is understood by students of Kabbalah.

Pasook 46. from the Zohar Sulam Commentary on Parasha Kedoshim

וְאִי תֵּימָא דְּהַהוּא נְהוֹרָא דְּסִיהֲרָא מִשִּׁמְּשָׁא אִיהוּ, דאע"ג דְּאִתְכְּנִישׁ, נָהִיר בְּסִיהֲרָא וְכֹכָבַיָּא, הָא חֲזֵינָן מִסִּטְרָא אָחֳרָא בְּלָקוּתָא דְּסִיהֲרָא וְשִׁמְּשָׁא דְּאִסְתְּלַּק נְהוֹרַיְיהוּ, וְאִשְׁתָּאָרוּ כְּגוּפָא בְּלָא נִשְׁמְתָא, דְּאִית אָדוֹן עֲלֵיהֶם מַחֲשִׁיךְ מְאוֹרֵיהֶם. אֲבָל עִקָּרָא דִּנְהוֹרָא, הַהוּא אֲתַר דִּנְבִיעַ דְּלֵית פְּסָק לִנְהוֹרָא דִּילֵיהּ, וְלָא אִית עָלֵיהּ אֱלָהָא אָחֳרָא לְמִפְסַק מִנֵּיהּ נְהוֹרֵיהּ.

Transliteration

Translation

You may say that the light of the moon is from the sun; even though ITS LIGHT is gathered, it glows by the moon and stars. HENCE, THE SUN SHINES ALSO AT NIGHT. AND ANSWERS: From another standpoint, we see at an eclipse of the moon and sun that their light has departed and they remain like a body without soul. This is due to the fact that there is a master over them that darkens their light. The essence of the light however, is that place from where it flows, which light never stops. There is no other deity above it that will cut off its light.

chanoch's Commentary

This pasuk refers to Keter. Also it is important to realize what is being taught in this pasuk. Light never goes away unless directed by a higher level of government - a higher master.

Pasook 47. from the Zohar Sulam Commentary on Parasha Kedoshim

וְעִלַּת הָעִלּוֹת, בָּתַר דְּאַנְתְּ תַּמָּן, לֵית פְּסָק לִנְבִיעוּ דִּנְהוֹרָא דְּאוֹרַיְיתָא. יְהֵא רַעֲוָא דִּילָךְ דְּלָא תָּזוּז מֵאַבָּא וְאִימָּא דִּילִי, וְלָא מִבְּנוֹי. וְהָכִי מַאן דְּאָמִית גַּרְמֵיהּ עַל אוֹרַיְיתָא, דְּהִיא יְקָרָה, אִתְקַיְּימַת בֵּיהּ, וְלָא מַפְסְקַת מִנֵּיהּ. מַה דְּלָאו הָכִי, מַאן דְּלָא יִשְׁתַּדֵּל בָּה, אֶלָּא אע"ג דְּעָבֵד צִוּוּי חֲכָמִים, אִיהוּ שַׁמָּשׁ דִּלְהוֹן, עֶבֶד וְלָא בֵּן, אֲבָל אִי אִיהוּ מְהֵימָנָא, מָארֵיהּ אַשְׁלִיט לֵיהּ בְּכָל דִּילֵיהּ.

Transliteration

Translation

O cause of causes, in as much as you are there, IN TORAH, there is no interruption to the flow of the light of Torah. May it please your never to move away from my father and mother, NAMELY TORAH AND PRECEPTS, ZEIR ANPIN AND MALCHUT, and also not from His children, NAMELY, YISRAEL. And so for he who strains himself for the sake of the Torah, which is precious, THE TORAH will be lasting within him and will not ever be cut off from him. This is not true for he who does not busy himself with it. Even though he observes the precepts of the sages, MEANING THAT HE OBEYS THE SCHOLARS AND OBSERVES AS WE MENTIONED, he serves them. He is then a servant not a son. But if he is a trustful SERVANT, his Master causes him to be in control of all that is His.

chanoch's Commentary

This is also an amazing pasuk. It explains why some religious students of Torah do not benefit on the physical level. It is an indication that he may not be a trustful or trustworthy servant.

Pasook 48. from the Zohar Sulam Commentary on Parasha Kedoshim

אֲבָל מַאן דְּלָא אִשְׁתְּדַּל בְּאוֹרַיְיתָא, וְלָא מְשַׁמֵּשׁ חֲכָמִים, לְמִשְׁמַע מִנַּיְיהוּ פִּקוּדִין, לְקַיֵּים נַעֲשֶׂה וְנִשְׁמָע. אֶלָּא דְּסָּרַח וְעָבַר עַל לֹא תַּעֲשֶׂה, אִיהוּ שָׁקִיל לְאוּמִין דְּעָלְמָא עע"ז, בְּנוֹי דְּסָמָאֵ"ל וְנָחָשׁ, דְּאִתְּמַר בְּהוּ, וּכְסִילִים מֵרִים קָלוֹן, דְּלָא בָּעוּ לְקַבְּלָא אוֹרַיְיתָא, דְּכָל דְּלֵית בֵּיהּ תּוֹרָה, לֵית בֵּיהּ כָּבוֹד, דְּאִתְּמַר בָּהֶם כָּבוֹד חֲכָמִים יִנְחָלוּ.

Transliteration

Translation

But one who does not toil in Torah does not serve the sages as to obey them regarding precepts, to fulfill, "will we do and obey." He sins and transgresses the negative precepts. He is considered AND IS LIKENED TO the idolatrous nations of the world, the children of Samael and the serpent, of whom it says, "but fools shall get shame" (Mishlei 3:35) as they refused to receive the Torah. He who does not possess Torah lacks any honor, as it says about them, "the wise shall inherit honor" (Ibid.).

chanoch's Commentary

This pasuk continues to explain why some "religious" people are not receiving the physical benefits that one would think they had earned. It is indicating their inner feelings about the Torah. They study Torah at a surface level and receive the equivalent measure for measure.

Please note that the section of the "Faithful Shepherd did not close. This indicates that the next section is continuing the discussion and teachings coming from the soul of Moshe.

Everyone Revere His Mother and Father

Zohar Kedoshim - Section 4 - You shall Revere Every Man His Mother and His Father

Zohar Sulam Commentary on Parasha Kedoshim Section 4

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