It is recommended to study / read / scan the section prior to reading the Synopsis
The Faithful Shepherd begins Ki Tetze by talking about people who defame someone's character, and how they must be punished. He refers in this context to a person who defames a virgin of Yisrael, to the spies who went out and gave false reports about the land they saw, and to Esther, who was worthy of the Holy Spirit. He says that those who know only the surface or revealed interpretation of the Torah know nothing of its mysteries; they are poor in knowledge and are referred to as riding upon an donkey. They are from the aspect of the Tree of Knowledge of Good and Evil. Moses talks about the mystery of Esther and her relationship with the Shechinah who gives a person many special attributes. Esther was protected from Ahasuerus just like Sarai was protected from the Pharaoh. The Faithful Shepherd returns to the issue of defamation, and says that those who speak ill of the Shechinah will be stricken in their souls. He talks about the righteous man with whom things do not go well, and the evil man with whom they do. We learn that when the Torah was given, the first tablets that were broken were comparable to virginity in that they testified to the whole Torah; the Torah's groom, Moses, broke her virginity. Next Elijah and all the heads of the Yeshivah bless the Faithful Shepherd. Elijah speaks to Moses about his role and the role of Abraham in relationship to Malchut; he says that Moses spoke out against Yisrael when they made the golden calf and thus he defamed Malchut.
Pasook 1. from the Zohar Commentary on the Parasha Ki Teitzei.
וְעָנְשׁוּ אוֹתוֹ מֵאָה כֶסֶף וְגוֹ'. פִּקּוּדָא דָּא, לָדוּן בְּדִין, מוֹצִיא שֵׁם רָע. הה"ד, וְעָנְשׁוּ אוֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל. רַבָּנָן, וְהַאי אִיהוּ בָּתַר נִשּׁוּאִין, דְּאָמַר לָא מָצָאתִי לְבִתְּךָ בְּתוּלִים, וְלָאו כָּל שֵׁם רָע שָׁקוּל, דִּמְרַגְלִים דְּאַפִּיקוּ שׁוּם בִּישׁ עַל אַרְעָא, אִתְעֲנָשׁוּ בְּגִינָהּ, וּמִיתוּ וְלָא זָכוּ לָהּ. וְאִתְּתָא קַרְקַע אִיהִי בְּאַרְעָא, כְּמָה דְּאוּקְמוּהָ, אֶסְתֵּר קַרְקַע עוֹלָם הָיְתָה.
Ra'aya Meheimna (the Faithful Shepherd) "and they shall fine him a hundred shekels of silver..." (Devarim 22:19). We are commanded to punish whoever defames someone's character. This is the meaning of, "and they shall fine him a hundred shekels of silver, and give them to the father of the girl, because he has brought out an evil name upon a virgin of Yisrael." The Faithful Sheperd said, Sages, this applies to after the wedding, since he says, "I found not your daughter a virgin" (Ibid. 17). Not all evil names are alike, since the spies who spread an evil name on the land were punished for it by dying and not meriting it. A woman is like ground, which is why the spies were considered as one defaming the character of a woman. It is like the explanation that Esther was the ground.
There are many practical spiritual rules being expressed in this Pasook. Our words that we may consider truthful but are actually judgments that we do not have the right to make or express are needing to be evaluated against a hierarchy of different levels. The statements that defame someone, at the lowest level take a fine by the court of 100 shekels of silver and tat the highest level require death. Know that this death does not need to manifest immediately. We also learn that Esther which means concealed or hidden is the ground which is malchut. We know that the Keter is needing to be concealed yet in this Pasook we learn that Malchut needs to be concealed. Look at the example of a seed in a fruit. The seed is concealed in the fruit and then is concealed in the ground. Contemplate this as well as to why is this necessary. Learn why Marital intimacy needs to done "under the covers of darkness". The phrase 100 Shekels of Silver represent the complete vessel of the sharing vessel. In essence the fine of 100 shekels of Silver restores the damage in a complete way. It represents the full level of Teshuvah. This comes from the gematria of 430 for the word Shekel; the 100 and Cesef meaning both money and Silver which represents the right column and the gematria of 161 (with the Colel) representing Venakay - a form of Mercy and Cleansing through Mercy.
Pasook 2. from the Zohar Commentary on the Parasha Ki Teitzei.
וְאִי תֵּימְרוּן שׁוּם בִּישׁ עָלָהּ, דְּאִסְתְּאָבַת בַּאֲחַשְׁוֵרוֹשׁ, וְזָכְתָה לְאִתְלַבְּשָׁא בָּהּ רוּחָא דְּקֻדְשָׁא הה"ד וַתִּלְבַּשׁ אֶסְתֵּר מַלְכוּת. הָא אָמַר קוּדְשָׁא בְּרִיךְ הוּא, אֲנִי יְיָ' הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֺֹא אֶתֵּן וּתְהִלָּתִי לַפְּסִילִים. וְרוּחָא דְּקֻדְשָׁא שְׁכִינְתָּא הֲוַת, דְּאִיהִי שֵׁם דְּאִתְלַבְּשַׁת בְּאֶסְתֵּר.
You may say that Esther has a bad reputation BY SAYING that she was defiled with Ahasuerus, YET she was worthy that the Holy Spirit, WHICH IS MALCHUT, would be clothed in her as written, "Esther put on her royal apparel" (Ester 5:1). IN THAT CASE, YOU ARE BRINGING OUT AN EVIL NAME ON MALCHUT. Yet the Holy One, blessed be He, said, "I am Hashem, that is My name, and My glory will I not give to another, neither My praise to carved idols" (Yeshayah 42:8), WHICH IS THE SHECHINAH CALLED 'NAME', 'GLORY' AND 'PRAISE'. The Holy Spirit is the Shechinah and is a name that was clothed with Esther. HOW CAN YOU SAY SHE WAS DEFILED WITH AHASUERUS?
One midrash says she was not defiled by Ahasuerus but he slept with a demon who looked like Esther and his semen was used by the negative side just as Adam's semen was used by L.L. to populate the 7 lover levels of earth. These people are described in the Zohar and are an exact match to the descriptions made by the modern generation of UFO abductees. This applies to all of the descriptions of grey's blue's, noseless, people, some who need wheat and create crop circles, and some who need water and are always found around large bodies of natural water. This is one of the reason we are told to stay away from large natural bodies of water during the negative 3 weeks. Another midrash says that the King of Persia that was Esther's son or gandson who ordered the rebuilding of the Temple in Jerusalem was a Jewish soul since he was the "son" of Esther. How do we reconcile these conflicting statements. This and this are the words of the ever living HaShem. One manifests in some dimensions and some manifest in other dimensions. Which one happened in our dimension? i will leave this to you to decide for yourself or to determine that it is not necessary to know this information to do your spiritual work.
Pasook 3. from the Zohar Commentary on the Parasha Ki Teitzei.
אֲבָל רַבָּנָן, וַוי לְאִינּוּן דְּאַכְלִין תֶּבֶן תְּבֵל דְּאוֹרַיְיתָא וְלָא יָדַע בְּסִתְרֵי דְּאוֹרַיְיתָא, אֶלָּא קַלִין וַחֲמוּרִין דְּאוֹרַיְיתָא, קָלִין תֶּבֶן דְּאוֹרַיְיתָא, חוּמְרָא דְּאוֹרַיְיתָא, חִטָּה, חֵט ה', אִילָנָא דְּטוֹב וְרָע.
Yet sages, woe to those who eat the chaff and ears of corn of the Torah, that is, whose Torah is mixed of good and evil like chaff and ears of corn that are a mixture of food and klipot. Such a man knows nothing of the mysteries of the Torah, but only light and weighty precepts; the light is the chaff of the Torah, namely the refuse, and the weighty precepts of the Torah are wheat, which contains both food and refuse. Chet and Tet of wheat (Heb. chitah) are the refuse and Hei is good. This is the secret of the Tree of Knowledge of Good and Evil, as the Sages said that the Tree of Knowledge of Good and Evil was wheat.
You now know the reason that the Monsanto company chose corn to be the Genetic modulation or GMO as seen recently on the marketing phrase on corn chips and the like.
Pasook 4. from the Zohar Commentary on the Parasha Ki Teitzei.
לֵית דַּרְכָּא דְּמַלְכָּא וּמַטְרוֹנִיתָא, לְמִרְכַּב עַל חֲמָרָא, אֶלָּא עַל סוּסְוָון. הה"ד כִּי תִרְכַּב עַל סוּסֶיךָ מַרְכְּבוֹתֶיךָ יְשׁוּעָה. דְּאֵין מְזַלְזְלִין בְּמַלְכוּתָא, לְמִרְכַּב מַטְרוֹנִיתָא עַל חֲמָרָא. כ"ש מַלְכָּא, לֵית דֵּין אֲתָר הֶדְיוֹט עֶבֶד, דְּאָרְחֵיהּ לְמִרְכַּב עַל חֲמָרָא. וּבג"ד כְּתִיב בֵּיהּ בְּמָשִׁיחַ, עָנִי וְרוֹכֵב עַל חֲמוֹר. עָנִי אִיהוּ תַּמָּן בְּסִימָן, עֵרוּבִין נִדָּה יְבָמוֹת, וּשְׁאַר מַתְנִיתִין בִּכְלָל. וְלָא אִתְקְרֵי תַּמָּן מֶלֶךְ, עַד דְּרָכִיב בְּסוּסְיָא דִּילֵיהּ כְּנֶסֶת יִשְׂרָאֵל.
It is not the custom of the King and the Matron to ride a donkey (Heb. chamor), namely the literal understanding (Heb. chomer) of the Torah, which is wheat and the Tree of Knowledge of Good and Evil as mentioned. Instead they ride on horses, the secret of the mysteries of the Torah. This is the meaning of, "you ride upon your horses, your chariots of salvation" (Chavakuk 3:8). For Malchut is not treated lightly so as to have the Queen ride on a donkey, and even more so the King, for it is no place for commoners and servants, that is Metatron that is called a commoner and a servant, whose way is to ride a donkey. This is why it says of Messiah, when Yisrael will have no merit, "humble (Heb. ani), and riding upon an donkey" (Zecharyah 9:9). Ani stands for the Mishnah orders of Eruvin, Nidah and Yevamot, the initials of which form 'Ani (Eng. "Poor"). The rest of the orders of the Mishnah are comprised in these, which indicates that as long as one does not know the Mysteries of the Torah but only the revealed Torah, one is poor in Knowledge and riding upon an donkey, which is the aspect of the Tree of Knowledge of Good and Evil. The Holy One, Blessed be He, is not considered a King until He rides on His horse, which is the Congregation of Yisrael, namely Malchut, according to the Secret of "I compare you, O my love, to a mare of the chariots of Pharaoh" (Shi Hashirim 1:9), WHICH IS WHOLLY GOOD WITHOUT ANY EVIL.
Please reread this Pasook. Internalize its message which is truly amazing. If you ask someone to read / scan / study Zohar and they tell you they are not ready they need to learn Talmud for more years, show them this Zohar pasook and explain that it is telling us to get out of the physical or the Chamor one must study Zohar and the secrets of the Torah to do astral travel to the dimension, and worlds that HaShem created for the work of Mankind. All of the other spiritual paths teach one to travel to the levels of malchut and this Pasook is teaching us to do our spiritual work in a complete way and not follow the other paths if we want to reach completion.
Pasook 5. from the Zohar Commentary on the Parasha Ki Teitzei.
קוּדְשָׁא בְּרִיךְ הוּא כַּד אִיהוּ לְבַר מֵאַתְרֵיהּ, לָאו אִיהוּ מֶלֶךְ. וְכַד אִתְהַדָּר לְאַתְרֵיהּ, וְהָיָה יְיָ' לְמֶלֶךְ. וְהָכִי יִשְׂרָאֵל, אִתְּמַר בְּהוֹן, כָּל יִשְׂרָאֵל בְּנֵי מְלָכִים. כְּגַוְונָא דְּאַבָּא, אִינּוּן בְּנוֹי. לָאו אִינּוּן בְּנֵי מְלָכִים, עַד דִּיהַדְרוּן לְאַרְעָא דְּיִשְׂרָאֵל. וְאִי תֵּימָא דְּהֶדְיוֹט דָּא, אַף ע"ג דְּאִיהוּ הֶדְיוֹט לְגַבֵּי מָארֵיהּ, עָלֵיהּ אִתְּמַר, אַל תְּהִי בִּרְכַּת הֶדְיוֹט קַלָהּ בְּעֵינֶיךָ. וְהֶדְיוֹט דָּא לְגַבֵּי מַלְכָּא עֶבֶד מְטַטְרוֹן. וְאָדָם קַדְמָאָה דְּלָא נָטַר יְקָר דְּיָהֲבוּ לֵיהּ, נַחְתּוּ לֵיהּ לְמֵיכַל עִם חֲמָרֵיהּ, וְאָמַר אֲנִי וַחֲמוֹרִי נֺאכַל בְּאֵבוּס אֶחָד. וְיִשָּׂשׂכָר בְּהַאי חֲמָרָא, זָכָה לְאִתְקְרֵי יִשָּׂשׂכָר חֲמוֹר גָּרֶם.
The Holy One, blessed be He, outside His place is not a King. When He returns to His place, "Hashem shall be King" (Zecharyah 14:9). It is said of Yisrael as well that all Yisrael are princes. Like the father the children are not princes until they return to the land of Yisrael. You may say that he who rides a donkey is a commoner, and he answers, though he is a commoner in relation to his Master, do not treat lightly a blessing from a commoner, for this commoner is the servant Metatron, and it is he who rides this donkey. The first man, who did not keep the glory he was given by eating of the Tree of Knowledge of Good and Evil, was brought down to eat together with his donkey, which is the aspect of the Tree of Knowledge of Good and Evil and he said to the Holy One, Blessed be He, I and my donkey shall eat from the same trough. Issachar merited this donkey by being called, "Issachar is a strong donkey" (Beresheet 49:14), because he subdued this donkey called a strong (Heb. Gerem) donkey by bringing him down the staircase (Heb. Gerem).
Please do not read the Zohar literally. Just as the Torah is best to not read literally, this is true for the Zohar as well. The Land of Israel - Eretz Israel is a level of consciousness not a geographical location. It may have a geographical location as well. How does one reconcile these two different frames of reference. How does one live in America and have the consciousness of Eretz Israel? Learn the Halacha of Tefillin. Even women will benefit from learning this Halacha although they may choose not to lay Tefillin. The Halacha says that Tefillin can only be laid in Israel. Have you ever been in a week day Minyan that deals with Tefillin. Do you "see" the movement from America to Eretz Israel when the Tefillin is applied to the head and arm?
Pasook 6. from the Zohar Commentary on the Parasha Ki Teitzei.
וְרַבָּנָן מָארֵי מָתְנִיתִין, מַטְרוֹנִיתָא אִתְּמַר בָּהּ וּמַלְכוּתוֹ בַּכל מָשָׁלָה, בָּתַר דְּאִתְלַבְּשָׁא בֵּיהּ אֶסְתֵּר, שְׁלִיטַת אֶסְתֵּר עַל אֲחַשְׁוֵרוֹשׁ וְאוּמָתֵיהּ. וְאִתְּמַר בְּהוּ וְהָרוֹג בְּשׂוֹנְאֵיהֶם. וְאִי תֵּימָא דְּאִתְיָיחַד עִמָּהּ. אַף עַל גַּב דַּהֲווֹ בְּבֵיתָא חֲדָא, ח"ו. אֶלָּא, כְּגַוְונָא דְּיוֹסֵף, דְּאִתְּמַר בֵּיהּ, וַתַּנַח בִּגְדוֹ אֶצְלָהּ, וְלָא לְבוּשׁוֹ, אֶלָּא בִּגְדוֹ, לִישָׁנָא דְּבוֹגְדִים בָּגָדוּ.
The sages who wrote the Mishnah said that it is said of the Matron, who is Malchut, "and His kingdom rules over all" (Tehilim 103:19), since she rules over the Klipot as well. Therefore, after Esther put on the Royal apparel, in accordance with the Secret of the verse, "Esther put on her Royal apparel (Heb. Malchut)." Esther ruled over Ahasuerus and his people, and it is said of them, "and slew of their foes" (Ester 9:16). If you say that Ahasuerus mated with her, heaven forbid. Though they were in the same house, she did not mate with him, but was like Joseph of whom it says, "And she laid up his garment (Heb. bigdo) by her" (Beresheet 39:16). The word 'bigdo' is employed, which is derived from, "traitors have dealt treacherously (Heb. bagdu)" (Yeshayah 24:16). This is his most Outer Aspect, which the Klipot can be attached to.
Most English speakers can not relate to this Pasook without looking at these three Verses.
Hebrew:ושאר היהודים אשר במדינות המלך נקהלו ועמד על-נפשם ונוח מאיביהם והרוג בשנאיהם חמשה ושבעים אלף ובבזה לא שלחו את-ידם
And the other Jews that were in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of them that hated them seventy and five thousand--but on the spoil they laid not their hand--
chanoch adds: This verse relates to the time that Esther had been successful in her role to change Achasverous and to control him. We learn that Esther was the garment for the Shechina who took control of the other nations through the 127 provinces that Persia represented at that time - all of the world. The situation still applies today as Persia is Iran and Iran still controls 127 Provinces in its hopes and aspirations. It is time to learn anew that the Torah speaks to every person in every generation in every time period including to you today.
Hebrew: ותנח בגדו אצלה עד-בוא אדניו אל-ביתו
English Translation: And she laid up his garment by her, until his master came home.
chanoch adds: this verse is describing the plans of a woman scorned - the wife of Potaphar who saw with astrology information that Joseph was to draw children from her house. She just did not know it was her daughter Osnat who would be the vessel for the two Tribes of Israel Menashe and Efraim. Bigdo is "his garment".
Bigdo has the gematria of 15 in both its small and regular styles of gematria. It also has the normal or complete gematria of 30 indicating it is a teaching word. Contemplate this well.
Hebrewמכנף הארץ זמרת שמענו צבי לצדיק ואמר רזי-לי רזי-לי אוי לי בגדים בגדו ובגד בוגדים בגדו
English Translation: From the uttermost part of the earth have we heard songs: 'Glory to the righteous.' But I say: I waste away, I waste away, woe is me! The treacherous deal treacherously; yea, the treacherous deal very treacherously.
chanoch adds: The word in both Esther and in Isaiah is the same yet the English translation is different. it is important to study this and realize what is being expressed here. Wearing a garment will cause other garments to come under the control of each other.
Pasook 7. from the Zohar Commentary on the Parasha Ki Teitzei.
וְהָכָא סִתְרָא רַבְרְבָא. וּבְגִין דָּא, אֶסְתֵּר: לִישָׁנָא דְּסִתְרָאָהּ, אַתָּה סֵתֶר לִי, שְׁכִינְתָּא אַסְתִּירַת לָהּ מֵאֲחַשְׁוֵרוֹשׁ, וְיָהִיב לֵיהּ שֵׁידָה בְּאַתְרָהּ, וְאִתְהַדְּרַת אִיהִי בִּדְרוֹעֵיהּ דְּמָרְדְּכַי. וּמָרְדְּכַי דַּהֲוָה יָדַע שְׁמָא מְפֺרָשׁ, וְשַׁבְעִין לָשׁוֹן, עֲבַד כָּל דָּא בְּחָכְמְתָא. וּבְגִין דָּא אוּקְמוּהָ מָארֵי מַתְנִיתִין, דַּאֲפִילּוּ בְּלָא דָּא, אִית לֵיהּ לְב"נ קוֹדֶם דְּיִתְיָחֵד עִם אִתְּתֵיהּ, לְמַלְּלָא עִמָּהּ, בְּגִין דְּשֶׁמָא שֵׁידָה אִתְחַלְּפָא בְּאִתְּתֵיהּ.
There is a great mystery here, which is why 'Esther' is derived from mystery (Heb. seter), as written, "You are my hiding place (Heb. seter)" (Tehilim 32:7), since the Shechinah hid her from Ahasuerus and gave him a female demon instead while she returned to Mordechai's arm. And Mordechai, who knew the explicit Name and the seventy tongues, did all this with wisdom. This is why the sages of the Mishnah stated that even regardless of this, a man must speak with his wife before he mates with her, because she might have been exchanged with a female demon.
Female demons are unable to speak when wearing the garments of the physical world. These garments are the vessels of people meaning human bodies. In other places the Zohar recommends to limit your conversation with women including your wife. While being intimate it is recommended to listen to your wife. This is a great lesson to learn both for Shalom Bayit and your own personal Tikune.
Pasook 8. from the Zohar Commentary on the Parasha Ki Teitzei.
וְדָא בְּאִתְּתָא מֵאִילָנָא דְּטוֹב וָרָע, אֲבָל אִם הִיא מִשְׁכִינְתָּא, לֵית לָהּ שִׁנּוּי, הה"ד אֲנִי יְיָ' לֹא שָׁנִיתִי. אֲנִי: דָּא שְׁכִינְתָּא. וְלֵית לָהּ דְּחִילוּ מִכָּל סִטְרִין אַחֲרָנִין. הה"ד, כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ.
This is true for a woman who comes from the aspect of the Tree of Knowledge of Good and Evil, and an exchange with a female demon applies to her, but if she is from the Shechinah she remains unchanged. This is the meaning of, "For I am Hashem, I do not change" (Malachi 3:6). "I" is the Shechinah, who has no fear from the other sides, namely the Klipot. This is the meaning of, "All nations before Him are as nothing" (Yeshayah 40:17).
How does one tell if ones female aspect (both men and women have female aspects) is in the frame of the Tree of Life or Tree of Knowledge? Females respond to the cycles of the moon more than men. This applies to both men and women's female aspect. Learning to tell this idea of Who are you?This is in order to determine did you change? or did you remain the same? A good lesson to learn and a good dream question to ask of yourself.
Pasook 9. from the Zohar Commentary on the Parasha Ki Teitzei.
וּבְאַתְרָא דִּשְׁכִינְתָּא תַּמָּן, כַּמָה סְגוּלוֹת תַּמָּן. וּבְגִין דְּאֶסְתֵּר אִתְלַבְּשַׁת שְׁכִינְתָּא בָּהּ, חַזְיָא הֲוַת לְמֶעְבַּד עִמָּהּ כַּמָה סְגוּלוֹת. כְּגַוְונָא דְּשָׂרָה, קוּדְשָׁא בְּרִיךְ הוּא נָטִיר לָהּ, בְּגִין שְׁכִינְתָּא דַּהֲוַת עִמָּהּ, נָטִיר לָהּ מִפַּרְעֺה, וַאֲפִילּוּ לְבוּשָׁהּ וְתַכְשִׁיטֶיהָ בְּכֻלְּהוּ שַׁוֵּי קוּדְשָׁא בְּרִיךְ הוּא סְגוּלוֹת, בְּגִין שְׁכִינְתָּא. וּבְגִין דָּא, אָתָא פַּרְעֺה לְסַנְדָּלָא, מָחָא לֵיהּ עִמֵּיהּ. וְהָכִי נָמֵי בְּכָל תַּכְשִׁיטִין דִּילָהּ. בְּכָל תַּכְשִׁיט וְתַכְשִׁיט דַּהֲוָה נָגַע בֵּיהּ, מָחֵי לֵיהּ, עַד דְּאִתְפְּרַשׁ מִנָּהּ הַהוּא טָמֵא, וְאַחְזָר לָהּ לְבַעְלָהּ.
Wherever the Shechinah is, there are many special attributes. Hence, since the Shechinah was clothed in her, Esther was worthy of having special things done to her like Sarah, whom the Holy One, blessed be He, kept, and since the Shechinah was with her He kept her from Pharaoh. The Holy One, blessed be He even made her clothes and jewels have special qualities due to the Shechinah that was with her. For that reason, when Pharaoh came to touch her sandal, the Angel struck him with it, and the same happened with all her jewelry. Each jewel he would touch struck him until that defiled one left her and brought her back to her husband.
This pasook hints to another teaching of the Zohar. When someone marries a woman that is not their cosmic soul mate the children from such a union were not included in the original plan of creation. HaShem then modified the plan to allow these souls of the mixed children to come into the world and receive Tikune - Correction.
Pasook 10. from the Zohar Commentary on the Parasha Ki Teitzei.
וְאִי בְּתַכְשִׁיטִין דִּילָהּ כַּךְ, כ"ש מַאן דְּנָגַע בְּגוּפָא. וַאֲפִילּוּ בְּאֶצְבַּע דִּילָהּ, לְסִטְרָא דְּיִחוּדָא, וְהַזָּר הַקָּרֵב יוּמָת. דְּקוּדְשָׁא בְּרִיךְ הוּא לָא יְהִיב לֵיהּ רְשׁוּ לְמִקְרַב גַּבָּהּ, הה"ד אֲנִי יְיָ' הוּא שְׁמִי וּכְבוֹדִי לְאַחֵר לֺֹא אֶתֵּן.
If this is true for her jewels, it is much more so that whoever touched her body, even her finger, for the purpose of mating, THEN, "and the stranger that comes near shall be put to death" (Bemidbar 1:51), since the Holy One, blessed be He, did not give him permission to come near her. This is the meaning of, "I am Hashem, that is My name, and My glory will I not give to another" (Yeshayah 42:8).
The Kabbalah teaches that there is no morals or ethics in the Torah. When one reads this pasook we need to ask the question - each couple needs to ask the question is this pasook teaching that a wife is open to being given to another as it seems to imply?
Pasook 11. from the Zohar Commentary on the Parasha Ki Teitzei.
וּבְגִין דָּא, לָא כָּל ש"ר שָׁקוּל. מְרַגְּלִים דְּאַפִּיקוּ שׁוּם בִּישׁ עַל אַרְעָא דְּיִשְׂרָאֵל מִיתוּ. מַאן דְּאַפִּיק שׁוּם בִּישׁ עַל שְׁכִינְתָּא, כָּל שֶׁכֵּן דְּלַקְיָין בְּנִשְׁמָתְהוֹן. דְּאִלֵּין דְּאַפִּיקוּ שׁוּם בִּישׁ עַל אַרְעָא, לָקוּ בְּגוּפַיְיהוּ, וּמִיתַת גַּרְמַיְיהוּ מִיתוּ. אֲבָל מַאן דְּאַפִּיק שׁוּם בִּישׁ עַל שְׁכִינְתָּא, נִשְׁמְתָא דִּלְהוֹן לָקְאָהּ. וְהַאי לְמַאן דְּיָדַע רָזָא דָּא, וְעֵינוֹי פַּתְחִין. אֲבָל מַאן דְּעֵינוֹי סְתִימִין, לֵית לֵיהּ עוֹנְשָׁא כָּל כַּךְ.
For that reason not every spreading of an evil name is the same. The spies who defamed the land of Yisrael died. Those who speak ill of the Shechinah are most certainly struck in their souls, for those who spoke ill about the land were struck bodily and committed suicide. But whoever defames the Shechinah, his soul is stricken. This applies to whoever knows this secret of bringing out an evil name on the Schechinah, and whose eyes are open. But a person whose eyes are shut is not punished as severely.
Does this mean that it is better to not learn wisdom and thus avoid the judgment of knowing that the actions one does may not be correct in the eyes of HaShem? The tourists / spies committed suicide because they knew that they were doing wrong. Caleb and Joshua told them during the 40 days of touring. Thus the death penalty could be applied since they had been warned. The halacha for the death penalty to be applied is that someone must be warned by two witnesses in order to apply a death penalty in any heavenly court.
Pasook 12. from the Zohar Commentary on the Parasha Ki Teitzei.
וּמַה דְּרַבָּנָן דְּמַתְנִיתִין שַׁוְיָין קַמַּיְיהוּ, דְּאִתְּתָא אֲנוּסָה מוּתֶּרֶת לְבַעְלָהּ. וַדַּאי אִיסוּר וְהֶיתֵּר דְּמַתְנִיתִין לָא מְמַלֵּל אֶלָּא בְּמִילֵיהּ דְּב"נ, וְאִתְּתָא דְּאִיהִי מֵאִילָנָא דְּעֵץ הַדַּעַת טוֹב וָרָע. אֲבָל אִתְּתָא דְּאִיהִי מֵאִילָנָא דְּחַיֵּי, לָאו לָהּ דִּינָא כְּאִלֵּין, דְּהַהוּא דְּאִילָנָא דְּחַיֵּי, צַדִּיק וְטוֹב לוֹ. וּבְגִינֵיהּ אִתְּמַר, לֺֹא יְאוּנֶּה לַצַּדִּיק כָּל אָוֶן, וְלָא לְבַת זוּגוֹ צַדֶּקֶת. וְאוֹלִיפְנָא מִשָׂרָה בְּבֵיתָא דְּפַרְעֺה, דְּלָא הֲוָה לֵיהּ רְשׁוּ לְמִקְרַב בַּהֲדָהּ.
As for what the sages of the Mishnah said to them that a raped wife is permitted to remain with her husband, permission and prohibition in the Mishnah speak only of human matters and a woman who is from the Tree of Knowledge of Good and Evil. But the case of a woman who is from the Tree of Life is not as that of those from the Tree of Knowledge of Good and Evil, since whoever is from the Tree of Life is a righteous person with whom things are well. Of him it is said, "No evil shall happen to the just" (Mishlei 12:21), nor to his just wife. We learned that from Sarah in the house of Pharaoh ... that he had no permission to come near her.
Concerning this Pasook we need to look at the values of rape crises centers and the advice that is given to women to leave or to stay. This is also teaching that there is an amazing spiritual law in this Pasook. There are different levels of rape associated with the source and spiritual level of male and female souls. What Aramaic word is being translated as rape? Is it rape in the modern sense? i do not know yet it is important for this question to be asked and researched.
This is the second part of this section. Please read the previous link which will start at the beginning of the page.
Pasook 13. from the Zohar Commentary on the Parasha Ki Teitzei.
וּמַאן דְּאִיהוּ צַדִּיק וְרָע לוֹ, הַאי דְּאִיהוּ מֵאִילָנָא דְּטוֹב וָרָע, דְּכֵיוָן דְּרָע עִמֵּיהּ, אֵין צַדִּיק אֲשֶׁר לֺֹא יֶחֱטָא בְּהַהוּא רָע, בָּתַר דְּאִיהוּ עִמֵּיהּ. רָשָׁע וְטוֹב לוֹ, דְּאִתְגַּבָּר יֵצֶר הָרָע עַל יֵצֶר טוֹב, אִתְּמַר וְטוֹב לוֹ, טוֹב אִיהוּ תְּחוֹת רְשׁוּתֵיהּ, וּבְגִין דְּרָע שַׁלִּיט עַל טוֹב, רָשָׁע אִיהוּ, דְּהַהוּא דְּאִתְגַּבָּר נָטִיל שְׁמָא. רָשָׁע וְרָע לוֹ, אֵל אַחֵר סָמָאֵל, וְרָע לוֹ, סַם הַמָּוֶת דִּילֵיהּ עכו"ם, תְּמוֹתֵת רָשָׁע רָעָה. וּבג"ד, אֲנוּסָה לָאו אִיהִי, אֶלָּא אִי אִית בָּהּ תַּעֲרוֹבֶת בְּהַהִיא נִשְׁמְתָא, דְּטוֹב וָרָע.
Whoever is righteous but for whom things go badly, namely, he who is from the Tree of Knowledge of Good and Evil, since there is evil present with him, "For there is not a just man upon earth who...never sins" (Kohelet 7:20). As for an evil man for whom things go well, it is that the Evil Inclination overpowered his Good Inclination. Hence they said that it is well with him, because the good is under the power of the Evil man. And since the evil dominates the good, he is an evil man, since whoever is stronger receives the name. If the Good overcomes the Evil, he is called a righteous man that it is evil with him, since Evil is under his power. If Evil overcomes Good he is called an evil man that it is well with him, since Good is under His power. An evil man with whom things are evil is another El, who is Samael. It is evil with him, namely the poison of death, which is idol worshiping, of which it is written, "Evil shall slay the wicked" (Tehilim 34:22). For that reason a raped woman is considered so only if that soul has a mixture of good and evil.
Is this Pasook saying a raped women is considered raped only if she comes from the Tree of Knowledge Good and Evil? Essentially yes. A women who becomes raped is a wake up call for her. she can see the act as a wake up call that she needs more cleansing to move to the Tree of Life or she can blame her attacker. Her attacker will have his own negative effect of chaos in his life. The society that does not teach their girl children this truth is causing major blockages in their teachings and search for justice. As it says Justice Justice you shall pursue. Of course it is the women's fault and those people who do not look for spiritual cause but only physical cause are offended by the Kabbalists who teach the women caused this chaos in her life. NO she did not ask for this but she did cause it. Just as the man caused it since it is an act of anger and hatred. There is much to consider.
Pasook 14. from the Zohar Commentary on the Parasha Ki Teitzei.
וְאוֹרַיְיתָא דְּאִתְיְיהִיבַת, אִתְּבָּרוּ לוּחִין דִּילָהּ, דְּאִינּוּן מְשׁוּלִים לַבְּתוּלִים. וְקוּדְשָׁא בְּרִיךְ הוּא הֲדַר יָהִיב לוֹן לְיִשְׂרָאֵל, לְנַטְרָא לָהּ, אוֹרַיְיתָא דבע"פ אִתְקְרִיאַת הֲלָכָה לְמֺשֶׁה מִסִּינַי. וְחָתָן דִּידָהּ, תָּבַר בְּתוּלִים דִּילָהּ. וּמַאן דְּאַפִּיק שׁוּם בִּישׁ עָלָהּ, דְּיֵימָּא דְּהָא הַהִיא אוֹרַיְיתָא לָאו אִיהִי דָּא, דְּהָא לוּחִין דִּילָהּ אִתְּבָּרוּ. קוּדְשָׁא בְּרִיךְ הוּא יֵימָּא לֵיהּ, דְּאִיהוּ אֲבִי הַנַּעֲרָה, בַּת, דְּאִיהוּ בְּתֵיבַת בְּרֵאשִׁית, אִיהִי בְּרַתָּא דְּמַלְכָּא, קוּדְשָׁא בְּרִיךְ הוּא אָמַר וּפָרְשׂוּ הַשִּׂמְלָה, וְאִתְפַּתְחַת יְרִיעָה מס"ת, וְיֶחֶזּוּן דְּאִתְּמַר בֵּיהּ, פְּסָל לְךָ שְׁנֵי לוּחוֹת אֲבָנִים כָּרִאשׁוֹנִים וְכָתַבְתִּי עַל הַלּוּחוֹת אֶת הַדְּבָרִים אֲשֶׁר הָיוּ עַל הַלּוּחוֹת הָרִאשׁוֹנִים אֲשֶׁר שִׁבַּרְתָּ.
When the Torah was given, her tablets that were likened to virginity were broken. Just as virginity is a testimony to the virgin's honesty, so the tablets that were given before the eyes of all Yisrael were a testimony to the whole Torah. And the Holy One, blessed be He, again gave her to Yisrael to keep her. And the oral Torah is called Halachah given to Moses on Sinai. Moses was therefore called the Bride's Groom of the Torah. And the groom of the Torah broke her virginity, which is the first set of tablets. Whoever speaks ill of her and says that Torah is not like the first one, since her tablets were broken, the Holy One, blessed be He, will speak to him, who is the girl's father, namely of that daughter who is implied in the word Beresheet (In the beginning), since Beresheet is spelled with the letters of "Bat Roshi (Eng. "the Daughter of my Head")" to indicate that the Torah is the King's daughter. Then the Holy One, blessed be He, spoke: "And they shall spread the cloth" (Devarim 22:17), and the parchment of the Torah scroll unfolds, and they shall see that it is written in it, "Hew for yourself two tablets of stone like the first, and I will write upon these tablets the words that were on the first tablets, which you did break" (Shemot 34:1).
No one realizes that once a girls hymen is broken it grows back if she decides it will. Not on a physical level but on the level of spiritual purity. That is what is being revealed in this Pasook. What is the meaning of this concept of growing back. A reconnection to purity to the sign of the Virgo Betulah - בתולה. Betulah translates as "with Tulah". Tulah has the gematria of 441 which is Emet or Truth. Thus connecting to the growing back of the hyman connects one to "with Truth".
Pasook 15. from the Zohar Commentary on the Parasha Ki Teitzei.
מִיַּד קָם אֵלִיָּהוּ, וְכָל מָארֵי מְתִיבְתָּא, וּבָרִיכוּ לֵיהּ, וְאָמְרוּ סִינַי סִינַי, הָכִי אִתְחַזְיָיא לְמִשְׁמַע מִלִּין דִּילָךְ וְלִשְׁתּוּק, אֲבָל בִּרְשׁוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, אֲנָא בָּעֵי לְמַלְּלָא מִלָּה לְגַבָּךְ, לִיקָרָא דִּילָךְ. א"ל אֵימָא.
Immediately Elijah rose with all the heads of the Yeshivah and they blessed him. And Elijah said to the Faithful Shepherd, Sinai, Sinai, it would have been worthy for us to listen to your words and be silent, yet with permission from the Holy One, blessed be He, and His Shechinah, I wish to say something to you, in your honor. He said to him, speak.
No need for me to comment just rush to read the next Pasook.
Pasook 16. from the Zohar Commentary on the Parasha Ki Teitzei.
פָּתַח וְאָמַר, רַעְיָא מְהֵימָנָא, הַאי כַּלָּה דִּילָךְ, קוּדְשָׁא בְּרִיךְ הוּא יָהַב לָהּ לְאַבְרָהָם לְגַדְּלָא לָהּ לְגַבָּךְ, וּבְגִין דְּאִיהוּ נָטִיר לָהּ, אִתְקְרִיאַת בְּרָתֵיהּ. הה"ד, בַּת הָיְתָה לוֹ לְאַבְרָהָם וּבַכֺּל שְׁמָהּ. וּבָהּ קִיֵּים כָּל אוֹרַיְיתָא כֻּלָּהּ, וַאֲפִילּוּ עֵירוּבֵי תַּבְשִׁילִין. הה"ד, וַיִּשְׁמוֹר מִשְׁמַרְתִּי וְגוֹ'. וְאִיהוּ הֲוָה לְגַבָּהּ אוֹמֵן, כְּגוֹן וַיְהִי אוֹמֵן אֶת הֲדַסָּה. וְקוּדְשָׁא בְּרִיךְ הוּא בָּרִיךְ לֵיהּ בְּגִינָהּ, הה"ד וַיְיָ' בֵּרַךְ אֶת אַבְרָהָם בַּכֺּל. וְגַדִּיל לָהּ מִכָּל מִדּוֹת טָבִין, וְגָמִיל לָהּ חֶסֶד, וְסָלִיק לָהּ בִּגְדּוּלָה בְּמִדַּת חֶסֶד דְּאַבְרָהָם, וַהֲוָה בֵּיתֵיהּ בְּגִינָהּ פָּתוּחַ לָרְוָוחָה, לְמִגְמַל חֶסֶד עִם כָּל בָּאֵי עוֹלָם.
Elijah opened and said, Faithful Shepherd, the Holy One, blessed be He gave this bride of yours, namely Malchut to Abraham to bring up for you. And since he kept her she is called his daughter. This is what is meant by the saying that Abraham had a daughter whose name was 'Bakol (Eng. 'in all')'. By her he observed the whole Torah even to the Eruv Tavshilin (an action allowing one to cook on holiday for Shabbat). This is the meaning of, "and kept My charge" (Beresheet 26:5). And he brought her up, as written, "And he brought up Hadassa" (Ester 2:7). And the Holy One, blessed be He, blessed him for her sake, as written, "and Hashem had blessed Abraham in all things (Heb. bakol)" (Beresheet 24:1). He brought her up with every good virtue and was charitable to her. He raised her to greatness, with the quality of kindness (Chesed) of Abraham. His house was, for her sake, wide open to do kindness to all the people of the world.
The Eruv Tashlin will be used three times in the coming new year. It needs to be taught and discussed and truly understood. This idea of Bachol - Abraham's daughter and Hadassah - Esther - the concealed Myrtle. Nees to to be considered and learned. Questions are needed. Hopefully this will be asked in time.
Pasook 17. from the Zohar Commentary on the Parasha Ki Teitzei.
וּבְגִין דְּאִיהוּ גָּמִיל חֶסֶד עִמָּהּ, כַּד בְּנוֹי דְּאַבְרָהָם הֲווֹ מְמוּשְׁכָּנִין בְּכַמָּה חוֹבִין בְּמִצְרַיִם, אָמַר קוּדְשָׁא בְּרִיךְ הוּא לָךְ רַעְיָא מְהֵימָנָא, זִיל וְגָמִיל טִיבוּ, לְמַאן דְּגָמִיל לֵיהּ עִמָּךְ, דְּדָא כַּלָּה דִּילָךְ, יְהִיבַת לָהּ לֵיהּ, לְגַדְּלָא לָהּ בְּמִדּוֹת טָבִין, וְאִיהוּ גָּדִיל לָהּ בִּתְלֵיסָר מְכִילָן דְּרַחֲמֵי, דִּרְמִיזִין בִּתְלַת תֵּיבִין וָה"וּ אֲנִ"י וָה"וּ, דְּאִינּוּן וָא"ו. דְּכָלִיל בְּהוֹן ע"ב שְׁמָהָן, כְּמִנְיַן חֶסֶד. דִּבְהוֹן הֲוָה אִתְגַּבָּר אַבְרָהָם עַל ע"ב אוּמִין וּבְכַלָּה דִּילָךְ, הֲוָה לֵיהּ סְגוּלָה בְּע"ב שְׁמָהָן, וַהֲוָה נָצַח לְכָל אוּמָה וְלִישָׁן.
Since he was kind to her, when Abraham's children were exiled because of their many iniquities in Egypt, the Holy One, blessed be He, said, 'Faithful Shepherd, go and be kind to him who did kindness by you, since I gave him your bride, who is Malchut, to raise with good qualities'. And he raised her by drawing her the thirteen attributes of mercy implied in the three words, Vav Hei Vav, Aleph Nun Yud, Vav Hei Vav, which are the initials of Vav, since the 72 names are comprehended in them as the first of the 72 Names is Vav Hei Vav, the middle one is Aleph Nun Yud, and towards the end is the second Vav Hei Vav. 72 IS the numerical value of Chesed, with which Abraham overcame the 72 nations, which are the Seventy Nations, Esau and Ishmael. Through your bride, namely Malchut, he had a special property through the 72 names after Malchut received them, and he overcame every nation and tongue.
Please realize that the three Names of HaShem have 9 letters. When you add this to the 13 attirbutes that is what we receive in the Book of Numbers where there are only 9 of the 13 attributes discussed again. thus there are 22 attributes of Mercy meaning one for each letter. We also learn about the relationship to the number 73 which are the 72 Nations as the Pasook describes plus the Nation of Israel. 73 is the word Chochmah. Hopefully as a student of Kabbalah you know what this word means and how it relates to the 22 attributes of Mercy the 13 attributes of Mercy and the 72 Names and the 73 Names which might be clear to you now.
Pasook 18. from the Zohar Commentary on the Parasha Ki Teitzei.
וּבְגִין דָּא, מוֹלִיךְ לִימִין מֺשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ. וּבוֹקֵעַ מַיִם, דְּיַמָּא קַרְעַת לֵיהּ קֳדָם בְּנוֹי, בִּתְרֵיסַר קְרָעִין, בְּחוּשְׁבָּן וָ"ו, וּבִזְכוּת א' עַבְדַת יַמָּא יַבֶּשְׁתָּא. וּבָהּ טוּבְּעוּ מִצְרַיִם, דְּלָא מֵהֵימְנִין בְּוָא"ו דְּאִיהוּ אֶחָד. וּלְזִמְנָא דְּאָתֵי, כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת, יִתְקַיֵּים בְּיִשְׂרָאֵל זַרְעָא דְּאַבְרָהָם. וּבָךְ יִתְקַיֵּים, מוֹלִיךְ לִימִין מֺשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ וּבוֹקֵעַ מַיִם דְּאוֹרַיְיתָא קֳדָמֵהוֹן, לְמֶהֱוֵי לָךְ שֵׁם עוֹלָם. וְתַמָּן תַּרְוִיחַ כַּלָּה דִּילָךְ.
For that reason it is written, "That caused His glorious arm to go at the right hand of Moses" (Yeshayah 63:12), which is Malchut, and "dividing the water" (Ibid.) by tearing the water into twelve pieces, the numerical value of Vav Vav. And by merit of Aleph in the fully spelled Vav (Vav Aleph Vav) that indicates the Illumination of Binah. You turned the sea into dry land. In it the Egyptians drowned, who did not believe in the Vav, which is Zeir Anpin, which is the numerical value of one. In the future to come it will be fulfilled in Yisrael, the seed of Abraham, "As in the days of your coming out of the land of Egypt I will show him marvelous things" (Michah 7:15). In you it shall be fulfilled, "That caused His glorious arm to go at the right hand of Moses, dividing the water" of the Torah, to make yourself, "an everlasting name" (Yeshayah 63:12). There you shall attain your bride.
Do you see different things that are not connected or do you see how all of the things mentioned in this Pasook are unified? They are all one. Try to perceive that for yourself.
Pasook 19. from the Zohar Commentary on the Parasha Ki Teitzei.
וּבְגִין דְּבַת דָּא, אִתְיְיהִיבַת לְיִשְׂרָאֵל, דְּאִיהִי הֲלָכָה דִּילָךְ, מִסִּטְרָא דִּשְׂמָאלָא, הֲלָכָה לְמֺשֶׁה מִסִּינַי. דְּהָא מִסִּטְרָא דִּימִינָא, ה' הֲלָכָה דִּילָךְ, מִסִּטְרָא דִּשְׁמָא דְּאַבְרָהָם. י' דְּיִצְחָק. וְכֺלָּא הֵ"י מִן אֱלֹהִים. וְאַנְתְּ וָא"ו, מָלֵא דִּילָהּ, שְׁלֵימוּת דִּילָהּ, כּוֹס מָלֵּא. בְּקַדְמֵיתָא כֵּ"ס יָ"הּ, וּלְבַסּוֹף כּוֹס מָלֵּא בִּרְכַּת יְיָ'.
Since this daughter, namely Malchut, was given to Yisrael, it is your Halachah from the left side, Halachah attributed to Moses from Sinai, since Halachah is spelled with the same letters as "The Bride (Heb. Hakalah). For on the right side, your Halachah is the letter Hei, namely Hei from the side of the name Abraham, and and it is Yud from the side of the name Isaac. And everything is Hei Yud of THE NAME Elohim. And you are Vav, since Moses is the aspect of Zeir Anpin, which is Vav, which is the full spelling of Malchut and her perfection, and she is called a full cup. For at first she was the throne of Yud Hei, in which "Throne" (Heb. Kes, Caf, Samech) has no Vav and the name Yud Hei is without Vav Hei. At the end it is a cup (Heb. kos, Caf Vav Samech) full of the blessing of Yud Hei Vav Hei, since the cup is full and the name is complete.
If you see the unity in the above verse it is absolutely beautiful and awe inspiring. Do you see the beauty?
Pasook 20. from the Zohar Commentary on the Parasha Ki Teitzei.
וּבְגִין דְּאִתְיְיהִיבַת לְיִשְׂרָאֵל עַל יְדָךְ, דְּאִינּוּן מִסִּטְרָא דְּעַמּוּדָא דְּאֶמְצָעִיתָא, אִית לְגַלָּאָה אֲמַאי אִתְיְיהִיבַת לוֹן דְּהָא וַדַּאי אַבְרָהָם הָא אִתְּמַר אֲמַאי אִתְיְיהִיבַת לֵיהּ. וְאַנְתְּ גְּמִילַת חֶסֶד עִם בְּנוֹי, כְּגַוְונָא דְּגָמִיל הוּא עִמְּךָ. לְיִצְחָק יָהַב לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לֵיהּ וּלְזַרְעֵיהּ, לְנַטְרָא לָהּ מֵאִילָנָא דְּטוֹב וָרָע. וְעַבְדּוּ לָהּ כַּמָה גְּדָרִין, וַחֲתִּיכוּ לָהּ כַּמָה לְבוּשִׁין, דְּאִינּוּן לְבוּשֵׁי דַּהֲבָא, בְּכַמָּה פְּסָקוֹת. וַהֲווֹ חוֹלְקִין וּמַקְשִׁין עָלַיְיהוּ עַל אִלֵּין פְּסָקוֹת, לְתַקְּנָא לָהּ בְּכַמָּה פִּרוּקִין, לְקַשֵּׁט לָהּ בְּכַמָּה מִינֵי קִשּׁוּטִין, לְשַׁבָּתוֹת וי"ט, לְמֶהֱוֵי מְקֻשָּׁטָא לְגַבָּךְ בְּזִמְנָא דְּתֵיתֵי לְגַבָּהּ בְּפוּרְקָנָא בַּתְרַיְיתָא, דְּאִתְּמַר בָּהּ מַ"ה שֶּׁ"הָיָה ה"וּא.
And since Malchut was given through you to Yisrael, who are the Central Pillar that includes Right and Left, it behooves us to reveal why it was given them. For surely we learned why she was given to Abraham, because he drew on her the attribute of Chesed, and you were kind (bestowing Chesed) to his children just as he was kind to you. And the Holy One, blessed be He, gave her to Isaac, to him and his descendants to keep her from the Tree of Knowledge of Good and Evil. And they made her some boundaries and cut for her some garments, golden garments with some laws. And they used to disagree and ask questions regarding these laws, to supply them with explanations, to decorate her with many decorations for Shabbat and holidays, to redeem her at the last redemption, as it says of her, "That (Heb. mah) which has been (Heb. shehayah), it is (Heb. hu)" (Kohelet 1:9) (making the initials of Moses). (THE CONTINUATION IS MISSING)
Since it is incomplete i am unable to comment properly.
Pasook 21. from the Zohar Commentary on the Parasha Ki Teitzei.
וּבְגִין דְּאִינּוּן גָּרְמוּ לָךְ, וַעֲבִידוּ עִמָּךְ טָבִין, אַנְתְּ סְבִילַת בְּגִינַיְיהוּ כַּמָה מַכְתְּשִׁין, בְּגִין דְּלָא יִתְקְטִיל מָשִׁיחַ בֶּן יוֹסֵף, דְּאִתְּמַר בֵּיהּ וּפְנֵי שׁוֹר מֵהַשְּׂמֺאל, מִזַּרְעָא דְּיוֹסֵף, דְּאִתְּמַר בֵּיהּ בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. וּבְגִין דְּלָא יִתְחַלֵּל הוּא וְזַרְעֵיהּ בֵּין עכו"ם, בְּחוֹבֵיהּ דְּיָרָבְעָם דַּעֲבַד ע"ז, הֲוָה הוּא לְאִתְחַלְּלָא בעכו"ם הוּא וְזַרְעֵיהּ, בְּגִין דְּיָרָבְעָם בֶּן נְבָט מִזַּרְעֵיהּ אִיהוּ, בְּגִינֵיהּ אִתְּמַר בָּךְ, וְהוּא מְחוֹלָל מִפְּשָׁעֵינוּ וְגוֹ', וּבַחֲבוּרָתוֹ נִרְפָּא לָנוּ.
Since they brought it on you and did good things for you, you have suffered for their sakes many troubles so that Messiah the son of Joseph shall not be killed, of whom it says, "the face of an ox on the left side" (Yechezkel 1:10), who is a descendant of Joseph, of whom it says, "The firstling of his herd, grandeur is his" (Devarim 33:17). That is because he and his descendants shall not be violated among the heathen nations because of the sin of Jeroboam who worshipped idols, for which he and his seed were to be violated among the idol worshiping nations. For Jeroboam the son of Nebat is a descendant of Joseph and it is because of him that it says of you, "But he was wounded because of our transgressions... and by his injury we are healed" (Yeshayah 53:5).
Jeraboam worshipped idols in the Temple. What is the issue? What is the Zohar saying to us? When we suffer in the exile some of this was so that Mashiach Ben Josef will not die. Some of the reason for the long exile is due to this need to keep Mashiach Ben Josef alive.
Pasook 22. from the Zohar Commentary on the Parasha Ki Teitzei.
וְיִשְׂרָאֵל בְּגִין דְּאִינּוּן כְּלִילָן יְמִינָא וּשְׂמָאלָא, תַּמָּן הֵ"י דִּילָךְ בִּשְׁלִימוּ הֲוָה, אִית לָךְ לְאִתְיַחֲדָא עִמָּהּ בֵּינַיְיהוּ. וּבְגִין דְּאִתְּמַר בָּךְ, כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל, אִתְּמַר בָּךְ וְלוֹ תִהְיֶה לְאִשָּׁה, לֺֹא יוּכַל לְשַׁלְּחָהּ כָּל יָמָיו, בְּגָלוּתָא לָא יָכִיל לְמִפְרַשׁ לֵיהּ מִנָּהּ כָּל יוֹמוֹי.
And since Yisrael are included of right and left, being of the Central Column, where your Hei and Yud are in a state of completion, it behooves you to unite with her, with Malchut, between them. And since it says of you, "because he has brought out an evil name upon a virgin of Yisrael," it says of you, "and she shall be his wife; he may not put her away all his days" (Devarim 22:19), namely when she is in exile he may not be away from her all his days.
How come Israel in exile does not feel connected to HaShem when this Pasook says that we are connected to HaShem and Malchut together? The answer is in the consciousness and the concealment when we do not read the Zohar Chas V'Shalom.
Pasook 23. from the Zohar Commentary on the Parasha Ki Teitzei.
וְאֵיךְ הוּא שֵׁם רָע דְּאַפִּיקַת עַלָהּ. אֶלָּא בָּתַר דְּאִתְיְיהִיבַת אִיהִי לְיִשְׂרָאֵל, כָּל מַאן דְּאַפִּיק שׁוּם בִּישׁ עַל יִשְׂרָאֵל, כְּאִילּוּ אַפִּיק עָלָהּ. וְשׁוּם בִּישׁ הֲוָה, דְּאַמָרְת לְקוּדְשָׁא בְּרִיךְ הוּא, לָמָה יְיָ' יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ. וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר, וְכִי אַנְתְּ אַפִּיק שׁוּם בִּישׁ עַל יִשְׂרָאֵל דְּעַבְדּוּ יַת עֶגֶל, לֵךְ רֵד כִּי שִׁחֵת עַמְּךָ. עֶרֶב רַב וַדַּאי, דְּאַנְתְּ גַּיְירַת לוֹן עַבְדוּ יַת עֶגְלָא. וּבְגִין דָּא כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ תִהְיֶה לְאִשָּׁה.
Where is the evil name you brought upon her? After Malchut was given to Yisrael, whoever brings out an evil name on Yisrael is as one who brings out an evil name on Malchut. And the evil name was in what you said to the Holy One, blessed be He, "Hashem, why does Your wrath burn against Your people" (Shemot 32:11), namely Yisrael, and the Holy One, blessed be He, said, 'because you spoke ill on Yisrael when they made the golden calf'. "Go, get you down; for your people.... have become corrupt" (Ibid. 7), namely your people, who are the mixed multitudes whom you converted and who made the golden calf. And therefore, "because he has brought out an evil name upon a virgin of Yisrael," then, "she shall be his wife" as we said.
This is the reason that Moshe was unable to have a relationship with Tzeporrah and Malchut at the same time. This is because the Mixed Multitudes were converted before they were taught properly about the Torah.
Pasook 24. from the Zohar Commentary on the Parasha Ki Teitzei.
קָם רַעְיָא מְהֵימָנָא, נָשִׁיק לֵיהּ בְּאַנְפּוֹי, וְעַל עֵינוֹי וּבָרִיךְ לֵיהּ, וְאָמַר לֵיהּ, תְּהֵא מְבֺרַךְ מִפּוּמָא דְּקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, בְּכָל מִדָּה וּמִדָּה דִּילֵיהּ, וּבַעֲשַׂר סְפִירָן דִּילֵיהּ, וּבְכָל שְׁמָהָן דִּילֵיהּ, וּבְכָל מָארֵי מְתִיבְתָּאן, וּבְכָל מַלְאָכִין. וְעָנּוּ כֻּלְּהוּ וְאָמְרוּ אָמֵן. וְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ הוֹדוּ בְּבִרְכָתֵיהּ. אֵלִיָּהוּ, קוּם אַפְתַּח פּוּמָךְ בְּפִקּוּדִין עִמִּי, דְּאַנְתְּ הוּא עוֹזֵר דִּילִי, מִכָּל סִטְרָא, דְּהָא עֲלָךְ אִתְּמַר בְּקַדְמֵיתָא, פִּנְחָס בֶּן אֶלְעָזָר בֶּן אַהֲרֺן הַכֺּהֵן, בֶּן אַהֲרֺן וַדַּאי, בֶּן אָח דִּילִי הוּא, וְאָח לְצָרָה יִוָּלֵד.
The Faithful Shepherd rose and kissed him, Elijah,on his face and his eyes and blessed him. And he said to him, may you be blessed by the mouth of the Holy One, blessed be He, and His Shechinah, by each of His attributes and His ten Sfirot and all His names and all the heads of Yeshivah and all the angels. And they all answered and said Amen. And the Holy One, blessed be He, and His Shechinah acknowledged his blessing. Elijah, rise, open your mouth regarding the precepts with me, because you are my assistant in every aspect, for it first says of you, "Pinchas, the son of Elazar, the son of Aaron the priest" (Bemidbar 25:11), because Pinchas is Elijah. Surely he is the son of Aaron, my nephew, as written, "and a brother is born for adversity" (Mishlei 17:17).
This is referring to Nadav and Avihu as they are brothers and are also reincarnated into Pinchas.
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