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We read how when Moses and Aaron fell on their faces they gave themselves up to death. Rabbi Yehuda says that men are repaid with the deeds that they do, but if they repent God will gather them back to Himself. Rabbi Yosi draws an analogy with Levirate marriage where the brother must set his heart upon the redemption of his brother in order to build him back up; his motives must not be lust for the brother's wife. We hear that the Ruach and Neshamah are in the hands of God and He has compassion on human beings so that they shall not be lost from this world or the next.
Pasook 14. from the Zohar Commentary on the Parasha Korach
וַיִּפְּלוּ עַל פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחוֹת לְכָל בָּשָׂר. ת"ח, מֹשֶׁה וְאַהֲרֹן מָסְרוּ גַּרְמַיְיהוּ לְמִּיתָה. בְּמָה, בְּגִין דִּכְתִּיב וַיִּפְּלוּ עַל פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחוֹת, רוּחַת כְּתִיב, חָסֵר וָא"ו. ובג"כ אִילָנָא דְּמוֹתָא הוּא, וּבְכָל אֲתָר נְפִילַת אַנְפִּין לְהַהוּא אֲתָר הֲוֵי. וע"ד אֵל אֱלֹהֵי, אֵל: הה"ד וְאֵל זוֹעֵם בְּכָל יוֹם. אֱלֹהֵי הָרוּחוֹת, דְּאִיהוּ אֲתָר צְרוֹרָא דְּנִשְׁמָתִין דְּעָלְמָא, וְכָל נִשְׁמָתִין תַּמָּן סַלְּקִין, וּמִתַּמָּן אַתְיָין.
"And they fell upon their faces, and said, 'El, Elohim of the spirits of all flesh'" (Bemidbar 16:22). Come and behold: Moses and Aaron gave themselves up to death. How? It is written: "and they fell upon their faces, and said, 'El, Elohim of the spirits (Heb. ruchot)'." Ruchot is spelled with the Vav missing. Therefore, that is the Tree of Death, WHICH IS MALCHUT, and the falling on the face is always to that side. Therefore, IT IS WRITTEN, "El, Elohim of," as is written: "and El Who has indignation every day" (Tehilim 7:12), WHICH REFERS TO MALCHUT. "...Elohim of the spirits..." is the source where all the world's souls are bound together and all the souls ascend there. From there they come, THAT IS, MALCHUT.
This is where many people misunderstand the differences between the souls that are Jewish and the souls that come from the other nations. All souls come from the world of Atzilut, in my opinion. i have read that souls from the other nations comes from the world of Beria. This i did not read from the writings of the ARIzal. All Nefashot come from the Malchut of Atzilut... yet which level of Malchut of Atzilut is the point in question. Souls that are going into the other nations come from a lower level than souls that go into the Jewish Nation. This is to indicate that the Jewish Nation has a larger desire to receive. They received this larger desire at Mt Sinai with the giving of the Torah. Actually each person comes from the same potential level but actions they did leading up to the Tower of Babel incident caused souls to become mixed into the 70 Nations. Eventually all will become purified and return to the same source level. Until then this misunderstanding has allowed the Jewish world to think of itself as a servant to the other nations to assist them in their spiritual growth by being a LIght Unto the Nations. This is my opinion
Pasook 15. from the Zohar Commentary on the Parasha Korach
רִבִּי יְהוּדָה פָּתַח, שִׁמְעוּ חֲכָמִים מִלָּי וְיוֹדְעִים הַאֲזִינוּ לִי. הַאי קְרָא אֱלִיהוּא אַמָרוֹ. ת"ח, מַה כְּתִיב וּבִשְׁלֹשֶׁת רֵעָיו חָרָה אַפּוֹ עַל אֲשֶׁר לֹא מָצְאוּ מַעֲנֶה וְגוֹ'. דְּהָא אִינּוּן הֲוֵו אַמְרִין מִלִּין, וְאִיּוֹב לָא הֲוָה אִתְנְחִים עָלַיְיהוּ. מֵהָכָא אוֹלִיפְנָא, מַאן דְּעָאל לְנַחֲמָא לְאָבֵל, בָּעֵי לְיַסְּדָא מִלִּין בְּקַדְמֵיתָא, דְּהָא חַבְרַיָּיא דְּאִיּוֹב הֲווֹ אַמְרֵי מִלֵּי קְשׁוֹט, אֲבָל לְנַחֲמָא לֵיהּ לָאו, בְּגִין דְּבָעֵי מִלִּין דְּאִיהוּ יוֹדֵי עָלַיְיהוּ, וּכְדֵין יְקַבֵּל עָלֵיהּ דִּינָא, וְיוֹדֵי לְמַלְכָּא קַדִּישָׁא עָלֵיהּ. מַה כְּתִיב, וְאֵלִיָּהוּ חִכָּה אֶת אִיּוֹב בִּדְבָרִים וְגוֹ'. דְּאוֹדֵי לְבָתַר לְקוּדְשָׁא בְּרִיךְ הוּא, וְקַבִּיל עָלֵיהּ דִּינָא דִּשְׁמַיָּא.
Rabbi Yehuda opened the discussion with the verse: "hear my words O wise men; and give ear to me, you who have knowledge" (Iyov 34:2). Elihu spoke this verse. Come and behold: it is written, "also against his three friends did his anger burn, because they had found no answer" (Iyov 32:3), since they did speak but Iyov was not consoled by them. From here we take a lesson that whoever comes to console the mourner must structure his speech first, SO THAT THEY ARE WORTHY TO CONSOLE HIM. Job's friends spoke words of truth but not to console him, and since it requires words that THE MOURNER will acknowledge, then he will accept upon himself the Judgment. And he acknowledged the Holy King, as is written: "now Elihu had waited to speak to Iyov" (Ibid. 4), since he acknowledged himself afterward to the Holy One, blessed be He, and accepted upon himself the sentence of heaven.
What is your obligation to a Mourner?
Learn from this Zohar Pasook. The obligation is to speak words that the mourner will hear and acknolwedge as truth. If you are describing a father to a son or husband to a wife. speak only words of truth as you know them. If they are unable to agree with you, this is not your responsibility yet learn from this and do no speak these words again. Remember truth is relative and this applies especially to a time of judgment as it applies to the soul who has left the world.
Let me tell a story that brings this lesson home. A Chasid of one of the Chassidic Rebbe's had a son - in - law that was sick almost unto death. The Chasid went to the Rabbi and asked that his son - in - law be Blessed and healed. The Chasid praised his son - in - law to the utmost. The Rebbe Blessed the son - in - law by disagreeing with the Chasid saying "Your son - in - law is not such a Talmid Chacham He has much more to learn in this lifetime". The Chasid was shocked but accepted the Blessing of His Rebbe and returned home where he discovered the recovery of his son - in - law. The Chasid went back to thank the Rebbe and asked him why he said such a disparageing statement about his son - in law. The Rebbe replied during a time of judgment, one should not praise so profusely that the Bet Din will take the soul. I was telling the Bet Din that he had more spiritual work to do and that they should give him more time to accomplish this. They agreed. This also applies to times of judgment where it is being decided what will happen to the soul Gehinom or Reincarnation.
Pasook 16. from the Zohar Commentary on the Parasha Korach
ת"ח, כְּתִיב לָכֵן אַנְשֵׁי לֵבָב שִׁמְעוּ לִי חֲלִילָה לָאֵל מֵרֶשַׁע וְשַׁדַּי מֵעָוֶל. לָכֵן אַנְשֵׁי לֵבָב שִׁמְעוּ לִי, שְׁלֵימִין בְּכֹלָּא, לְאַבְחֲנָא מִלִּין. חֲלִילָה לָאֵל מֵרֶשַׁע, הה"ד וְאֵל זוֹעֵם בְּכָל יוֹם. וְשַׁדָּי מֵעָוֶל, דָּא סָמִיךְ לָקֳבְלָא דָּא, וְהָא אוּקְמוּהָ אֵל שַׁדָּי. כִּי פוֹעַל אָדָם יְשַׁלֶּם לוֹ, הָא ב"נ אָזִיל בְּהַאי עָלְמָא, וְעָבֵיד עֲבִידְתּוֹי וְחָטֵי קַמֵּי מָארֵיהּ, הַהוּא עוֹבָדָא תַּלְיָא עָלֵיהּ, לְשַׁלָּמָא לֵיהּ דִּינָא, הה"ד כִּי פוֹעַל אָדָם יְשַׁלֶּם לוֹ, הַהוּא עוֹבָדָא יְשַׁלֶּם לוֹ.
Come and behold: it is written, "therefore hearken to me, you men of understanding: far be it from El, that He should do wickedness; and from Shadai, that He should commit iniquity" (Iyov 34:10). "Therefore hearken to me, you men of understanding" (Ibid.); these are the most perfected who can discern the matters. And "far be it from El that He should do wickedness." This is what is written: "and El Who has indignation every day" (Ibid.); THAT REFERS TO MALCHUT THAT IS CALLED 'EL'. "â€¦and from Shadai, that He should commit iniquity" (Ibid.); this one is close to that one, SINCE SHADAI IS YESOD THAT IS NEAR EL, WHICH IS MALCHUT. It was already explained that in, "El Shadai," EL REFERS TO MALCHUT AND SHADAI REFERS TO YESOD. "For the work of a man shall He pay back to him" (Ibid. 11). If a person walks about in this world performing deeds and sins before his Master, that deed impends upon Him to reward him with Judgment. This is what it says: "that the man's deed will pay him," as that particular act THAT HE PERFORMED will pay him.
chanoch adds: This is discussing the Law of the Boomerang. Do you understand this law? It is a law with a corollary. The corallary is Midah Keneged Midah - Measure for Measure. i hope this helps you understand this Pasook.
Pasook 17. from the Zohar Commentary on Parasha Korach
וְעִם כָּל דָּא, אִם יָשִׁים אֵלָיו לִבּוֹ, כֵּיוָן דְּבַר נָשׁ שַׁוֵּי לִבֵּיהּ וּרְעוּתֵיהּ לְאָתָבָא קַמֵּי מָארֵיהּ, כְּדֵין אֵל אֱלֹהֵי הָרוּחוֹת רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסוֹף לְאִתְצַרְרָא בִּצְרוֹרָא דְּחַיֵּי, וְלָא שָׁבִיק לְנַפְשֵׁיהּ לְבַר, לְאִתְּדְּנָא בְּדִינָא אַחֲרָא.
With all this, "if he set his heart upon Him" (Ibid. 14). As soon as a person places his heart and will to return to his Master, then El, the Elohim, will "gather to Himself his spirit and his breath (Heb. neshamah)" (Ibid.). He will gather to him to bind them in the bundle of life and he does not leave his Nefesh out to be judged in another Judgment.
This Nefesh is part of his soul that does not reincarnate, since the Nefesh of the Convert does not get judged along with the Ruach and Neshamah in the same way.
Pasook 18. from the Zohar Commentary on Parasha Korach
רִבִּי יוֹסֵי אָמַר, הַאי מִלָּה רָזָא הוּא, בְּדִינִין טְמִירִין דקוּדְשָׁא בְּרִיךְ הוּא. כִּי פּוֹעַל אָדָם יְשַׁלֶּם לוֹ, לְאִתְּדְּנָא בְּדִינֵיה, וּבְאִינוּן עוֹבְדִין דְּבַר נַשׁ עַבִיד בְּהַאי עָלְמָא, וְסַלִיק לֵיהּ לְאִתְדַּנָא כְּעוֹבָדוֹי, וְיִתְאֲבִיד מֵעָלְמָא, מַה כְּתִיב בַּתְרֵיהּ, מִי פָקַד עָלָיו אָרְצָה וּמִי שָׂם תֵּבֵל כֻּלָּהּ. מִי פָקַד עָלָיו אָרְצָה, דָּא הוּא אָחוּהָּ דְּפָרִיק לֵיהּ. וּמִי שָׂם תֵּבֵל כֻּלָּהּ, דְּבָאנֵי בֵּיתָא, וּבָנֵי בִּנְיָין עָלְמָא, וְתִקּוּנָא וְיִשּׁוּבָא. מַה כְּתִיב בַּתְרֵיהּ, אִם יָשִׁים אֵלָיו לִבּוֹ. הַאי בַּר נָשׁ, דְּפָקִיד עָלֵיהּ לְמִבְנֵי בִּנְיָינָא, בָּעֵי לְכַוְּונָא לִבָּא וּרְעוּתָא לְגַבֵּיהּ דְּהַהוּא מִיתָא. מִכָּאן, בַּר נָשׁ דְּאָתֵי עַל הַהִיא אִתְּתָא, בְּגִין שְׁפִּירוּ וְתִיאוּבְתָּא דִּילָהּ, הָא בִּנְיָין עָלְמָא לָא אִתְבְּנֵי, דְּהָא רְעוּתָא וְלִבָּא לָא אִתְכְּוָּון לְגַבֵּי מִיתָא.
Rabbi Yosi said: That matter is a secret among the concealed Judgments of the Holy One, blessed be He, since, "for the work of a man shall He pay back to him," means to be sentenced in his Judgment, according to the activities he performed in this world. He raises him to be judged accordingly and he is lost from the world. The following verse says: "who has given Him charge over the earth? Who has disposed the whole world?" (Ibid. 13). "Who has given Him charge over the earth?" is the one WHO APPOINTED IN CHARGE OVER HIM his brother that redeems him. "Who has placed the whole world under Him?" means THAT HIS BROTHER constructs a house, BY PERFORMING LEVIRATE MARRIAGE WITH HIS WIFE, and builds an everlasting structure and restoration and inhabitation OF THE WORLD. Following that, it is written: "if he set his heart upon Him," since that person that was appointed AS THE REDEEMER to erect the structure needs to have an attentive heart and desire for that dead person, IN ORDER TO ERECT HIS NAME FOR HIM. The lesson from here is that if a person takes that woman in levirate marriage for her beauty and his lust, then the everlasting edifice does not get built, since his desire and heart were not directed for the sake of the one who died.
This is why the ritual of Chalizah was created by the Rabbi's and allowed to manifest by the Creator. Men could not control their lust towards there sister in laws especially when it was their brother who they were bringing back. Do you understand this ritual? What is supposed to happen? To make sure no soul is lost.
Pasook 19. from the Zohar Commentary on Parasha Korach
וּבְגִין כַּךְ כְּתִיב, אִם יָשִׁים אֵלָיו לִבּוֹ, בִּרְעוּתָא דְּלִבָּא דִּיכַוֵּין לְגַבֵּיהּ, כְּדֵין רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסוֹף, וְאִתְמְשַׁךְ גַּבֵּיהּ, לְאִתְבָּנָאָה בְּהַאי עָלְמָא, מַה כְּתִיב בַּתְרֵיהּ, יִגְוַע כָּל בָּשָׂר יָחַד וְאָדָם עַל עָפָר יָשׁוּב, יִגְוַע כָּל בָּשָׂר יָחַד, הַהוּא גּוּפָא יִתְבְּלֵי בְּעַפְרָא, וְכָל הַהוּא בִּשְׂרָא. וְהַשְׁתָּא, אָדָם עַל עָפָר יָשׁוּב, הָא חַדְתּוּתִין דְּבִנְיָנָא כְּמִלְּקַדְּמִין, וְיֵתוּב עַל עַפְרָא דְּבִנְיָינָא דְּגוּפָא אַחֲרָא, כְּמָה דַּהֲוָה בְּקַדְמֵיתָא. וְעַל דָּא, רוּחָא וְנִשְׁמְתָא בִּידוֹי דקוּדְשָׁא בְּרִיךְ הוּא, וְחָיֵיס עָלַיְיהוּ דִּבְנֵי נָשָׁא, דְּלָא יִתְאֲבִידוּ מֵהַאי עָלְמָא, וּמֵעָלְמָארָא, בְּגִין כַּךְ אֵל אֱלֹהֵי הָרוּחוֹת לְכָל בָּשָׂר.
Therefore, it is written: "if he set his heart upon him." It must be in the desire of the heart that the intention is towards THE DEAD one. Then, "gather to Himself his spirit and his breath," because he continues through him to be built up in this world. It is then written: "all flesh shall perish together, and man shall return to dust" (Ibid. 15). "All flesh shall perish together," so that his body and flesh will rot in the dust. Now, AFTER THIS, "man shall return to dust," so there will be the REVIVAL of the structure as before. "â€¦and it will return the dust..." (Ibid. 15) in the composition of another body, as it first was. For the Ruach and Neshamah are in the hands of the Holy One, blessed be He, and He has compassion on human beings, so that they shall not be lost from this world nor the other world. Therefore, it is written: "El, Elohim of the spirits of all flesh."
There is a deep secret of Mind Over Matter being revealed in these last two Pasukim. It is taught in the Sefer Yetzirah that when one is building a Golem on must build a physical body first followed by a spiritual body. In the process of creating the body of the brother who dies without children one must only build one body that of the child who will return with the soull of his brother.
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