Zohar Korach - Section 6 - Do the Cut the Tribe of the Kohathites

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

Zohar Sulam Commentary on Parasha Korach Section 6

It is best to study the Zohar in the following manner:

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 Elazar says that the Levites can approach the Holy only through the priest, and that the priest hides and covers anything that they are not permitted to see. This is because everything of the priest is done in a whisper, secretly, while the Levites' speech and activities are in the raising of song and revelation of secrets. The priest's words are not spoken openly because he is of the right, Chesed. Rabbi Elazar tells us that when judgment prevails on the world from the left aspect, the right draws near by the burning of incense that is done quietly in secret. When Aaron ran into the midst of the congregation to stop the plague that was killing them he stood between the dead and the living, that is, between the Tree of Life and the Tree of Death. Thus the Tree of Life that is from the right came close to the priest, who was from the right, and the plague was stopped. Rabbi Elazar says that the priest has power above and below, and he is the cause of peace above and below; at all times the left serves the right.We are told that Hebron is the Oral Torah because whoever strives in her is referred to as Chaver, or comrade; it emerges from the written Torah, Zeir Anpin. Reference is made to homiletical interpretations and Agadah that surround the Torah like grapes in a cluster. Those who do not study the Torah for its own sake cause a flaw in the faith because they consider the written and oral Torahs to be two rather than one; this leads to the separation of Zeir Anpin and Malchut. People recant from the true path, saying that the world above might indeed be good, as the Torah says, but who could possibly deserve it? It takes too much work. We read of the difficulties of poverty and weakness of body among those who study the Torah, but of the great reward that comes to them and the great connection they make with God. We are told the inner meaning of Joshua and Caleb who carried between them the branch with the cluster of grapes. The rabbis talk about the giants who came against them, and Rabbi Shimon tells of the slanderous spies who told lies about the promised land. It was as if by speaking slanderously about the Holy Land they spoke badly about God, and God later caused the destruction of both temples on the anniversary of that day. Had Moses not prevailed with his prayer the children of Yisrael would have been destroyed from the world.

Pasook 23. from the Zohar Sulam Commentary on Parasha Korach

רִבִּי אֶלְעָזָר אָמַר, אַל תַּכְרִיתוּ אֶת שֵׁבֶט מִשְׁפְּחוֹת הַקְּהָתִי מִתּוֹךְ הַלְוִיִּם, בְּגִין דְּאִינּוּן גִּזְעָא וְשָׁרְשָׁא דְּלֵיוָאֵי. וְזֹאת עֲשׂוּ לָהֶם וִחְיוּ וְלֹא יָמוּתוּ, דְּבָעֵי כַּהֲנָא לְאַתְקְנָא לְהוּ, דאע"ג דִּקְרִיבִין אִינּוּן לְקוּדְשָׁא, לָא יֵיעֲלוּן אֶלָּא בְּתִקּוּנָא דְּכַהֲנָא, דְּהוּא יָדַע סִימָנָא דְּיִמְטוּן לְגַבֵּיהּ, וְלָא יַתִּיר. וְכַד מְכַסְּיָא לְמָאנֵי קוּדְשָׁא, כְּדֵין כִּסּוּיָא אַחֲרָא שָׁרֵי, וְאָסִיר לוֹן לְקָרְבָא לְמֵחֱמֵי, דְּהָא מִלָּה בַּחֲשָׁאי לָא אִית לְגַבַּיְיהוּ, אֶלָּא לְכַהֲנָא, דְּמִלָּה דִּלְהוֹן וְעוֹבָדָא דִּלְהוֹן בְּרָזָא וּבַחֲשָאי וְלֵיוָאֵי לְאָרָמָא קָלָא.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

Rabbi Elazar said: "Do not cut off the tribe of the families of the Kohathites from among the Levites" (Bemidbar 4:18), since they are the trunk and root of the Levites. "but thus do to them, that they may live, and not die" (Ibid.). The priest must establish that for them; even though they are nearing to the Holy, they should only approach with the amendment of the priest, since he is aware of the signal, UP TO WHERE he can reach and not further. When they cover the holy vessels, another coverage prevails from above and it is forbidden FOR THE LEVITES to approach and look, since anything that is in a whisper, THAT IS, A SECRET, applies only to the priests, since their speech and activities are in secret and they whisper. The Levites' speech and activities are in the raising of the voice IN SONG.

chanoch's Commentary

There is a teaching from the Sages that after Mashiach the relationship between Cohenim and Livites will change. The Levites will be the Priests and the Cohenim will be the singers and assist in the Temple. The source of this teaching in my opinion is this pasuk from the Zohar. It is telling us that before Mashiach there are secrets and revealed wisdom. After Mashiach there will be more room or necessity for secrets and therefore the Levites will be the teachers working in the Temple.

Pasook 24. from the Zohar Sulam Commentary on Parasha Korach

בג"כ כַּהֲנֵי בַּחֲשָׁאי וּבְרָזָא, וע"ד אָסִיר לוֹן חַמְרָא, דְּחַמְרָא לְאָרָמָא קָלָא, וּלְגַלָּאָה רָזִין אִיהוּ. בג"כ לֵיוָאֵי אִתְמְסָרוּ לְאָרָמָא קָלָא, דְּהָא בְּדִינָא אִתְאֲחָד, דִּינָא בְּאִתְגַּלְיָיא אִיהוּ, וּלְפַרְסְמָא מִלָּה קַמֵּי כֹּלָּא. אֲבָל כַּהֲנָא, כָּל מִלּוֹי בְּרָזָא וּבַחֲשָאי, וְלָאו בְּאִתְגַּלְיָיא. בְּגִין דְּאִיהוּ יְמִינָא, כַּד דִּינִין שַׁרְיָין בְּעָלְמָא מִסִּטְרָא דִּשְׂמָאלָא, יְמִינָא יְהֵא מִקְּרָבָא, וּבְמָה. בִּקְּטֹרֶת, דְּאִיהוּ בַּחֲשָׁאי, בְּרָזָא דָּקִיק, וּפְנִימָאָה מִכֹּלָּא.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

Therefore, all the activities of the priests are performed quietly and secretively. Consequently, wine is forbidden to them, since wine is for raising the voice, FOR SONG, and revelation of secrets. The Levites are given to attend the raising of voice because they are connected to Judgment and Judgment is open in order to publicize it to all. However, all the priest's words are secretive and in a whisper, they are not spoken openly because he is of the right, THAT IS CHESED. When Judgments prevail on the world from the left aspect, the right draws near. By means of what? By the burning of incense, which is done quietly in secret, more subtle and refined than anything, THAT IS BINAH.

chanoch's Commentary

After Mashiach there will be no difference between Malchut and Binah. They will become mirror images of each other. There will only be judgment which will be loving kindness. Gevurah and Chesed will becomes mirrror images of each other. There will no longer be a need for boundaries - Gevurah since each person will know the limitations that apply in each relationship. This is my opinion. Our Sages say that when Mashiach comes the only difference in the world will be Israel will no longer be subject to the yoke of the other nations. That implies two different steps in the "coming of Mashiach". One step immediately and one step after the revelations of the Torah secrets.

Pasook 25. from the Zohar Sulam Commentary on Parasha Korach

ת"ח, כַּד הַאי מַדְבְּחָא אַחֲרָא, שָׁארִי לְאַתְּעָרָא אִתְּעָרוּתָא, כַּד לָא יִשְׁתְּכָחוּ זַכָּאִין, מַדְבְּחָא פְּנִימָאָה אִתְּעַר לְגַבֵּיהּ, וְקָאֵים לָקֳבְלֵיהּ, וְדִינִין מִשְׁתַּכְכֵי. וע"ד קַיְּימָא לָקֳבֵל דָּא, וּכְדֵין דִּינָא אִסְתַּלָּק.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

Come and behold: when this other altar, THE EXTERNAL ALTAR, WHICH IS MALCHUT, begins to stir the awakening OF JUDGMENT, and no righteous people are around TO PROTECT it, the inner altar, BINAH, awakens to him and stands up against him, and the Judgments are subdued. Therefore, THIS one stands opposite the other one and then Judgment departs.

chanoch's Commentary

This pasuk is describing the relationship of the two steps referred to by chanoch's commentary for pasuk 24. Judgement will leave and its place will be an expansion of loving kindness - Chesed.

Pasook 26. from the Zohar Sulam Commentary on Parasha Korach

ר' אֶלְעָזָר אָמַר, זֹאת עֲבוֹדַת בְּנֵי קְהָת בְּאֹהֶל מוֹעֵד קֹדֶשׁ הַקֳּדָשִׁים, בְּשַׁעֲתָא דִּבְנֵי קְהָת נַטְלִין קֹדֶשׁ קֳדָשִׁים, כְּדֵין אָתֵי כַּהֲנָא, וְחָפֵי כֹּלָּא, עַד לָא יִקְרְבוּן לְנַטְלָא לֵיהּ, וְלָא הֲווֹ חָמָאן לְעָלְמִין מַה דְּאִינּוּן נַטְלִין, אֶלָּא כֹּלָּא בְּכִסּוּיָיא מִנַּיְיהוּ. כְּמָה דִּכְתִּיב וּבָא אַהֲרֹן וּבָנָיו בִּנְסוֹעַ הַמַּחֲנֶה וְהוֹרִידוּ אֵת פָּרוֹכֶת הַמָּסָךְ. וְרוֹב כִּסּוּיָיא דְּמָאנֵי מַקְדְּשָׁא, תְּכֵלֶת אִיהוּ, בְּגִין דִּתְכֵלֶת הָא אוּקְמוּהָ וְאִתְּמַר. בָּתַר דְּאִתְכַּסְיָיא כֹּלָּא, מְקָרְבִין בְּנֵי קְהָת דְּנַטְלִין, וְלָא מְקָרְבִין אֶלָּא בְּאִינּוּן בַּדִּים דְּנָפְקִין לְבַר. הה"ד, וְכִלָה אַהֲרֹן וּבָנָיו לְכַסֹּת אֶת הַקֹּדֶשׁ וְגוֹ', בִּנְסוֹעַ הַמַּחֲנֶה וְאַחֲרֵי כֵן יָבֹאוּ בְנֵי קְהָת לָשֵׂאת וְגוֹ'.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

Rabbi Elazar says: "This shall be the service of the sons of Kohath in the Tent of Meeting, namely, the most holy thing" (Ibid. 4). During the period of time that the sons of Kohath came to take the Holy of Holies, the priest approached and covered everything prior to their approach, and they never saw what they carried. Instead, everything was covered from them, as it says, "and when the camp sets forward, Aaron shall come, and his sons, and they shall take down the veil of the screen" (Ibid. 5). Most of the casings for the Temple's utensils were colored blue. The significance of blue was already explained and taught. After everything was covered, the children of Kohath, who carried it, came near. They did not get any closer than the poles that extended out, as it is written: "and when Aaron and his sons have made an end of covering the Sanctuary...as the camp is to set forward; after that, the sons of Kohath shall come to bear it..." (Ibid. 15).

chanoch's Commentary

The Name Kohat can permute to a word that translates as Handle or Butt. We learn from this that the most Holy Thing is the butt. As we learn that Adam prior to eating the fruit from the Tree of Knowldege did not have a digestive system and therefore no butt, since there was no waste from what He consumed. There is much to contemplate here about what should be ones desire for honor and Name recognition.

Pasook 27. from the Zohar Sulam Commentary on Parasha Korach

בג"כ קְטֹרֶת דְּאִיהִי פְּנִימָאָה, וְכָל מַה דִּי בְּרָזָא, לְכַהֲנָא אִתְמְסַר. וע"ד וַיִּקַּח אַהֲרֹן כַּאֲשֶׁר דִּבֶּר מֹשֶׁה וַיָּרָץ אֶל תּוֹךְ הַקָּהָל וַיִתֵּן אֶת הַקְּטֹרֶת, דְּאִיהִי פְּנִימָאָה, רָזָא דְּכַהֲנָא, כְּדֵין וַיְכַפֵּר עַל הָעָם וַיַּעֲמוֹד בֵּין הַמֵּתִים וּבֵין הַחַיִּים, בֵּין אִילָנָא דְּחַיֵּי, וּבֵין אִילָנָא דְּמוֹתָא, כְּדֵין יְמִינָא קָרִיב דָּא בְּדָא, וַתֵּעָצַר הַמַּגֵּפָה, זַכָּאָה חוּלָקָא דְּכַהֲנָא, דְּכַהֲנָא אִית לֵיהּ חֵילָא לְעֵילָּא, וְאִית לֵיהּ חֵילָא לְתַתָּא, וְהוּא גָּרִים שְׁלָמָא לְעֵילָּא וְתַתָּא, וּבְכָל זִמְנָא, שְׂמָאלָא פָּלַח לִימִינָא, הה"ד וְיִלָווּ עָלֶיךָ וִישָׁרֲתוּךָ, וִימִינָא בִּשְׂמָאלָא מִשְׁתַּכְּחֵי בַּמִקְדָּשׁ.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

Therefore, burnt incense, which is inward, and all that is in secret is given over to the priest. Therefore, "Aaron took as Moses commanded, and ran into the midst of the congregation...and he put on incense" (Bemidbar 17:12), because it is of the innermost, the secret of the priest WHO IS ALSO WITHIN. Then, "and made atonement for the people. And he stood between the dead and the living..." that is, between the Tree of Life and the Tree of Death. Then the right causes one to approach the other, MEANING THE TREE OF LIFE, THAT IS RIGHT, COMES CLOSE TO THE PRIEST, WHO IS RIGHT, "and the plague was stayed." Praised is the priest's lot, since the priest has power above and power below, and he is the cause of peace above and below. And at all times, the left serves the right. This is what it says: "that they may be joined to you, and minister to you" (Bemidbar 18:2); and the right THAT IS INCLUDED in the left is prevalent in the Temple.

chanoch's Commentary

Do you see a paradox in this pasuk? First it says the left serves the right and then it says the right is included in the left. One phrase refers to prior to Mashiach and one phrase refers to after Mashiach. This corrects our misunderstanding that after Mashiach gevurah will disappear. It will just protect Chesed not limit Chesed. The question occurs as to what does Chesed need protection from after Mashiach, or is the idea of being within just describing the relationship of physical and spiritual locations.