Zohar Mishpatim Section 3 A-The Old Saba

Zohar Mishpatim - Section 3 A - The Old Saba - Begins at Pasuk 66

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

Zohar Sulam Commentary on Parasha Mishpatim Section 3

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 Yosi recounts to Rabbi Chiya a number of annoying riddles that had been posed to him by an old merchant with whom he had traveled on a voyage. The two rabbis call for the merchant to speak to them. The merchant says that there are matters of wisdom hidden in every subject of the Torah, all of which require interpretation. He goes on to speak about the verse "And if a priest's daughter be married to a stranger," telling how the soul is drawn from Binah and clothed with Chesed that puts them into the Tree of Life; then the souls soar from there and enter the treasury, Malchut. He says that it is important to know how to be careful when attracting a soul into a body during intercourse. During our lives we must conduct ourselves to the good side so that the great scales are balanced and tipped to the good side.

Pasook 66. from the Zohar Sulam Commentary on Parasha Mishpatim

פָּתַח הַהוּא סָבָא וְאָמַר, וְיָשׁוֹב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ. הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא, בְּחָרְבַּן בֵּי מַקְדְּשָׁא. וְיָשׁוֹב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה. הָכָא אִיהוּ מַאי דְּכְתִּיב, וְהַכְּנַעֲנִי אָז בָּאָרֶץ, כְּשֶׁהָיָה וַדַּאי. וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, מַאי וְהָרוּחַ תָּשׁוּב. דָּא שְׁכִינְתָּא, דְּאִיהִי רוּחַ קַדִּישָׁא. כַּד חָמָאת שְׁכִינְתָּא, בְּאִינוּן עֶשֶׂר מַסָּעוֹת דְּקָא נַטְלָא, וְלָא בָּעוּן יִשְׂרָאֵל לְאָתָבָא בִּתְיוּבְתָּא קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, וְשָׁלְטָא סִטְרָא אַחֲרָא עַל אַרְעָא קַדִּישָׁא, וְאוּקְמוּהָ חַבְרַיָּיא.

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

The old man opened with, "and the dust returns to the earth as it was; and the spirit returns to Elohim who gave it" (Kohelet 12:7). The friends ascribed this verse to the destruction of the Temple. "And the dust returns to the earth as it was" here accords with the verse, "And the Canaani was then in the land" (Beresheet 12:6). FOR AFTER THE DESTRUCTION THE LAND RETURNED TO BE UNDER THE RULE OF THE KLIPAH OF CANAAN AS BEFORE. "And the spirit returns to Elohim who gave it." What does it mean, "The spirit returns"? This is the Shechinah, which is the Holy Spirit. When the Shechinah saw in the ten journeys She took that Yisrael do not want to repent before the Holy One, blessed be He, and that the Other Side rules over the Holy Land, THE SHECHINAH DEPARTED AND RETURNED TO ELOHIM. The friends have explained it.

chanoch's Commentary

The phrase the friends have explained it describe a section of Talmud. With Rabbi Ashlag's comments the verse is clear as written.

Pasook 67. from the Zohar Sulam Commentary on Parasha Mishpatim

תָּא חֲזִי, רוּחָא דְּבַר נָשׁ זַכָּאָה, אִתְעַטָּר בְּדִיּוּקְנָא בג"ע דִּלְתַתָּא, וּבְכָל שַׁבָּתֵי וּמוֹעֲדֵי וְרֵישֵׁי יַרְחֵי, מִתְעַטְּרָן רוּחֵי, וּמִתְפַּשְּׁטָן, וְסַלְּקִין לְעֵילָּא. כַּמָּה דְּעָבִיד קוּדְשָׁא בְּרִיךְ הוּא, בְּהַהִיא נִשְׁמְתָא עִלָּאָה קַדִּישָׁא לְעֵילָּא, ה"נ עָבֵיד בְּהַאי רוּחָא, לְתַתָּא בג"ע לְתַתָּא, דְּקָא סַלְקַת קָמֵיהּ. וְאָמַר דָּא אִיהִי רוּחָא דִּפְלַנְיָא גּוּפָא, מִיָּד מְעַטְּרָא לָהּ קְדוּשָּׁא בְּרִיךְ הוּא לְהַאי רוּחָא בְּכַמָּה עִטְרִין, וְאִשְׁתַּעֲשַׁע בָּהּ.

Transliteration

Translation

Come and see, the spirit of a righteous man is crowned with an image in the lower Garden of Eden. On every Shabbat, holiday and first day of the month, the spirits are crowned and take off THEIR IMAGE OF THE LOWER GARDEN OF EDEN, and rise up to the upperGarden of Eden. Just as the Holy One, blessed be He, does to the holy soul above, so He does with this spirit below in the lower Garden of Eden that rose before Him. He says, this is the spirit of the body of so and so. Immediately the Holy One, blessed be He crowns that spirit with many crowns and delights in it.

chanoch's Commentary

Thia pasuk is describing what happens to the Righteous and less Righteous

Pasook 68. from the Zohar Sulam Commentary on Parasha Mishpatim

וְאִי תֵּימָא, דְּהָא בְּגִין רוּחָא דָּא, שָׁבִיק קוּדְשָׁא בְּרִיךְ הוּא מַה דְּעָבִיד לְנִשְׁמְתָא. לָאו הָכִי. אֶלָּא שְׁאֵרָהּ כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע, אִלֵּין אִינּוּן תְּלַת שְׁמָהָן עִלָּאִין, דְּעַיִן לֹא רָאָתָה אֱלֹהִים זוּלָתְךָ.

Transliteration

Translation

If you wonder if the Holy One, blessed be He, leaves His dealings with the soul for that spirit it is not so, but, "her food, her clothing, and her duty of marriage, shall he not diminish" (Shemot 21:10). These are the three lofty names, as "neither has the eye seen, that an Elohim, beside You," which is the secret of Binah.

chanoch's Commentary

These description is thought to impact a Mitzvah associated with marriage. This is true yet not complete. In this pasuk is an application of this law to the Schichina.

Pasook 69. from the Zohar Sulam Commentary on Parasha Mishpatim

וְכֻלְּהוּ בְּעָלְמָא דְּאָתֵי וְאִתְמַשְּׁכוּ מִתַּמָּן. חַד מִנַּיְיהוּ שְׁאֵרָהּ, מְשִׁיכוּ דִּנְצִיצוּ וּנְהִירוּ, דְּנָהִיר בְּאֹרַח, סָתִים, מְזוֹנָא דְּזָן כֹּלָּא, וְאִקְרֵי ידו"ד בִּנְקוּדַת אֱלֹהִים. שְׁאֵרָהּ בְּהִפּוּךְ אַתְוָון, אָשֵׁר ה', וְדָא מֵאָשֵׁר שְׁמֵנָה לַחְמוֹ, וְדָא הוּא שְׁאֵרָהּ

Transliteration

Translation

They all abide in the World to Come, WHICH IS BINAH, and flow from there. One of them is "her food," which is a flowing of radiance and light, WHICH ARE RETURNING LIGHT AND STRAIGHT LIGHT that shines in an obscure way. It is sustenance that nourishes everything and is called Yud Hei Vav Hei with the vowels of Elohim, WHICH IS THE NAME OF BINAH. She'erah (Eng. 'her food'), with the letters in a different order, becomes 'Asher Hei'. ASHER IS BINAH, WHICH IS THE FIRST HEI OF YUD HEI VAV HEI. This is the meaning of, "Out of Asher his bread shall be fat" (Beresheet 49:20), FOR FOOD FLOWS FROM IT. This is the meaning of, "her food."

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk is clear as written. The pasuk explains a code word and its relation to Binah and the world that is coming. Remember Asher Hei can be translated Joy is the upper Hei. Students of Kabbalah will understand through contemplation.

Pasook 70. from the Zohar Sulam Commentary on Parasha Mishpatim

כְּסוּתָהּ: פְּרִישׂוּ דְּמַלְכָּא. דָּא מְשִׁיכוּ אַחֲרָא, דְּנָהִיר וְנָטִיר לָהּ תָּדִיר, פְרִישׂוּ דִּלְבוּשָׁא דְּמַלְכָּא, דְּפָרִשׂ עָלָהּ אֱלוֹהַּ. דָּא בְּבִגְדוֹ בָהּ תָּדִיר, דְּלָא אִתְעָדֵי מִינָּהּ, וְהַאי אִיהוּ כְּסוּתָהּ.

Transliteration

Translation

"Her clothing" is the covering the King SPREADS OVER IT, NAMELY THE PRECIOUS GARMENT OF THE NAME ELOHA. This is another shining flow, which always protects THE SOUL. It is the covering of the garment of the King that Eloha spreads over it. This is the meaning of, "he has dealt deceitfully with her (also: 'his garment is with her')" (Shemot 21:8) always, never absent from it. This is the meaning of, "her clothing."

chanoch's Commentary

Another code word explanation.

Pasook 71. from the Zohar Sulam Commentary on Parasha Mishpatim

וְעֹנָתָהּ, מַאן אִיהוּ. דָּא מְשִׁיכוּ דְּעָלְמָא דְּאָתֵי, דְּבֵיהּ כֹּלָּא. יְיָ' צְבָאוֹת אִיהוּ, וְדָא אִיהוּ דְּנָהִיר בְּכָל נְהוֹרִין סְתִימִין עִלָּאִין דְּאִילָנָא דְּחַיֵּי, דְּבֵיהּ עוֹנָה טְמִירָא, דְּמִתַּמָּן נַפְקַת. וְכָל דָּא בְּעִדּוּנָא וְכִסּוּפָא דְּעָלְמָא דְּאָתֵי.

Transliteration

Translation

What is "her duty of marriage"? It is a flow from the World to Come, WHICH IS BINAH that contains everything. It is Yud Hei Vav Hei Tzva'ot THAT IS THE NAME IN NETZACH AND HOD IN BINAH. It shines with all the high hidden lights of the Tree of Life, where the duty of marriage is hidden and whence it comes out with the pleasure and yearning of the World to Come, WHICH IS BINAH.

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk is clear as written. This pasuk takes deep contemplation.

Pasook 72. from the Zohar Sulam Commentary on Parasha Mishpatim

תְּלָתָא הָנֵי לֹא יִגְרָע לָהּ, כַּד אִיהִי זַכָּאת כַּדְּקָא יֵאוּת. וְאִי לָאו אִיהִי כַּדְקָא יֵאוּת, הָנֵי תְּלָתָא גַּרְעָאן מִנָהּ, דְּלָא יִתְעֲבִיד לָהּ עֲטָּרָה אֲפִילּוּ מֵחָד מִנַּיְיהוּ, תָּא חֲזִי, מַה כְּתִיב, וְאִם שְׁלָשׁ אֵלֶּה לֹא יַעֲשֶׂה לָהּ, דְּלָא זָכָאת בְּהוּ, וְיָצְאָה חִנָּם אֵין כָּסֶף תִּפּוּק מִקַּמֵיהּ, וְדַחְיָין לָהּ לְבַר. אֵין כָּסֶף, לֵית לָהּ כִּסּוּפָא, וְלֵית לָהּ עִדּוּנָא כְּלַל.

Transliteration

Translation

These three must He not diminish, when it is properly worthy. If it is not as it should be, these three are taken from it, as not even one becomes a crown for it. Come and see, it is written, "And if he do not these three to her" (Ibid. 11), that is, it is not worthy of them, "then shall she go out free without money" (Ibid.), go out from Him. It is pushed out. It is "without money," without yearning, OR LONGING, and derives no pleasure at all.

chanoch's Commentary

The soul is reincarnated without a desire for HaShem and must spend that lifetime developing a desire for HaShem. This is my opinion.

Pasook 73. from the Zohar Sulam Commentary on Parasha Mishpatim

עַד כָּאן אוֹכִיחַת אוֹרַיְיתָא, דְּכָל עֵיטִין בָּהּ תַּלְיָין, וְיָהִיבַת עֵיטָא טָבָא לִבְנֵי נָשָׁא. מִכָּאן וּלְהָלְאָה נֶהְדָּר לְמִלִּין קַדְמָאִין, בְּהַהוּא נְטִירוּ עִלָּאָה, דְּקָא פָּרִישׂ עָלָהּ קוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דְּלָא תְּהֵא לְעַם נָכְרִי, דְּהָא בִּגְדוֹ בָהּ, וּנְטִירוּ אִיהוּ לָהּ תָּדִיר.

Transliteration

Translation

Up to here the Torah admonishes, from which come every kind of advice, and gives good advice to people. From now on, let us return to the first subject of the lofty protection the Holy One, blessed be He, spreads over it, THE SOUL, so it shall not be to a strange nation, because "his garment is with her," and always protects it.

chanoch's Commentary

This pasuk is teaching that the Torah is changing frames of reference. This is my opinion.

Pasook 74. from the Zohar Sulam Commentary on Parasha Mishpatim

וְאִם לִבְנוֹ יִיעָדֶנָּה כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה לָהּ. אָמַר הַהוּא סָבָא, חַבְרַיָּיא, כַּד תַּהֲכוּן לְגַבֵּי הַהוּא טִינָרָא דְּעָלְמָא סָמִיךְ עָלֵיהּ, אִמְרוּ לֵיהּ, דְּיִדְכַּר יוֹמָא דְּתַלְגָּא דְּאִזְדְּרָעוּ פּוֹלִין לְחַמְשִׁין וּתְרֵין גַּוְונִין, וַהֲדַר אַקְרֵינָן הַאי קְרָא, וְהוּא יֵימָא לְכוֹן.

Transliteration

Translation

"And if he designated her for his son, he shall deal with her after the manner of daughters." The old man said, friends, when you go to that rock that supports the world, THAT IS, RABBI SHIMON, tell him to remember the snowy day when beans were sown in 52 ways. Then shall you recite this verse and he will tell you ITS MEANING.

chanoch's Commentary

Do you know what verse? Did you make the connection to the number 52?

Synopsis

The merchant turns to the question of who is the son of the Holy One, blessed be He, explaining that at the age of thirteen a boy is considered a son to the Congregation of Yisrael, and at the age of twenty a man is considered to be a son of the Holy One, blessed be He. The merchant tells of the additional soul that is attained by the righteous on the Sabbath.

Pasook 75. from the Zohar Sulam Commentary on Parasha Mishpatim

אָמְרוּ בְּמָטוּ מִינָךְ מַאן דְּשָׁארִי מִלָּה הוּא יֵימָא. אָמַר לוֹן, וַדַּאי דְּיָדַעְנָא דְּזַכָּאִין אַתּוּן, וְאִית לְרַמְּזָא לְכוּן רְמָזָא דְּחַכִּימִין, וְעַל מָה דַּאֲנָא אֵימָא, כַּד תִּדְכְּרוּן לֵיהּ סִימָנָא דָּא, הוּא יַשְׁלִים עַל דָּא. הַשְׁתָּא אִית לוֹמַר, מַאן הוּא דְּאִקְרֵי בֵּן לְקוּדְשָׁא בְּרִיךְ הוּא.

Transliteration

Translation

The said to him, if you please, whoever opened the discussion, let him tell it. He said to them, assuredly I knew that you were righteous, and that you are to be intimated to as the sages are. As for my words TO YOU, when you mention this sign TO RABBI SHIMON, he will finish it, THAT IS, FINISH MY WORDS. Now let us say who he is that is called the son of the Holy One, blessed be He.

chanoch's Commentary

We are entering into a new discussion. The question is about a level of consciousness callede Benai HaShem - Son of HaShem.

Pasook 76. from the Zohar Sulam Commentary on Parasha Mishpatim

ת"ח כָּל הַהוּא דְּזָכֵי לִתְלֵיסַר שְׁנִין וּלְהָלְאָה, אִקְרֵי בֵּן לכ"י. וְכָל מַאן דְּאִיהוּ מִבֶּן עֶשְׂרִין שְׁנִין וּלְעֵילָא וְזָכֵי בְּהוּ, אִקְרֵי בֵּן לְקוּדְשָׁא בְּרִיךְ הוּא וַדַּאי בָּנִים אַתֶּם לַיְיָ' אֱלֹהֵיכֶם.

Transliteration

Translation

Come and see, whoever reached thirteen years and on is considered a son to the Congregation of Yisrael, WHICH IS MALCHUT. Whoever is twenty years old or older and gains merit in them, is considered a son of the Holy One, blessed be He, NAMELY ZEIR ANPIN, as written, "You are the children of Hashem your Elohim" (Devarim 14:1).

chanoch's Commentary

When on receives a Ruach level of soul one reaches a level of consciousness called Benai Israel. When one receives a Neshama one reaches a level of consciousness called Benai HaShem. Do you know the meaning of "HaShem HuHaElohim"?

Pasook 77. from the Zohar Sulam Commentary on Parasha Mishpatim

כַּד מָטָה דָּוִד לִתְלֵיסַר שְׁנִין, וְזָכָה בְּהַהוּא יוֹמָא דְּעָאל לְאַרְבֵּיסָר, כְּדֵין כְּתִיב, יְיָ' אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ. מ"ט. דְּהָא מִקַּדְמָת דְּנָא לָא הֲוָה לֵיהּ בְּרָא, וְלָא שָׁרָאת עָלֵיהּ נִשְׁמְתָא עִלָּאָה, דְּהָא בִּשְׁנֵי עָרְלָה הֲוָה, ובג"כ, אֲנִי הַיּוֹם יְלִדְתִּיךָ, הַיּוֹם וַדַּאי יְלִדְתִּיךָ. אֲנִי, וְלָא סִטְרָא אַחֲרָא, כְּמָה דַּהֲוָה עַד הַשְׁתָּא, אֲנִי בִּלְחוֹדָאי. בַּר עֶשְׂרִין שְׁנִין, מַה כְּתִיב בִּשְׁלֹֹמֹה, כִּי בֵן הָיִיתִי לְאָבִי, לְאָבִי מַמָּשׁ וַדַּאי.

Transliteration

Translation

When David was thirteen years old and gained merit on the day he entered his fourteenth year, he wrote, "Hashem has said to me, You are my son; this day have I begotten you" (Tehilim 2:7). What is the reason for it? Before that, he was not His son, as the supernal soul did not dwell on him, since he lived during the Orlah years. Therefore it is written, "this day have I begotten you." Assuredly I have begotten you, I and not the Other Side, as it was until now. BUT NOW it is I alone. Upon his reaching his twentieth year, it is written of Solomon, "For I was my father's son" (Mishlei 4:3), my own father's namely the son of the Holy One, blessed be He. For at the age of twenty he merited the Mochin of Chayah, which made him a son of the Holy One, blessed be He, namely to Zeir Anpin.

chanoch's Commentary

With contemplation this pasuk becomes clear as written.

Pasook 78. from the Zohar Sulam Commentary on Parasha Mishpatim

וְאִם לִבְנוֹ יִיעָדֶנָּה. בַּר תְּלֵיסַר שְׁנִין וּלְהָלְאָה, דְּהָא נַפְקָא מֵרְשׁוּ דְּסִטְרָא אַחֲרָא דְּאִזְדַּמְּנַת לֵיהּ, מַה כְּתִיב כְּמִשְׁפַּט הַבָּנוֹת יַעֲשֶׂה לָהּ. מַהוּ כְּמִשְׁפַּט הַבָּנוֹת. תָּנֵינָן, בְּכָל יוֹמָא וְיוֹמָא, חָמֵי קוּדְשָׁא בְּרִיךְ הוּא לְהַהוּא יְנוֹקָא דְּקָאֵי בִּרְשׁוּ דְּעָרְלָה, וְאִיהוּ נָפִיק מִינָהּ, וְאִתְמְשַׁךְ לְבֵי סִפְרָא, וְתַבַּר לָהּ, וְאָזִיל לְבֵי כְּנִישְׁתָּא, וְתַבַּר לָהּ. מַה עָבִיד קוּדְשָׁא בְּרִיךְ הוּא לְהַהִיא נִשְׁמְתָא. אָעִיל לָהּ לְאִדָּרָא דִּילֵיהּ, וְיָהִיב לָהּ מַתְּנָן, וּנְבִזְבְּזָן סַגִּיאִין, וְקָשִׁיט לָהּ בְּקִשּׁוּטִין עִלָּאִין, עַד זִמְנָא דְּאָעִיל לָהּ לַחוּפָּה בְּהַהוּא בַּר, מִתְּלֵיסַר שְׁנִין וּלְעֵילָא.

Transliteration

Translation

"And if he designated her for his son," that is, since he is thirteen years old or more, when he is no longer under the dominion of the Other Side that comes his way. Then it is written, "he shall deal with her after the manner of daughters." What is the manner of daughters? HE ANSWERS, we learned that the Holy One, blessed be He, sees daily that child under the rule of the Orlah. When he comes out of it and goes to school to break it, goes to the synagogue to break it, the Holy One, blessed be He, takes that soul into His room where He gives it many gifts and offerings and adorns it with supernal adornments until the time comes when He brings it under the canopy into that son, NAMELY HE CLOTHES IT WITH HIM, after his thirteenth year.

chanoch's Commentary

This pasuk is clear as written with Rabbi Ashlag's comments. This is describing the teenage years with its dual values of needing parents yet desiring independence.

Pasook 79. from the Zohar Sulam Commentary on Parasha Mishpatim

אִם אַחֶרֶת יִקַּח לוֹ. הָכָא אִית רָזָא דְּרָזִין, לְחַכִּימִין אִתְמְסָרִי, וְאִית לְאוֹדָעָא בְּקַדְמֵיתָא מִלָּה חֲדָא. ת"ח, בְּיוֹמָא דְּשַׁבְּתָא בְּשַׁעֲתָא דְּאִתְקַדָּשׁ יוֹמֵי, נַפְקֵי נִשְׁמָתִין מִגּוֹ אִילָנֵי דְּחַיֵּי, וּמְנַשְּׁבָן אִינּוּן נִשְׁמָתִין קַדִּישִׁין לְתַתָּאֵי, וְנַיְיחִין בְּהוּ כָּל יוֹמָא דְּשַׁבְּתָא. וּלְבָתַר דְּנָפִיק שַׁבְּתָא, סַלְּקִין כֻּלְּהוּ נִשְׁמָתִין וּמִתְעַטְּרָן בְּעִטְרִין קַדִּישִׁין לְעֵילָּא. אוּף הָכִי, קוּדְשָׁא בְּרִיךְ הוּא אַזְמִין לְהַהוּא בַּר נָשׁ, וְדָא הוּא נִשְׁמְתָא אַחֶרֶת, ואע"ג דְּדָא זְמִינָא לֵיהּ, נִשְׁמְתָא דַּהֲוָת לֵיהּ בְּקַדְמֵיתָא, שְׁאֵרָהּ דְקַדְמֵיתָא, כְּסוּתָהּ וְעֹנָתָהּ לֹא יִגְרָע, כְּמָה דְּאִתְּמַר.

Transliteration

Translation

"If he take another": WHAT IS ANOTHER? Here there are secret mysteries given to the sages. First I have to inform you of something. Come and see, on Shabbat, when the day is sanctified, souls emerge from the Tree of Life, NAMELY ZEIR ANPIN. These souls blow on the lower beings, who rest for it throughout the Shabbat day. THEY ARE THE SECRET OF THE ADDITIONAL SOUL THAT THE RIGHTEOUS ATTAIN ON SHABBAT DAY. At the end of Shabbat, all the souls go up AGAIN to be crowned with holy crowns above. HERE too the Holy One, blessed be He, summons for that man ON THE DAY OF SHABBAT AN ADDITIONAL SOUL. This is the other soul, OF WHICH THE VERSE SAYS, "IF HE TAKE ANOTHER." And though this soul came to him, as for the soul he had before, the food of the first one, "her clothing, and her duty of marriage, shall he not diminish," THE MEANING OF WHICH IS according to the explanation given.

chanoch's Commentary

This pasuk is clear as written with Rabbi Ashlag's comments. This pasuk requires contemplation.

Pasook 80. from the Zohar Sulam Commentary on Parasha Mishpatim

בָּכָה הַהוּא סָבָא כְּמִלְקַדְּמִין, וְאָמַר אִיהוּ לְנַפְשֵׁיהּ, סָבָא סָבָא, כַּמָּה יָגַעְתָּ לְאַדְבְּקָא מִלִּין קַדִּישִׁין אִלֵּין, וְהַשְׁתָּא תֵּימָא לוֹן בְּרִגְעָא חֲדָא. אִי תֵּימָא דְּתֵיחָס עָלַיְיהוּ עַל אִינּוּן מִלִּין וְלָא תֵּימָא לוֹן, הָא כְּתִיב אַל תִּמְנָע טוֹב מִבְּעָלָיו בִּהְיוֹת לְאֵל יָדְךָ לַעֲשׂוֹת.

Transliteration

Translation

The old man wept again and said to himself, old, old man, how much have you toiled to attain these holy matters, and now you say them in an instance. If you contemplate sparing these matters and not disclosing them, yet it says, "Withhold not good from those to whom it is due, when it is in the power of your hand to do it" (Mishlei 3:27).

chanoch's Commentary

This is a transition pasuk.

Pasook 81. from the Zohar Sulam Commentary on Parasha Mishpatim

מַאי אַל תִּמְנָע טוֹב מִבְּעָלָיו. אֶלָּא, קוּדְשָׁא בְּרִיךְ הוּא וכ"י אִינּוּן הָכָא. דְּהָא בְּכָל אֲתָר דְּמִלִּין דְּאוֹרַיְיתָא אַמְרִין, קוּדְשָׁא בְּרִיךְ הוּא וכ"י אִינּוּן תַּמָן, וְצַיְיתֵי לוֹן. וּכְדֵין, הַהוּא אִילָנָא דְּטוֹב וָרָע, בְּשַׁעֲתָא דְּאַזְלִין מִתַּמָּן, וְצַיְיתוּ אִינּוּן מִלִּין, הַהוּא סִטְרָא דְּטוֹב אִתְגַּבָּר, וְאִסְתַּלָּק לְעֵילָּא, וקוּדְשָׁא בְּרִיךְ הוּא וכ"י מִתְעַטְּרָן בְּהַהוּא טוֹב, וְאִלֵּין אִינּוּן בְּעָלָיו דְּהַהוּא טוֹב.

Transliteration

Translation

What is THE MEANING OF, "Withhold not good from those to whom it is due"? HE SAYS, the Holy One, blessed be He, and the Congregation of Yisrael, WHICH IS MALCHUT, are here. For wherever words of the Torah are spoken, the Holy One, blessed be He, and the Congregation of Yisrael are present, and hearken to them. Then, when THE HOLY ONE, BLESSED BE HE, AND THE CONGREGATION OF YISRAEL go away from the Tree of Knowledge of Good and Evil, WHICH IS MALCHUT, to listen to words of Torah, its good side is elevated and rises high, and the Holy One, blessed be He, and the Congregation of Yisrael are crowned with that goodness. They are those to whom it is due. Therefore "Withhold not good from those to whom it is due" refers to the Holy One, blessed be He, and the Congregation of Yisrael.

chanoch's Commentary

With contemplation the pasuk is clear as written. It is hinting at the idea of a circuit of energy between an individual and HaShem. This relates to appreciation.

Pasook 82. from the Zohar Sulam Commentary on Parasha Mishpatim

סָבָא סָבָא, אַתְּ אָמַרְתְּ מִלִּין אִלֵּין, וְלָא יָדַעְתְּ אִי קוּדְשָׁא בְּרִיךְ הוּא הָכָא, וְאִי אִלֵּין דְּקַיְימֵי הָכָא זַכָּאִין לְמִלִּין אִלֵּין. לָא תִּדְחַל סָבָא, דְּהָא הֲוֵית בְּכַמָּה קְרָבִין דְּגַבְרִין תַּקִּיפִין, וְלָא דָּחִילַת, וְהַשְׁתָּא אַנְתְּ דָּחִיל, אֵימָא מִילָךְ, דְּהָא וַדַּאי הָכָא אִיהוּ קוּדְשָׁא בְּרִיךְ הוּא וכ"י, וְזַכָּאִין אִינּוּן אִלֵּין דְּהָכָא. וְאִי לָאו הָכִי, לָא אַעֲרַעְנָא בְּהוּ, וְלָא שָׁרֵינָא בְּאִלֵּין מִלִּין. אֵימָא מִלּוּלָךְ סָבָא, אֵימָא בְּלָא דְּחִילוּ.

Transliteration

Translation

AGAIN HE SAID TO HIMSELF, old, old man, you have spoken these words, yet you did not know whether the Holy One, blessed be He, is here, and whether those present here are worthy of these words. Do not fear, old man, for you have participated in several wars with mighty men yet you had no fear, yet now you fear. Speak up, for assuredly the Holy One, blessed be He, and the Congregation of Yisrael are here, and those present are righteous. Otherwise, I would not have met them, or began with these words. Speak up, old man, speak without fear.

chanoch's Commentary

We learn a spiritual lesson here. If something happens it is supposed to happen. This confirms the world is always perfect for the situation.

A Synopsis

We hear an explanation of "Hashem my Elohim, You are very great, You are clothed with glory and majesty," "who covers Himself with light as with a garment," "who stretches out the heavens," "who lays the beams of His chambers in the waters," "who makes the clouds His chariots," "who walks upon the wings of the wind," who "makes the winds His messengers." Next we learn about the souls of converts that soar from the Garden of Eden.

Pasook 83. from the Zohar Sulam Commentary on Parasha Mishpatim

פָּתַח וְאָמַר, יי' אֱלֹהַי גָּדַלְתָּ מְאֹד הוֹד וְהָדָר לָבָשְׁתָּ. יְיָ' אֱלֹהַי: דָּא שֵׁירוּתָא דִּמְהֵימְנוּתָא, סְלִיקוּ דְּמַחֲשָׁבָה, וְעָלְמָא דְּאָתֵי, רָזָא חֲדָא בְּלָא פִּרוּדָא. גָּדַלְתָּ: דָּא שֵׁירוּתָא, יוֹמָא קַדְמָאָה, וְאִינּוּן יוֹמִין עַתִּיקִין, סִטְרָא דִּימִינָא. מְאֹד: דָּא הוּא סִטְרָא דִּשְׂמָאלָא.

Transliteration

Translation

He opened up with the words, "Hashem my Elohim You are very great, You are clothed with glory and majesty" (Tehilim 104:1). "Hashem my Elohim" is the beginning of Faith: the rising of thought, WHICH IS CHOCHMAH, and the World to Come, WHICH IS BINAH, ARE PART OF the same secret, without separation. For Aba and Ima, which are Chochmah and Binah, are two friends that never separate. "You are very great" is the beginning OF THE SEVEN LOWER SFIROT, the first day, WHICH IS THE FIRST SFIRAH, CHESED. They are ancient days, NAMELY, IT RECEIVES FROM THE SFIROT OF ATIK, and is the right side. "Very" is the left side, namely Gvurah.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Do you know why "very" is the left side? It is due to the concept of adding to the Torah. When we add to perfection we lower that perfection.

Pasook 84. from the Zohar Sulam Commentary on Parasha Mishpatim

הוֹד וְהָדָר לָבַשְׁתָּ: אִלֵּין תְּרֵין בַּדֵּי עֲרָבוֹת. עַד הָכָא, כֵּיוָן דְּמָטָא לְגוֹ אִילָנָא דְּחַיֵּי, אִתְטָמַּר, וְלָא אִסְתַּלָּק לְמֶהֱוֵי בְּמִנְיָינָא, בְּגִין הַהוּא מְאֹד. מַאי מְאֹד. שְׂמָאלָא, דְּכָל עַנְפִּין דִּלְתַתָּא וּבִכְלָלָא עֲנָפָא מְרִירָא חֲדָא. וְעַל דָּא אִתְטָמַּר הַהוּא אִילָנָא דְּחַיֵּי, וְלָא בָּעָא לְמֶהֱוֵי בְּמִנְיָינָא דָּא, עַד דְּאַהֲדָר כְּמִלְּקַדְּמִין, וְשַׁבַּח בְּגַוְונָא אַחֲרָא.

Transliteration

Translation

"You are clothed with glory and majesty": these are the two branches of willow, which are Netzach and Hod. It spoke until here; once it reached the Tree of Life, WHICH IS TIFERET, it hid and could not be counted, because of "very." What is "very?" It is the left, as all the lower branches, among which is one bitter branch, WHICH IS SAMAEL, ARE INCLUDED IN THE LEFT. Therefore the Tree of Life hid, and did not wish to be part of the count, until it again praised in a different manner.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments.

Pasook 85. from the Zohar Sulam Commentary on Parasha Mishpatim

וְאָמַר, עֹטֶה אוֹר כְּשַּׂלְמָא דָּא שֵׁירוּתָא דְּיוֹמָא קַדְמָאָה. נוֹטֶה שָׁמַיִם, הָכָא אִתְכְּלִיל שְׂמָאלָא, וְלָא אָמַר מְאֹד, אִתְכְּלִיל שְׂמָאלָא בִּימִינָא, לְמֶהֱוֵי נָהִיר בִּכְלָלָא דְּשָׁמַיִם. הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו, הָכָא נָפִיק בְּחֶדְוָה הַהוּא אִילָנָא דְּחַיֵּי, נָהָר דְּנָפִיק מֵעֵדֶן, וְאִשְׁתְּרָשׁוּ בֵּיהּ בְּמֵימוֹי אִינּוּן תְּרֵי בַּדֵּי עֲרָבוֹת, דְּאִינּוּן גַּדְלִין בְּמֵימוֹי, הה"ד הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו. מַאן עֲלִיּוֹתָיו. אִלֵּין בַּדֵּי עֲרָבוֹת.

Transliteration

Translation

It says, "Who covers Himself with light as with a garment" (Ibid. 2): this is the beginning of the first day, NAMELY THE FIRST SFIRAH, CHESED. "Who stretches out the heavens" (Ibid.) IS TIFERET THAT IS CALLED HEAVENS. Here the left side, WHICH IS GVURAH, is included, yet it does not say 'very', for the left is included in the right so it illumines throughout the heaven, THAT IS TIFERET. "Who lays the beams of His chambers in the waters" (Ibid. 3). Here the Tree of Life gladly emerged, which is the tree that went out of Eden, NAMELY TIFERET. The two branches of willow, WHICH ARE NETZACH AND HOD, were rooted in its waters, where they grow. This is the meaning of, "Who lays the beams of His chambers in the waters." What are His chambers? They are the two branches of willow, NETZACH AND HOD.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. 2 Branches connect to the willows being shaken on Sukkot.

Zohar Mishpatim Section 3 A-The Old Saba

Zohar Mishpatim - Section 3 A - The Old Saba - Begins at Pasuk 66

Zohar Sulam Commentary on Parasha Mishpatim Section 3

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