Zohar Naso Section 2 - In the Night His Song Will Be With Me

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It is recommended that you study the section prior to reading the synopsis

Zohar Commentary from Section 2 on the Parasha NASO

SYNOPSIS:

We learn about the role of the Levites and the role of the priest in the Temple, and are told that the priest is the angel Michael and the Levite is the angel Gabriel, who must make the music. Information is given about how the songs and chants should be done with the lungs and the windpipe. We learn about the heart and the mouth, two thrones, and the meaning of the Shofar and the implements of speech. Lastly we are told that the Torah is more important to God than all the offerings and burnt offerings.

Pasook 9.from the Zohar Commentary on Parasha Naso

מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה וְעַד בֶּן חֲמִשִּׁים שָׁנָה כָּל הַבָּא לַעֲבוֹד עֲבוֹדַת עֲבוֹדָה וַעֲבוֹדַת מַשָּׂא בְּאֹהֶל מוֹעֵד. פִּקּוּדָא דָּא לִהְיוֹת הַלְּוִיִּם מְשׁוֹרְרִים בַּמִקְדָּשׁ. ואע"ג דְּאוֹקִימְנָא לְעֵילָּא, הָכָא צָרִיךְ לְחַדֵּשׁ מִלִּין, דְּהָא כֹּהֵן אִיהוּ מַקְרִיב קָרְבְּנָא, וְאִיהוּ מִיכָאֵל. לֵוִי אִיהוּ גַּבְרִיאֵל. אִיהוּ צָרִיךְ לְנַגְּנָא.

"From thirty years old and upward to fifty years old, everyone that came to do the service of the ministry, and the service of carrying in the Tent of Meeting" (Bemidbar 4:47). This commandment IS THAT the Levites should sing in the Temple. Although this was already explained before, we need to add something new, for it is the priest who sacrifices the offering and he is THE ANGEL Michael, WHO IS CHESED, CHESED BEING THE PRIEST. The Levite is Gabriel, WHO IS GVURAH, AND GVURAH IS CALLED LEVITE. And he should play music.

chanoch adds: The purpose of the music is to make every aspect of the bringing of the sacrifice happy and joyful. This is when there is a closeness to the Creator and not an aspect of exile. This is the purpose of the Levite singing in the Temple.

Pasook 10. from the Zohar Commentary on Parasha Naso

וְרָזָא דְּמִלָּה, יוֹמָם יְצַוֶּה יְיָ' חַסְדּוֹ, דָּא חֶסֶד כַּהֲנָא רַבָּא דְּמִיכָאֵל אִיהוּ כֹּהֵן הֶדְיוֹט לְגַבֵּי מָארֵיהּ, וְעִם כָּל דָּא דְּהֶדְיוֹט אִיהוּ אֵצֶל מָארֵיהּ. מֶלֶךְ דְּחַיּוֹת הַקֹּדֶשׁ אִיהוּ. וּבִרְכַּת הֶדְיוֹט אַל תְּהִי קַלָה בְּעֵינֶיךָ, וְהַאי אִיהוּ יוֹמָם יְצַוֶּה יְיָ' חַסְדּוֹ.

The secret of: "Yet Hashem will command His steadfast love (Heb. Chesed) in the daytime" (Tehilim 42:9). That is Chesed OF ZEIR ANPIN, which is the High Priest, because Michael is a common priest in relation to his Master, CHESED OF ZEIR ANPIN. Nevertheless, EVEN THOUGH he is a common priest in relation to his Master, he is a king over the holy living creatures THAT ARE IN YETZIRAH, AND IT WAS SAID OF HIM: Let not the blessing of a common priest be light in your eyes. That is what is meant by: "Yet Hashem will command his Chesed in the daytime."

chanoch's Commentary

This Pasook is explaining the spiritual system as it relates to the Arch Angels and the Race of Angels called Michael. These Angels have a leader and that is the Arch Angel Michael. They are unable to oppose the negative Angel even with the assistance of the Arch Angel Gavriel. This is explained in the Scroll of Daniel, where Gavriel is bringing a message to Daniel but is unable to enter the area of Persia which is controlled by the Satan. He asks for Michaels assistance and even then they have difficulty overcoming and gaining permission to enter the country to complete their assigned tasks.

Pasook 11. from the Zohar Commentary on Parasha Naso

וּבַלַּיְלָה שִׁירֹה עִמִּי, דָּא גְּבוּרָה. שִׁירֹה: בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל, וְגַבְרִיאֵל שְׁלוּחֵיהּ, וְצָרִיךְ לְשׁוֹרֵר וּלְנַגֵּן בְּחֶדְוָה בְּחַמְרָא דְּאוֹרַיְיתָא, לְאִתְעַסְּקָא בְּאוֹרַיְיתָא, יְקַיֵּים קוּמִי רֹנִּי בַלַּיְלָה לְרֹאשׁ אַשְׁמוּרֹת.

"And in the night his song shall be with me" (Ibid.), which is Gvurah OF ZEIR ANPIN, since Shirah (lit. 'song') is similar to "The firstling of his herd (Heb. shoro), grandeur is his" (Devarim 33:17) and "the face of an ox (Heb. shor) on the left side" (Yechezkel 1:10). SHIRAH AND SHOR ARE IDENTICAL. Gabriel is the messenger OF GVURAH. It is incumbent upon him to sing and play music happily with the wine of Torah, study the Torah and fulfill: "Arise, cry out in the night: in the beginning of the watches" (Eichah 2:19).

chanoch adds: to clarify CRY OUT is sing out.

Pasook 12. from the Zohar Commentary on Parasha Naso

וְיֵימָּא בְּאַשְׁמוּרוֹת, כַּמָה סְלִיחוֹת וְתַחֲנוּנִים וּבַקָּשׁוֹת, בְּכָל מִינֵי רִנָּה בִּגְרוֹנֵיהּ, דְּאִיהוּ כִּנּוֹר לְאַפָּקָא בֵּיהּ קָלָא, בְּשִׁית כַּנְפֵי רֵיאָה עִם וַורְדָא. בְּשִׁית עִזְקָאן דְּקָנֶה. וְדָא ו'. וְיִפּוּק לֵיהּ מִלִּבָּא, דְּתַמָּן בִּינָה. כְּמָה דְּאוּקְמוּהָ מָארֵי מַתְנִיתִין, הַלֵּב מֵבִין. יִפּוּק בֵּן מִבִּינָה, מִבֶּן יָהּ, דְּאִיהוּ ו', דְּאִיהוּ אֶפְרוֹחַ בְּשִׁית גַּדְפִּין. וִיסַלֵּק לֵיהּ בְּשִׁית עִזְקָאן דְּקָנֶה, דְּאִינּוּן שֵׁשׁ מַעֲלוֹת לַכִּסֵּא.

He should say at dawn several penitential prayers (Slichot), supplications and petitions with all kinds of joyful chants in his throat, which is like a fiddle to produce the voice with the six parts of his lungs – THAT IS, FIVE LOBES OF THE LUNGS, with the rose lobe, WHICH IS A SMALL VENOUS LOBE THAT IS ATTACHED TO THE LUNG, and in the six rings of the windpipe, that is ALLUDING TO the Vav THAT CORRESPONDS TO ZEIR ANPIN, that comes out from the heart, where Binah is situated. As the authors of the Mishnah have explained, the heart has understanding. A son, THAT IS ZEIR ANPIN, comes out from Binah, the son (Heb. ben) of Yud Hei. THE LETTERS OF BINAH ARE BEN YUD HEI, that is Vav which alludes to a newborn chick with six wings, NAMELY ZEIR ANPIN THAT HAS SIX SFIROT – CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD. He shall raise them by the six rings of the windpipe, which are the six rungs of the throne, BECAUSE CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN ARE SIX STEPS TO BINAH THAT IS REFERRED TO AS THE THRONE TO CHOCHMAH.

chanoch's Commentary

Prayer comes from the windpipe through the voice box and the lungs. This process of saying a prayer is related in this Pasook to Zeir Anpin being the windpipe and the lungs which cool the fires of the heart. The Mind is Chochmah. The heart is Binah. The lungs represent the Hay due to the 5 parts of the lungs and the wind flows through the windpipe which is Zeir Anpin due to the six rings of the windpipe. Thus Prayer is connected to the Creator using the Name of Hay Vav Hay. We will find out where the Yood comes from the song of the 10 types of Psalms.

Pasook 13. from the Zohar Commentary on Parasha Naso

וב' כֻּרְסְיָין אִינּוּן כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן, וְאִינּוּן לִבָּא וּפוּמָא. לֵ"ב, וַיֹּאמֶר כִּי יָד עַל כֵּס יָהּ מִלְחָמָה לַיְיָ' בַּעֲמָלֵק, כָּבֵד, סָמָאֵ"ל, פּוּמָא דְּכִסֵּ"ה, כֵּ"ס ה', הה"ד תִּקְעוּ בַחֹדֶשׁ שׁוֹפָר וְגוֹ'.

There are two thrones, AS IT IS WRITTEN: "A glorious throne exalted from the beginning" (Yirmeyah 17:12), MEANING THAT IT IS HIGHER THAN THE FIRST THRONE, INDICATING THAT THERE ARE TWO THRONES. They are the heart, WHICH IS BINAH AND the mouth, WHICH IS MALCHUT. The heart, AS WRITTEN: "Because Yah has sworn by his throne" (Shemot 17:16), IS BINAH, WHICH IS A THRONE FOR YUD-HEI, CHOCHMAH. AND THE HEART IS THE SECRET OF: "That Hashem will have war with Amalek" (Ibid.), WHICH IS THE SECRET OF the liver, THAT IS, Samael. The mouth is THE SECRET OF the seat (Heb. kiseh), that is, the throne (Heb. kes) of Hei. This is what is meant by: "Blow a Shofar at the new moon, at the full moon (lit. 'covering') (Heb. keseh)" (Tehilim 81:4), WHICH IS THE MOUTH, MEANING MALCHUT THAT IS THE THRONE OF THE LAST HEI OF YUD HEI VAV HEI. IT CONTAINS THE FIVE RESTORATIONS OF THE MOUTH, AS EXPLAINED BEFORE.

chanoch's adds: It may seem that the letters of the Tetragrammaton come from different aspects of the body in my commentary above and this Zohar. One needs to realize that there is more than one right answer. Thus both are correct. Essentially Prayer and song is using the same tools and the same parts of the body.

Pasook 14. from the Zohar Commentary on Parasha Naso

מַאי שׁוֹפָר. קָנֶה, ו', קוֹל דְּסָלִיק מִן הַקָּנֶה, לְגַבֵּי פּוּמָא, דְּתַמָּן ה'. בְּה' מִינֵי תִּקּוּנִין דְּדִבּוּרָא, דְּאִינּוּן שִׂפְוָון וְשִׁינַיִם וְחֵיךְ. שִׂפְוָון תְּרֵין. שִׁינַיִם וְטוֹחֲנוֹת תְּרֵין מִינִין. וְחֵיךְ, הָא חָמֵשׁ. דְּטָחֲנִין כְּנָהָר דְּאִיהוּ קוֹל, כְּגַוְונָא דְּטָחֲנִין רֵיחַיָיא. לְאַפָּקָא קוֹל וְדִבּוּר, דְּנָפִיק מִבִּינָה דְּלִבָּא. בְּמַחֲשָׁבָה.

HE EXPLAINS: What is the meaning of Shofar, WHEN IT SAYS: "BLOW A SHOFAR AT THE NEW MOON"? The windpipe alludes to the Vav, WHICH IS THE MYSTERY OF ZEIR ANPIN THAT IS REFERRED TO BY THE VAV. IT IS ALSO CALLED VOICE. It is the voice that ascends from the windpipe to the mouth, WHICH IS MALCHUT, where the Hei is. THAT IS THE MEANING OF THE WORDS: "AT THE FULL MOON (HEB. KESEH) ON OUR FEAST DAY" (IBID.), WITH THE THRONE (HEB. KES) OF HEI, MEANING the five articulation points of speech: the lips, the teeth and the palate. There are two lips, TEETH INCLUDING regular teeth and molars, which makes them two kinds of teeth and a palate, so we have a total of five. THESE ARE THE FIVE ARTICULATION POINTS OF SPEECH. When they mill like a riverbed, they make noise like the milling of grindstones to produce sound and speech that emanates from Binah WHICH IS the heart, and with thought, WHICH IS THE SECRET OF CHOCHMAH.

chanoch adds: Does it mean that we do not need to blow a Shofar as the verse says or do we need to physically blow a Shofar? These teachings are enhancing the parts of the body and their functions. they also use the Shofar as well.

Pasook 15. from the Zohar Commentary on Parasha Naso

דְּאִיהוּ שְׁמָא מְפֹרָשׁ בְּעֶשֶׂר מִינֵי תִּלִּים. וּבְשׁוֹפָר, אֵין פּוֹחֲתִין מֵעֲשַׂרָה שׁוֹפָרוֹת. וְאוֹרַיְיתָא, קָלָא דִּילָהּ, דִּיבּוּר דִּילָהּ, בִּינָה דִּילָהּ, דְּאוּקְמוּהָ אֵיזֶהוּ חָכָם הַמֵּבִין דָּבָר מִתּוֹךְ דָּבָר. מַחֲשָׁבָה דִּילֵיהּ. חָשִׁיב קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, מִכָּל קָרְבְּנִין וְעִלָּוָון, הה"ד זֹאת הַתּוֹרָה לְעוֹלָה וְלַמִּנְחָה. ע"כ רעיא מהימנא

That is the Name pronounced in full in ten various praises, WHICH PARALLEL THE TEN SFIROT. HERE TOO, THOUGHT IS CHOCHMAH, THE HEART IS BINAH AND THE WINDPIPE IS THE SECRET OF ZEIR ANPIN, IN WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD – THE SIX RINGS OF THE WINDPIPE. THE MOUTH IS MALCHUT AND WITH THE ROOT, WHICH IS KETER, THEY AMOUNT TO TEN SFIROT. THEREFORE, when blowing the Shofar, we never blow less than ten times, WHICH CORRESPONDS TO THE TEN SFIROT. As for the Torah, the voice is hers and the speech is hers, and hers is Binah, as we have explained: 'A wise man understands one thing from another.' Hers is the faculty of thought, WHICH IS CHOCHMAH. THERE ARE TEN SFIROT, BECAUSE VOICE IS ZEIR ANPIN – IN WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD. SPEECH IS MALCHUT, AND WITH BINAH AND HER CHOCHMAH WITH THE ROOT, KETER, THEY AMOUNT TO TEN SFIROT. THEREFORE, THE TORAH is more important to the Holy One, blessed be He, than all the offerings and burnt offerings. This is what is meant by: "This is the Torah of the burnt offering, of the meal offering" (Vayikra 7:37).

The above section needs to be contemplated in order to recognize all of the aspects of all of the components of the messages in these Zohar Comments. Ultimately learning that the Torah is more important than a sacrifice teaches us that study of the Torah is how one gets closest to the Creator.