It is recommended to study the section prior to reading the Synopsis.
Rabbi Yehuda wonders why if someone's sins actually harmed the whole universe, his repentance should help. Rabbi Yitzchak replies that when someone makes repentance it restores whatever he damaged above; repentance restores everything, including the man himself and the whole universe. We hear that although God has steeped the world in Judgment, He wishes the children of Yisrael to repent in order to better their position in this world and in the World to Come. We are told that Jonah's repentance saved a great many people in the world.
Pasook 22. from the Zohar Commentary on Parasha Naso
רִבִּי יִצְחָק ור' יְהוּדָה הֲווֹ אָזְלֵי מֵאוּשָׁא לְלוּד, אָמַר רִבִּי יְהוּדָה נֵימָא מִילִּין דְּאוֹרַיְיתָא וְנֵזִיל. פָּתַח רִבִּי יְהוּדָה וְאָמַר, כִּי יִפְתַּח אִישׁ בּוֹר אוֹ כִּי יִכְרֶה אִישׁ בּוֹר וְגוֹ'. מַה כְּתִיב בַּתְרֵיהּ, בַּעַל הַבּוֹר יְשַׁלֵּם וְגוֹ'. וּמַה עַל דָּא כַּךְ, מַאן דְּגָרִים לְאַבְאָשָׁא עָלְמָא בְּחוֹבוֹי עאכ"ו. אֶלָּא תַּוַּוהְנָא דאע"ג דְּאַבְאִישׁ עָלְמָא, אֲמַאי אִית לֵיהּ תְּשׁוּבָה, כְּמָה דִּכְתִּיב אִישׁ אוֹ אִשָׁה כִּי יַעֲשׂוּ וְגוֹ' וְהִתְוַדּוּ אֶת חַטָּאתָם וְהֵשִׁיב.
Rabbi Yitzchak and Rabbi Yehuda were traveling from Usha to Lod. Rabbi Yehuda said, Let's discuss some Torah as we go. Rabbi Yehuda opened the discussion with the verse: "If a man shall open a pit, or if a man shall dig a pit..." (Shemot 21:33). The following verse says: "The owner of the pit shall make it good..." (Ibid. 34). Therefore whoever harms the world with his sins should most certainly make it good. However, I wonder. Since he caused harm to the universe, why does repentance help as it says, "When a man or a woman shall commit any sin...then they shall confess their sins...and he shall make restitution" (Bemidbar 5:6-7).
Did you ask the question as to whether this travel from Usha to Lod was physical or spiritual? What is the meaning of these two locations and what does it have to do with repentance? Usha can be translated as carry or sustain 7. Lod can be translated as doorway to him. Thus we see why the Zohar brings these locations into this discussion about Repentance. This is because Repentance repairs the world by opening the doorway to HIM (HaShem) and allow the person doing the Repentance to sustain the connection to the lower 7 Sefirot.
Pasook 23. from the Zohar Commentary on the Parasha Naso
אֶלָּא וַדַּאי דָּא מְהַנְיָא לְהוּ, בְּגִין דְּעָבֵיד תְּשׁוּבָה, כִּבְיָכוֹל הוּא עָבֵיד לֵיהּ מַמָּשׁ. דְּהָא מַה דְּפָגִים לְעֵילָּא, אַתְקִין לֵיהּ, וּבְמָה בִּתְשׁוּבָה. דִּכְתִּיב אִישׁ אוֹ אִשָּׁה כִּי יַעֲשׂוּ וְגוֹ', וְהִתְוַדּוּ אֶת חַטָּאתָם וְהֵשִׁיב, וּתְשׁוּבָה אַתְקִין כֹּלָּא, אַתְקִין לְעֵילָּא, אַתְקִין לְתַתָּא, אַתְקִין לְגַרְמֵיהּ, אַתְקִין לְכָל עָלְמָא.
HE REPLIES: Assuredly it helps them because when he repents, it is as if he causes it in reality, SINCE REPENTANCE (LIT. 'RETURN') RETURNS THE HEI TO THE VAV. He restored whatever he damaged above. How? By repentance, as it is written: "When a man or a woman shall commit any sin...then they shall confess their sins...and he shall make restitution (return)." Repentance restores everything. It repairs above and it repairs below, restoring himself and restoring the whole universe.
The full process of Repentance involves a change of a person's consciousness and this causes a change in the spiritual world as well as a change in the physical world. This is why repentance repairs the mistake and actually takes the person to a higher level than he/she was before the mistake.
Pasook 24. from the Zohar Commentary on the Parasha Naso
פָּתַח ר' יִצְחָק אֲבַּתְרֵיהּ וְאָמַר, בַּצַּר לְךָ וּמְצָאוּךָ כָּל הַדְּבָרִים הָאֵלֶּה וְגוֹ'. בַּצַּר לְךָ, מִכָּאן דִּתְשׁוּבָה מֵעַלְּיָא מִכֹּלָּא, עַד לָא יִשְׁרֵי דִּינָא בְּעָלְמָא. דְּבָתַר דִּשְׁרֵי דִּינָא תַּקִּיף חֵילֵיהּ מַאן יַעְבַּר לֵיהּ מֵעָלְמָא וִיסַלֵּק לֵיהּ. דְּהָא כֵּיוָן דְּשָׁארִי דִּינָא, לָא אִסְתְּלִיק עַד דְּיִשְׁתְּלִים. בָּתַר דְּאִשְׁתְּלִים, וְעֲבַד תְּשׁוּבָה, אַתְקִין עָלְמִין כֻּלְּהוּ. מַשְׁמַע, דִּכְתִּיב וּמְצָאוּךָ כָּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים, וּכְתִיב וְשַׁבְתָּ עַד יְיָ' אֱלֹהֶיךָ וְגוֹ'. כִּי אֵל רַחוּם יְיָ' אֱלֹהֶיךָ וְגוֹ'.
Rabbi Yitzchak opened next the discussion saying, "When you are in distress, and all these things are come upon you..." (Devarim 4:30). "When you are in distress": From here, we see that best of all is repentance before Judgment steeps the world, because once Judgment has settled, its power increases. Who will be able to remove it or make it go away? Once the Judgment begins, it does not disappear until it is fulfilled. Following the completion OF THE JUDGMENT and repenting, he restores the worlds. That is deduced from the scripture: "And all these things are come upon you, in the latter days...if you turn to Hashem your Elohim...for Hashem your Elohim is a merciful El" (Ibid. 30-31).
This Zohar verse is suggesting that someone should judge themselves and do Teshuvah prior to the effect of their actions "catches up to them" so to speak. Every action follows the Boomerang Law. If one does a negative action one will receive chaos in their life unless they do Teshuvah prior to that chaos finding them. If the chaos does find them, it will need to manifest completely in the physical world even when they start to do Teshuvah to remove the chaos. The Teshuvah will sweeten the judgment but the judgment will need to be completed before the Teshuvah can take full effect and remove the action like what happens if one does Teshuvah prior to the judgment finding them.
Pasook 25. from the Zohar Commentary on Parasha Naso
בְּאַחֲרִית הַיָּמִים, מַאי אִיכָּא הָכָא. אֶלָּא לְאַכְלְלָא כְּנֶסֶת יִשְׂרָאֵל, דְּאִיהִי בְּגָלוּתָא, וְאִשְׁתְּכָחַת בְּעָאקוּ דִּלְהוֹן, וְלָא שַׁבְקָת לוֹן לְעָלְמִין. וּבְגִין כַּךְ קוּדְשָׁא בְּרִיךְ הוּא אע"ג דְּאַשְׁרֵי דִּינָא בְּעָלְמָא, בָּעֵי דְּיָהַדְרוּן יִשְׂרָאֵל בִּתְשׁוּבָה, לְאוֹטָבָא לְהוּ בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי, וְלֵית לָךָ מַאן דְּקָאֵים קַמֵּי תְּשׁוּבָה.
HE INQUIRES: "In the latter days"? What is the connection of this verse to here? HE REPLIES: It is in order to include the Congregation of Yisrael, WHICH IS REFERRED TO AS THE LATTER DAYS, that is in exile, being with them in their distress and never leaving them. Although the Holy One, blessed be He, has steeped the world in Judgment, He wishes that Yisrael will repent to better their position in this world and in the World to Come. There is nothing that can withstand repentance.
chanoch adds: We need to constantly do Teshuvah for the destruction of the Temple. We need to constantly do Teshuva for living in the exile and not letting the Mashiach manifest in our lives. Most people are taught to do Teshuvah for their actions in this life. They do not learn or realize that the Keter of these actions occurred in previous lifetimes.
Pasook 26. from the Zohar Commentary on Parasha Naso
ת"ח, אֲפִילּוּ כְּנֶסֶת יִשְׂרָאֵל, תְּשׁוּבָה אִקְרֵי. וְאִי תֵּימָא תְּשׁוּבָה עִלָּאָה מִכָּל אֲתָר לָא שְׁכִיחַ, אֶלָּא דָּא אִקְרֵי תְּשׁוּבָה, כַּד אַהְדָּר רַחֲמֵי לְקָבְלָהָא, וְהִיא תָּבַת עַל כָּל אִינּוּן אוֹכְלֹסִין וְיַנְקָא לוֹן. וּתְשׁוּבָה מֵעַלְיָא, כַּד אִתְמְסַר נַפְשָׁא לְגַבָּהּ, וְנָטִיל לָהּ בְּזִמְנָא דְּאִיהִי בִּתְשׁוּבָה, כְּדֵין כֹּלָּא אִתְתָּקַּן לְעֵילָּא וְתַתָּא, וְאִתְתָּקַּן הוּא, וְכָל עָלְמָא.
Come and see that even the Congregation of Yisrael, WHICH IS MALCHUT, is called repentance. You might say the uppermost repentance, WHICH IS BINAH, is not found everywhere. But MALCHUT is called repentance when mercy THAT IS ZEIR ANPIN returned before her, and she returned again to nourish all her multitudes. The best way to repent is when the sinner risks his life for it. It is received during a time that he is in repentance. Then everything is restored above and below, and he and the worlds are restored.
The midrash teaches that Repentance - Teshuvah - Returning the Hai was created before creation. Yet this pasook is teaching that repentance is necessary to manifest the final actions of humanity - the actual meaning of one aspect of Malchut. How do we reconcile this seemingly in consistent paradox? Obviously we are speaking of two different frames of reference. Teshuvah created prior to creation is also malchut in that consciousness referred to as before creation. Teshuvah where ever it appears is malchut.
Pasook 27. from the Zohar Commentary on Parasha Naso
חַיָּיבָא חַד בְּעָלְמָא, קִלְקוּלָא דְּכַמָּה אַחֲרָנִין בְּגִינֵיהּ. וַוי לַחַיָּיבָא, וַוי לִשְׁבִיבֵיהּ. ת"ח, יוֹנָה, בְּגִין דְּלָא בָּעָא לְמֵהַךְ בִּשְׁלִיחוּתָא דְּמָארֵיהּ, כַּמָה בְּנֵי נָשָׁא הֲווֹ אִתְאֲבִידוּ בְּגִינֵיהּ בְּיַמָּא, עַד דְּכֻלְּהוּ אָהַדְרוּ עֲלוֹי, וְדָאִינוּ לֵיהּ בְּדִינָא בְּיַמָּא, וּכְדֵין אִשְׁתֵּזִיבוּ כֻּלְּהוּ, וְקוּדְשָׁא בְּרִיךְ הוּא חָס עָלֵיהּ לְבָתַר, וְשֵׁזִיב כַּמָה אוֹכְלֹסִין בְּעָלְמָא. אֵימָתַי. כַּד אַהְדָּר לְמָארֵיהּ מִגּוֹ עַקְתֵּיהּ. הֲדָא הוּא דִּכְתִּיב, קָרָאתִי מִצָּרָה לִי אֶל יְיָ' וַיַּעֲנֵנִי. וּכְתִיב, מִן הַמֵּצַר קָרָאתִי יָהּ עָנָנִי בַמֶרְחָב יָהּ וְגוֹ'. רעיא מהימנא
How many others are hurt because of one wicked person in the world. Woe to the wicked and woe to his neighbor. Look at Jonah. Because he had no wish to go on his Master's mission, how many people could have perished at sea because of him, until they all gathered about him to judge and convict him, TO THROW HIM into the sea. Then all were saved and the Holy One, blessed be He, had mercy upon him. Afterwards, he saved a great many in the world; THAT IS, THE PEOPLE OF NINEVEH. When WAS THIS? When he repented before his Master, in his distress. This is what is meant by: "I cried to HaShem out of my distress, and he heard me" (Yonah 2:3), and: "Out of my distress I called upon Yah: Yah answered me with liberation..." (Tehilim 118:5).A Synopsis: We hear what the letters in the Holy Name have to do with repentance, that is Binah. This repentance is called life, and the "issues of life" are the souls of Yisrael. We are told of the importance of breath, and the words that issued from the mouth of God. The question arises where the breath that exists in the heathen nations comes from if the Shechinah does not dwell on them, and the answer is that not all faces are equal even among the children of Yisrael. We are told about another soul that hovers over a man's head that moves all his limbs to follow the precepts. There follows an elaboration of the sense of the Nefesh, Ruach, Neshamah, Chayah and Yechidah of Ruach that are drawn to a deserving person. We are told that there is a good kind of breath and a breath that is wicked. The countenance of the animal that resides in a person is apparent in the likeness that dwells on his face; upon every face is someone in charge over him. This is also true for the six days of creation, as there is no day that has no good in it, but not every person is able to enter into that goodness due to their unworthiness. There are various types of repentance, and all of them are good but they are not all equal. The most important thing is to study the Torah with awe and love for God; awe and love reside in the brain and the heart. We are told how the holy grades are able to discern anyone who has become impaired through his misdeeds, and how they distance themselves from him. And yet complete repentance causes God to return to him.
Everything everywhere and every when has a hierarchy related to it. This hierarchy depends on the perceptions of the viewer or contemplator. This pasook is describing this spiritual law as it relates to the concept and essence of Teshuvah. What is this hierarchy? It is not yet clear although it is always related to the 4 phases and the Tree of Life which is the process of creation.
Pasook 28. from the Zohar Commentary on Parasha Naso
פִּקּוּדָא דָּא, הִיא מִצְוַת תְּשׁוּבָה. וְדָא אִיהִי בִּינָה. וּבַעֲווֹנוֹתֵינוּ מִדְּחָרַב בֵּי מַקְדְּשָׁא, לָא אִשְׁתְּאַר לָנוּ אֶלָּא וִדּוּי דְּבָרִים לְבַד, וְדָא מַלְכוּת. וּמַאי בִּינָה. בֶּן יָ"הּ. וְהַאי בֶּן, ו' אִיהוּ וַדַּאי. וְכָל מַאן דְּחָזַר בְּתִיּוּבְתָּא, כְּאִלּוּ חָזַר אָת ה' לְאָת ו', דְּאִיהוּ בֶּן יָ"הּ, וְאִשְׁתְּלִים בֵּיהּ יְדֹוָ"ד. וְדָא אִיהוּ תְּשׁוּבָה, תָּשׁוּב ה' וַדַּאי לְגַבֵּי ו'.
This commandment is that of repentance, and that is Binah. Because of our sins when the Temple was destroyed, nothing was left for us, only verbal confession alone, which is Malchut THAT IS REFERRED TO AS A VERBAL CONFESSION. What is Binah? IT CONSISTS OF THE LETTERS Ben (Eng. 'son') Yud-Hei, and that son is surely Vav, WHICH ALLUDES TO ZEIR ANPIN WHO IS CALLED SON THAT IS ATTACHED TO HER AND RECEIVES THE MOCHIN OF YUD-HEI FROM HER. For everyone who repents, it is as if he returned the letter Hei, WHICH IS MALCHUT, to the letter Vav, WHICH IS ZEIR ANPIN, which is the son of Yud Hei. Thus, through him Yud Hei Vav Hei is completed, BECAUSE THE SON IS THE SECRET OF VAV AND TOGETHER WITH YUD-HEI IT FORMS YUD-HEI-VAV, AND WITH MALCHUT, THAT IS THE HEI THAT RETURNED TO HIM, THE WHOLE NAME WAS MADE COMPLETE. That is repentance (Heb. teshuvah) for sure, WHICH CONSISTS OF THE LETTERS tashuv (Eng. 'return') Hei to the Vav.
This pasook is explaining why Teshuvah returns everything to the level of consciousness before the mistake. This Zohar needs to be totally imprinted on our soul and body and we need to do Teshuvah for all actions that are not accomplished in full including all the levels of Kavenot.
Pasook 29. from the Zohar Commentary on Parasha Naso
דְּאָת ה' וַדַּאי אִיהוּ וִדּוּי דְּבָרִים, וְרָזָא דְּמִלָּה, קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל יְיָ' אִמְרוּ אֵלָיו וְגוֹ' וּנְשַׁלְּמָה פָּרִים שְׂפָתֵינוּ. דְּוַדַּאי כַּד ב"נ אִיהוּ חוֹטֶא, גָּרִים לְאִתְרַחֲקָא ה' מֵאָת ו'. דְּאִסְתְּלַּק בֶּן יָ"הּ, דָּא יה"ו, מֵאָת ה'. ובג"ד אִתְחָרַב בֵּי מַקְדְּשָׁא, וְאִתְרַחֲקוּ יִשְׂרָאֵל מִתַּמָּן, וְאִתְגְּלוּ בֵּינֵי עֲמַמְיָא. ובג"ד, כָּל מַאן דְּעָבֵיד תְּשׁוּבָה, גָּרִים לְאַחְזְרָא ה' לְאָת ו', וּפוּרְקָנָא בְּדָא תַּלְיָיא. ובג"ד הַכֹּל תָּלוּי בִּתְשׁוּבָה. דְּכַךְ אָמְרוּ קַדְמָאֵי, כָּל הַקִּצִים כָּלוּ, וְאֵין הַדָּבָר תָּלוּי אֶלָּא בִּתְשׁוּבָה, דְּאִיהוּ שְׁלִימוּ דִּשְׁמֵיהּ.
The letter Hei definitely is verbal confession and the secret meaning of: "Take with you words, and turn to Hashem: say to him...so we will offer the words of our lips instead of calves" (Hoshea 14:3). When a person sins, he certainly causes the Hei to distance itself from the Vav, since the son of Yud -Hei, MEANING THE VAV THAT CONTAINS Yud-Hei-Vav, removes himself from the Hei. Because of this, the Temple was destroyed and Yisrael were driven away from there and dispersed among the nations. Because of this, whoever repents affects the return of the Hei to the letter Vav, and redemption depends upon it. Consequently, everything depends on repentance. That is what the ancient sages said. The intimated term for the coming of Messiah has passed “ worse has come to worst “ and it is contingent upon repentance only, which is the completion of his Name, WHICH IS THE SECRET MEANING OF HEI THAT COMPLETES HIS NAME WHEN ADDED TO YUD-HEI-VAV.
There are cycles to time as we have taught since our basic class of the Calendar. in these cycles of time there is a moment as well as moments where the Mashiach is able to manifest if the world is ready. Since the Mashiach did not yet manifest the world is not ready. What is being taught in this pasook is that in order to manifest the Mashiach all of us must recognize our mistakes. the blockage that keeps Mashiach away is our unwillingness to do Teshuvah. We need to verbalize the confession in order to start our contemplation of which mistakes we have made and also recognize that even if i have not done that particular mistake i participated in a culture and a consciousness that allowed others to do them and thus i am responsible.
Pasook 30. from the Zohar Commentary on Parasha Naso
וע"ד וָאֶעֱשֶׂה לְמַעַן שְׁמִי. וְעוֹד לְמַעֲנִי לְמַעֲנִי אֶעֱשֶׂה. וְאִם לָאו חַזְרִין, אֲנָא אַעֲמִיד לוֹן מַלְכָּא, שֶׁקָשִׁין גְּזֵרוֹתָיו מִשֶּׁל פַּרְעֹה, וְיַחְזְרוּן עַל כָּרְחַיְּיהוּ. הה"ד וְשַׁבְתָּ עַד יְיָ' אֱלֹהֶיךָ, עַד יְדֹוָ"ד וַדַּאי.
Therefore, "I acted for my name's sake" (Yechezkel 20:14), NAMELY TO COMPLETE THE NAME YUD HEI VAV HEI and also "for my own sake, for my own sake, will I do" (Yeshayah 48:11). If they do not return, then I will set upon them a king whose decrees are harsher than those of Pharaoh. Then they will repent in spite of themselves. This is what is meant by: "If you turn to Hashem your Elohim" (Devarim 4:30), to Yud Hei Vav Hei certainly, NAMELY TO COMPLETE THE NAME YUD HEI VAV HEI.
This Zohar Pasook is giving a deeper understanding of the code words from certain Prophets phrases. Words like "acting for the sake of the Name".
Pasook 31. from the Zohar Commentary on Parasha Naso
וּתְשׁוּבָה דָּא אִתְקְרִיאַת חַיִּים, כִּי מִמֶּנּוּ תּוֹצְאוֹת חַיִּים, דְּאִינּוּן נִשְׁמָתִין דְּיִשְׂרָאֵל. וְאִיהוּ הָבָל דְּנָפַק וְעָאל בְּפוּמָא דב"נ, בְּלֹא עָמָל וּבְלֹא יְגִיעָה. ה' דִּבְּהִבָּרְאָם. וְעָלָהּ אִתְּמַר, כִּי עַל כָּל מוֹצָא פִּי יְיָ' יִחְיֶה הָאָדָם. וְהִיא עַל רֵישֵׁיהּ דב"נ. עָלָה אִתְּמַר, וּתְמוּנַת יְיָ' יַבִּיט. אַךְ בְּצֶלֶם יִתְהַלֶּךְ אִישׁ.
This repentance, WHICH IS MALCHUT AND THE HEI OF YUD HEI VAV HEI, is called life, AS IS WRITTEN: "For out of it are the issues of life" (Mishlei 4:23). These are the souls of Yisrael, THE ISSUES OF MALCHUT, REFERRED TO AS LIFE, and MALCHUT is the breath that a person exhales and inhales through the mouth without toil or effort. IT IS THE SECRET OF Hei of "When they were created (Heb. BeHibar'am)" (Beresheet 2:4), SINCE THE LETTER HEI IS VOCALIZED THROUGH THE MOUTH MORE EASILY THAN THE REST OF THE LETTERS. About this, it is written: "But by every word that proceeds out of the mouth of Hashem does man live" (Devarim 8:3), SINCE MALCHUT IS REFERRED TO AS "WORD THAT PROCEEDS OUT OF THE MOUTH OF HASHEM," which is above the head of the man, THAT IS, 'AND OVER MY HEAD THE SHECHINAH OF EL'. About it, it says: "And the likeness of Hashem does he behold" (Bemidbar 12:8), BECAUSE MALCHUT IS REFERRED TO AS THE LIKENESS OF HASHEM, AND ALSO: "Surely every man walks in a vain show (image)" (Tehilim 39:7).
This pasook has an important teaching. If as is taught by the laws of reincarnation and the Baal Shem Tov that there is a relationship between the souls of Israel and the souls of the other nations then there is a definition of the Children of Israel that one has not heard from any Rabbi to my knowledge. Only the souls of Israel is considered as if living. In order to be defined as a soul of Israel then that soul must commence the procedure of Teshuvah to be considered alive. This is what i consider being taught in this pasook.
Pasook 32. from the Zohar Commentary on Parasha Naso
וּבְגִין דְּאִיהִי עַל רֵישֵׁיהּ דב"נ, אָסִיר לֵיהּ לב"נ לְמֵיזַל ד' אַמּוֹת בְּגִלוּי דְּרֵישָׁא, דְּאֵם הִיא אִסְתָּלָקַת מֵעַל רֵישֵׁיהּ דב"נ, מִיַּד אִסְתְּלָקוּ חַיִּים מִנֵּיהּ.
Because it is over a person's head, a man is prohibited to walk four cubits with his head uncovered. If she departs from over his head, his life is immediately gone.
This reveals the misconception that is taught in Kabbalah relating to this physical world. We say it is Malchut yet it is not since the world of Malchut is higher than this physical illusionary world. It is the Shechina that accompanies every living soul. As long as Malchut is over a man's head that man is a living being. If through the actions a man sends the Malchut away he is referred to as not living anymore. We are not referring to the concept of an animal part of life - something that breathes. We are referring to life considered defined as connected to the Tree of Life which begins with Malchut.
Pasook 33. from the Zohar Commentary on Parasha Naso
וְאִי תֵּימָא דְּכַךְ שַׁרְיָא עַל אוּמִין דְּעָלְמָא, אע"ג דְּלָא אִתְבְּרֵי בְּהוֹן שְׁמַיָא וְאַרְעָא וְכָל תּוֹלְדִין דִּבְהוֹן. לָא שַׁרְיָא וַדַּאי, דְּמֹשֶׁה בָּעָא מְקוּדְשָׁא בְּרִיךְ הוּא, דְּלָא תִּשְׁרֵי שְׁכִינָה עַל אוּמִין דְּעָלְמָא, וְיָהִיב לֵיהּ. הָבְלָא דְּקַיְּימָא עַל אוּמִין דְּעָלְמָא מֵאָן נָפְקָא. אוֹ עַל חַיָּיבַיָּא דְּאִינּוּן עֵרֶב רַב מְעוּרָבִין עִם יִשְׂרָאֵל. אֶלָּא וַדַּאי לֵית כָּל אַפַּיָיא שָׁוִין, אֲפִילּוּ יִשְׂרָאֵל לָאו אִינּוּן שַׁוְיָן, כָּל שֶׁכֵּן אַחֲרָנִין.
You might say that this is also the way MALCHUT dwells on the nations of the world, even though the heavens and earth and all their hosts were not created through them, SINCE BEHIBAR'AM IS COMPOSED OF THE LETTERS OF 'WITH ABRAHAM', THROUGH WHOM THE HEAVENS AND EARTH AND ALL THAT SPRANG FORTH FROM THEM WERE CREATED, AND THE OFFSPRING OF ABRAHAM, BUT NOT THE NATIONS OF THE WORLD. HE RESPONDS: She definitely does not dwell ON THEM, since Moses asked the Holy One, blessed be He, that the Shechinah shall not dwell on the nations of the world and it was granted to him. BUT IF SO, where does the breath present for the nations of the world come from? WHAT IS THE SOURCE OF THE ONE FOUND over the wicked, which are the mixed multitudes mingled among Yisrael? HE REPLIES: It therefore must be that not everyone is equal. Even among Yisrael, everyone is not equal and this is certainly true for others, AS WILL BE EXPLAINED.
No comment is necessary in my opinion. It is clear as read even if it's uncomfortable.
Pasook 34. from the Zohar Commentary on Parasha Naso
אֶלָּא וַדַּאי עַל הַאי דִּיּוּקְנָא דְּאָת ה' אוּקְמוּהָ, מַתָּנָה טוֹבָה יֵשׁ לִי בְּבֵית גְּנָזַי וְשַׁבָּת שְׁמָהּ. וְכַד הַאי שַׁרְיָא עַל יִשְׂרָאֵל, לֵית לוֹן יְגִיעָה וְלָא שִׁעְבּוּד. וּבָה נֶפֶשׁ עֲמֵלָה וִיגֵיעָה שָׁבַת וַיִּנָּפַשׁ.
We definitely expounded on the form of the letter Hei: I have a beautiful gift in My storehouse by the name Shabbat, BECAUSE SHABBAT IS MALCHUT WHEN SHE ASCENDS TO BINAH. When MALCHUT, THE SECRET MEANING OF SHABBAT, dwells on Yisrael, they do not toil and are not under enslavement. In it, the working, tired soul "rested, and was refreshed" (Shemot 31:17).
The essence of Shabbat is revealed in this pasook.
Pasook 35. from the Zohar Commentary on Parasha Naso
דְּנֶפֶשׁ אַחֲרָא אִית עַל רֵישֵׁיהּ דב"נ, דְּאִתְקְרִיאַת עֶבֶד. וְאִיהוּ דִּיּוּקְנָא עַל ב"נ. וְאִיהִי עֶבֶד דְּמַלְכָּא, דִּמְנַעְנְעָא כָּל אֵבָרִין דב"נ, לְמֵיזָל בְּאָרְחִין טָבִין, וּלְקַיְּימָא בְּהוֹן רמ"ח פִּקוּדִין, לְשַׁרְיָא עָלַיְיהוּ ה' דִּבְּהִבָּרְאָם, דְּכַךְ סָלִיק הִבָּרְאָם לרמ"ח.
There is another soul above a man's head, WHICH IS NOT OF MALCHUT, that is called a servant, SINCE IT DRAWS FROM METATRON THAT IS REFERRED TO AS SERVANT. It is the form above man's head. It is the King's servant that moves all the limbs of a person to follow the good ways and observe with them the 248 precepts, so that the Hei of BeHibar'am, WHICH IS THE SECRET MEANING OF MALCHUT, shall dwell on them, since the numerical value of BeHibar'am is 248.
There are three entity components over a man's head. They are the world of Malchut which is the gateway to the Tree of Life and two inclinations called Good and Evil. These inclinations come from the same species and as a metaphor represent two conflicting political concepts. They follow certain spiritual laws of their own. When one prevails the other acquiesces and gives up on the conflict within the person for the moment. This pasook is explaining the good inclination.
Pasook 36. from the Zohar Commentary on Parasha Naso
וּדְיוּקְנָא אַחֲרָא עַל רֵישֵׁיהּ, דְּאִתְקְרִיאַת יִרְאָה, וְדָא י'. וְעָלַיְיהוּ אִתְּמַר, וַיִּבְרָא אֱלֹֹהִים אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹֹהִים. תְּרֵין דִּיוּקְנִין טָבִין, דְּאִינּוּן דְּכַר וְנוּקְבָּא. דְּכַר מִסִּטְרָא דְּאָת י'. נוּקְבָּא מִסִּטְרָא דְּאָת ה'.
AFTER EXPLAINING THE ASPECT OF THE HUMAN NEFESH, HE ELABORATES ON THE ASPECTS OF NEFESH, RUACH, NESHAMAH, CHAYAH AND YECHIDAH OF THE RUACH THAT IS DRAWN TO A DESERVING PERSON FROM THE ASPECT OF THE FOUR LETTERS OF YUD HEI VAV HEI OF ZEIR ANPIN, THAT REST OVER HIS HEAD. HE SAYS: There is another form on his head called awe, and that is the Yud OF YUD HEI VAV HEI, THE SECRET MEANING OF KETER AND CHOCHMAH, WHICH ARE THE LIGHTS OF YECHIDAH AND CHAYAH OF RUACH. SINCE IT IS THE HIDDEN MEANING OF KETER, IT IS THE ASPECT OF AWE, SINCE AWE COMES FROM KETER. About them, it is written: "So Elohim created man in his own image, in the image of Elohim" (Beresheet 1:27), NAMELY "IMAGE" TWICE, which are two goodly images, male and female. The male is from the side of the letter Yud OF YUD HEI VAV HEI, THE HIDDEN MEANING OF YECHIDAH AND CHAYAH, and the female from the side of the letter Hei OF YUD HEI VAV HEI, THE HIDDEN MEANING OF NESHAMAH.
do not make the mistake of taking this pasook literally. There is a pattern of the DNA of the combined souls of male and female which is actually one soul. The words are confusing since we see the world related to separation so we see a women as separate from her marriage partner yet they are not truly separated. This DNA pattern is what is being described here. How does it relate to each of them as to some extent it is a barrier to going outside of the combined image pattern. As a metaphor the movie the Godfather series portrays an evil negative man who considers his efforts as protecting his family. His wife prays for his redemption. Are they truly two separate ideas? NO the pattern of the combined souls and DNA limits both of them to work together for both becoming more elevated.
Pasook 37. from the Zohar Commentary on Parasha Naso
וּתְרֵין אַתְוָון אַתְּעֲרִין לֵיהּ לב"נ לַתּוֹרָה וְלַמִּצְוָה. י' יִרְאָה, וְדָא אִיהִי עַל רֵישֵׁיהּ דב"נ, וּמִנָהּ יֵיעוּל דְּחִילוּ לְלִבָּא דב"נ, לְמִדְחַל מְקוּדְשָׁא בְּרִיךְ הוּא, וּלְנַטְרָא גַּרְמֵיהּ דְּלָא יֶעְבַר עַל פִּקוּדִין דְּלָא תַּעֲשֶׂה. ה' אַהֲבָה עַל רֵישֵׁיהּ דב"נ, וּמִנֵּיהּ עָאל רְחִימוּ דְקוּדְשָׁא בְּרִיךְ הוּא, עַל רמ"ח אֵבָרִין דִּילֵיהּ, לְקַיְּימָא בְּהוֹן פִּקוּדִין דַּעֲשֵׂה. ו' אִיהִי עַל רֵישֵׁיהּ דב"נ, וּמִנֵּיהּ יֵיעוּל עַל פּוּמָא דב"נ מִלוּלִין לְאוֹלְפָא בְּאוֹרַיְיתָא.
The two letters “ YUD-HEI “ awaken man to the Torah and the precepts. VAV IS THE HIDDEN MEANING OF THE TORAH AND HEI OF THE PRECEPTS. Yud is awe, which is over man's head, whence awe goes into man's heart to fear the Holy One, blessed be He, and guard himself not to transgress the negative commandments. Hei is the love over a person's head and, from it, the love of the Holy One, blessed be He, is imbued on his 248 body parts with which he performs the 248 positive commandments. Vav OF YUD HEI VAV HEI, FROM WHICH ASPECT DWELLS THE ILLUMINATION OF RUACH OF RUACH ON MAN, rests over man's head and through it words enter his mouth with which to learn Torah. THAT IS MALCHUT, WHICH IS THE SECRET OF THE NEFESH OF RUACH CALLED 'WORDS,' THE SECRET OF HEI. THUS THE YUD HEI VAV HEI IS MADE COMPLETE.
This pasook is relating to the unity of Torah and Mitzvot. We perceive the Mitzvot as unique and separate. We divide them into categories yet that is a false metaphor. The 613 Mitzvot is complete and one whole just as the living Torah is one married human being.
Pasook 38. from the Zohar Commentary on Parasha Naso
וּבְהַאי קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ אֶל יְיָ'. וּבְהַאי דִּיְהֵא בְּכוֹן הַיִּרְאָה וְהָאַהֲבָה וְהַתּוֹרָה יִתְחַזֵר יְדֹוָ"ד בִּינָה דְּאִיהוּ תְּשׁוּבָה, ו' תָּשׁוּב לְגַבֵּי ה', דְּאִיהוּ עוֹבָדָא דִּבְרֵאשִׁית. וְאִיהִי ל"ב אֱלֹֹהִים. וְיִשְׁתְּלִים יְדֹוָד וּבָה יְהֵא לְכוֹן נַיְיחָא מִכֹּלָּא, וּבָהּ שָׁבַת וַיִּנָּפַשׁ.
Of THE WORDS THAT ARE DRAWN INTO HIS MOUTH TO STUDY TORAH, IT SAYS, "Take with you words, and turn to Hashem" (Hoshea 14:3), BECAUSE THE WORDS COMPLETE THE YUD-HEI-VAV WITH THE LAST HEI CALLED WORDS. By this, you will have the awe and love and Torah, WHICH IS THE SECRET OF YUD HEI VAV HEI, BECAUSE AWE AND LOVE ARE THE SECRET OF YUD-HEI, THE TORAH IS THE SECRET OF VAV AND WORDS OF MOUTH ARE THE SECRET OF HEI. Yud Hei Vav Hei, THAT IS ZEIR ANPIN, will return to be Binah, which is Repentance, WHICH MEANS the Vav â€“ WHICH REFERS TO ZEIR ANPIN â€“ will return to the FIRST Hei, which is the act of Creation and the 32 times Elohim IS MENTIONED IN THE ACT OF CREATION, NAMELY BINAH, and thus Yud Hei Vav Hei will be complete. WITH MALCHUT RISING TO BINAH, you will have rest from everything and in it, one "rested, and was refreshed." THAT IS TO SAY, WHEN MALCHUT ASCENDS TO BINAH, SHE IS CALLED SHABBAT AND PERTAINS TO THE SECRET OF REST AND REFRESHMENT. AS LONG AS SHE DOES NOT ASCEND TO BINAH, MALCHUT IS NOT CONSIDERED SHABBAT.
Pasook 39. from the Zohar Commentary on Parasha Naso
וּבָהּ יִתְכְּלִיל יד"ו, ובג"ד וַיְכֻלּוּ: שְׁלִימוּ דְּכֹלָּא. בָּהּ, אִתְבְּרֵי כָּל עָלְמָא, וְעָלָהּ קַיְימִין שְׁמַיָא וְאַרְעָא וְיַמָּא וְכָל בִּרְיָין דְּאִתְבְּרוּן, דִּכְתִּיב אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, בְּה' בְּרָאָם. וְאִם הִיא אִתְרַחֲקַת מֵעָלְמָא אֲפִילּוּ רִגְעָא, כֹּלָּא אִתְחֲרֵב וְאִתְבָּטֵּל, וְלָא הֲוֵי קִיוּמָא בְּעָלְמָא.
In MALCHUT, WHICH IS THE LAST HEI THAT ASCENDED TO BINAH, the Yud-Hei-Vav will be concluded, AND THE NAME WILL BE COMPLETE. "THUS THE HEAVENS AND THE EARTH were finished" (Beresheet 2:1), WHICH WAS ON SHABBAT, which is total perfection. The whole world was created through her, and on her stand firmly the heavens, the earth, the seas and all creatures that were created, since it is written: "These are the generations of the heavens and of the earth when they were created (Heb. BeHibar'am)." THIS CONSISTS OF THE SAME LETTERS OF: 'With Hei they were created (Heb. be Hei bra'am)', WHICH IS MALCHUT. If she would have departed from the world even for a moment, everything would have collapsed and dissolved, and the world could not have been preserved.
The goal of life is Shabbat. The goal is where the lower Hai is also the upper Hai. The process is how that comes about and it can only come about through the love of the process which is the Sabbat. The Shabbat is not a day of physical rest. It is a day where the reception essence has agreed to be the sharing essence. That is why the work done on Shabbat is the day with the most spiritual connection and spiritual consciousness. The work may not be considered work but in truth it is physically demanding while being spiritually demanding as well.
Pasook 40. from the Zohar Commentary on Parasha Naso
הַאי ה' לָא תֵּיזִיל מִגּוּפָא, וּבָהּ קַיְימָא וְכַד הִיא תֵּיזִיל מִינֵּיהּ, הוּא סַם הַמָּוֶת תֵּיתֵי וְתִשְׁרֵי עֲלֵיהּ, דְּתִתְקְרֵי טוּמְאָה, נְבֵלָה, פְּסוּלָה, מַלְאַךְ הַמָּוֶת, חֹשֶׁךְ, אֲפֵלָּה, וְשַׁרְיָא עַל גּוּפָא דב"נ. וּבְהַהוּא זִמְנָא אִתְקְרֵי ב"נ מֵת. וְרָזָא דְּמִלָּה, כִּי לֹא אֶחְפּוֹץ בְּמוֹת הַמֵּת נְאֻם יְיָ' אֱלֹֹהִים וְהָשִׁיבוּ וִחְיוּ.
This Hei will not leave the body OF A MAN and therein it stays. When it does leave him, the poison of death will come and rest on him, which is called defilement, a carcass, unfit, the Angel of Death, darkness and obscurity; and it dwells on the corpse of men. At that point, the man is called dead. The secret of it is: "'For I have no pleasure in the death of him that dies', says Hashem Elohim: therefore turn, and live" (Yechezkel 18:32). IT SHOULD HAVE SAID, 'THE DEATH OF HIM THAT LIVES.' THIS IS BECAUSE THE WICKED IS ALREADY DEAD, SO IT SAYS, "THE DEATH OF HIM THAT DIES."
Contemplate Rabbi Ashlag's Commentary well. HaShem Elohim says "For I have no pleasure in the death of him who lives". Many people in the world are alive physically yet dead spiritually and no one realizes it since the physical senses are designed to fool ourselves. We are only alive when the lower Hai is in process rising to the higher level Hai. Develop and strengthen your intuition to determine if the lower Hei is within the body of a person with which you are interacting. How does one do this? Only with Kabbalah Torah Study. Remember not all Torah study is the same. Only the Zohar is how one can strengthen and sharpen this instinct and intuition.
Pasook 41. from the Zohar Commentary on Parasha Naso
כָּל פִּקוּדִין דַּעֲשֵׂה, דַּהֲווֹ עֲתִידִין לְשַׁרְיָא בְּרָמָ"ח אֵבָרִין דִּילֵיהּ, כֻּלְּהוּ מִתְאַבְּלִין עָלֵיהּ. וְרָזָא דְּמִלָּה, דְּרָכָיו רָאִיתִי וְאֶרְפָּאֵהוּ וְגוֹ'. וְלַאֲבֵלָיו. מַאי וְלַאֲבֵלָיו. אִילֵּין רמ"ח אֵבָרִין, דְּקָא מִתְאַבְּלִין עָלֵיהּ, דְּאִינּוּן דִּיּוּקְנָא עִלָּאָה דְּשַׁרְיָא עַל רֵישֵׁיהּ, דְּבָהּ שַׁרְיָא הָוָיָ"ה. דִּכְמָה דְּאִית דִּיּוּקְנָא טָבָא עַל צַדִּיק, וּמַנְהִיג לֵיהּ לְכָל עוֹבָדִין טָבִין, לְזַכָּאָה לֵיהּ לְעָלְמָא דְּאָתֵי. כַּךְ אִית דִּיּוּקְנָא בִּישָׁא, עַל רֵישָׁא דְּחַיָּיבַיָּא, לְאַנְהָגָא לוֹן בְּעוֹבָדִין בִּישִׁין, דְּיַרְתּוּן גֵּיהִנָּם. ובג"ד אִית הֲבָל וְאִית הֲבָל, אִית הֲבָל טָב, דְּאִתְּמַר בֵּיהּ, כִּי עַל כָּל מוֹצָא פִי יְיָ' יִחְיֶה הָאָדָם. וְאִית הֲבָל בִּישׁ, דְּאִתְּמַר בֵּיהּ גַּם זֶה הֶבֶל וּרְעוּת רוּחַ.
All the positive commandments that were to imbue his 248 organs grieve for him. The hidden meaning is that "I have seen his ways and I will heal him...and on his mourners" (Yeshayah 57:18). What are "his mourners"? These are the 248 limbs that grieve for him. That is the uppermost likeness resting on his head, where Yud Hei Vav Hei rests. As there is a good likeness over the righteous, which leads him to do good deeds and merit the World to Come, so is there a bad likeness over the heads of the wicked that leads them to act wrongly and deserve Gehenom. Therefore, there are different kinds of breath. There is the good kind of breath, about which is written: "But by every word that proceeds out of the mouth of Hashem does man live" (Devarim 8:3) and there is breath that is wicked, about which is written: "This also is vanity (breath) and a striving after wind" (Kohelet 2:26).
We are returning to the discussion of the relationship of the good inclination and the evil inclination. The tools of the spiritual system are used by both of these entities that are of the same species as discussed above.
Pasook 42. from the Zohar Commentary on Parasha Naso
ות"ח בְּעוֹבָדִין דב"נ אִשְׁתְּמוֹדַע פַּרְצוּפָא, דְּאִיהִי עָלֵיהּ, וּפַרְצוּפָא דְּאַנְפּוֹי. הה"ד, הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם. בְּדִיּוּקְנָא, אִשְׁתְּמוֹדַע פַּרְצוּפָא דְּחַיָּה דְּשַׁרְיָא עָלֵיהּ, אִם הוּא אַרְיֵה, אוֹ שׁוֹר אוֹ נֶשֶׁר, אוֹ אָדָם. מֵהַמֶּרְכָּבָה דְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ. אוֹ מֵהַמֶּרְכָּבָה דְּמַלְאָךְ שַׂר הַפָּנִים. אוֹ מֵהַמֶּרְכָּבָה בִּישָׁא דְּסָמָאֵל. אוֹ מֵהַמֶּרְכָּבָה דְּאַרְבַּע יְסוֹדִין דְּעָלְמָא. וְלֵית בְּהוֹן לָא הַיֵצֶר טוֹב, וְלָא הַיֵצֶר הָרָע, אֶלָּא כִּבְעִירִין דְּעָלְמָא. ובג"ד כַּמָה הֲבָלִים אִית בִּבְנֵי נָשָׁא, כָּל חַד לְמִינֵיהּ. וְרָזָא דְּמִלָּה, תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ. ובג"ד, בְּמִּדָּה שֶׁאָדָם מוֹדֵד בָּהּ מוֹדְדִין לוֹ. וּבְכָל פַּרְצוּפָא אִית מְמָנָא עָלֵיהּ.
Come and see that through people's actions, the spiritual form (lit. 'countenance) is recognized that hovers over them, and so is the appearance. This is what is meant by, "The show of their countenance witnesses against them" (Yeshayah 3:9). In the likeness THAT DWELLS OVER ONE is apparent the face of the living creature that resides over him, whether it is a lion, an ox, an eagle or a man, OR FROM the Chariot of the Holy One, blessed be He and his Shechinah, from the Chariot of the angel, the chief prince, from the wicked Chariot of Samael or from the Chariot of the four elements of the universe, which contain neither the Good Inclination nor the Evil Inclination but are like common beasts. Therefore, there are many types of breath in people, each one according to his own kind, the secret meaning of, "Let the earth bring forth living creatures after their kind" (Beresheet 1:24). It follows that a person is treated the same way he treats others. And upon every spiritual form is an angel in charge over it.
Here are hints to face and palm reading. Here are hints to determine for oneself the source of our own soul and the other person's souls that we also interact with. There is much wisdom in this pasook and it is recommended to study this pasook frequently and deeply through contemplation.
Pasook 43. from the Zohar Commentary on Parasha Naso
ת"ח, לְשִׁית יוֹמֵי בְּרֵאשִׁית, לְכָל חַד אִית לֵיהּ פַּרְצוּפֵיהּ, דְּהַהוּא דַּרְגָּא דְּאַנְהִיג לֵיהּ, וְלָא תִּשְׁכַּח יוֹם דְּלֵית בֵּיהּ טוֹב. ואע"ג דִּבְיוֹמָא תִּנְיָינָא לָא אִית בֵּיהּ טוֹב, בְּיוֹמָא תְּלִיתָאָה תִּשְׁכַּח לֵיהּ. ובג"ד אִתְּמַר בֵּיהּ תְּרֵי זִמְנֵי טוֹב.
Come and see: each of the six days of Creation has its own form of the grade that guides it. You will not find a day that has no good in it. THAT IS, IT SAYS OF THEM: "AND ELOHIM SAW THAT IT WAS GOOD" (BERESHEET 1:10). Although "that it is good" was not mentioned on the second day, you will find it on the third day. Therefore, "good" is mentioned twice in it.
Know that this pasook is teaching you the world is actually perfected as the word good only applies to the Creator and the Creations. Good is a synonym for perfection in process of becoming which is why the better translation of Olam Habah is The world that is coming.
Pasook 44. from the Zohar Commentary on Parasha Naso
וְכָל יוֹמָא אִית לֵיהּ גָּדֵר מִלְּבַר, דְּלָא יֵיעוּל כָּל ב"נ לְהַהוּא טוֹב. כְּגוֹן חֹשֶׁךְ דְּכַסֵּי לִנְהוֹרָא. דְּתִשְׁכַּח בְּיוֹמָא קַדְמָאָה אוֹר, וְתִשְׁכַּח בֵּיהּ חוֹשֵׂךְ. בְּכָל יוֹמָא תִּשְׁכַּח נְטִירָא. וְאִינּוּן נְטִירִין אִינּוּן, כְּגוֹן קוֹצִים לַכֶּרֶם. וְאִית נְטִירִין אַחֲרָנִין, כְּגוֹן נְחָשִׁים וְעַקְרַבִּים וּשְׂרָפִים, וְנַטְרִין הַהוּא טוֹב, דְּלָא יֵיעוּל תַּמָּן דְּלָאו אִיהוּ רָאוּי לְמֵיעַל. וְאִי לָאו, כָּל חַיָּיבַיָּא הֲווֹ עָאלִין בְּרָזִין דְּאוֹרַיְיתָא.
Every day has its exterior barrier, so that not everyone would be able to enter into the goodness in it, MEANING there is darkness that veils the light, as you will find light in the first day, and also find darkness in it. AND SO, in every day there are barriers that guard like thorns THAT GUARD the vineyard, SO THAT STRANGERS WILL NOT ENTER IT. There are other types of guardians, like snakes, scorpions and poisonous serpents that protect the good, so that unworthy people will be unable to enter. If there were no barriers, all the wicked would have the ability to access the secrets of the Torah.
The pasook is clear and needs no commentary. It represents the idea of building fences around the Torah. There are times that it is important to know which is the fence and which is the actual boundary.
Pasook 45. from the Zohar Commentary on Parasha Naso
ובג"ד מַאן דְּאִיהוּ חַיָיבָא, וְיֵיעוּל לְמִנְדַּע רָזִין דְּאוֹרַיְיתָא, כַּמָה מַלְאֲכֵי חַבָּלָה דְּאִתְקְרִיאוּ חֹשֶׁךְ וַאֲפֵלָה, נְחָשִׁים וְעַקְרַבִּים חֵיוַת בָּרָא אִתְקְרִיאוּ, וּמְבַלְבְּלִין מַחֲשַׁבְתֵּיהּ, דְּלָא יֵיעוּל לַאֲתָר דְּלָאו דִּילֵיהּ.
Therefore, many angels of destruction that are called darkness and obscurity, and snakes and scorpions that are called wild animals, confuse the mind of whoever is wicked and has access to the secrets of the Torah to prevent his entry where he does not belong.
In my opinion this pasook is teaching us that the Torah can and will protect the goodness from any inappropriate use. Therefore any fence that is built by a human being is unnecessary and wasteful. It goes against the idea that we are told not to add to or subtract from the Torah. A fence is adding which means it subtracts from the goodness of the Torah Chas V'Shalom
Pasook 46. from the Zohar Commentary on Parasha Naso
אֲבָל מַאן דְּאִיהוּ טוֹב, כָּל אִלֵּין נְטִירִין אִינּוּן לְמֶמְרֵיהּ, וְקַטֵיגוֹר נֶעֱשָׂה סַנֵיגוֹר, וְיֵיעָלוּן לֵיהּ לְטוֹב הַגָנוּז, וְיֵימְרוּן לֵיהּ מָרָנָא, הָא בַּר נָשׁ טוֹב וְצַדִּיק יְרֵא שָׁמַיִם, בָּעֵי לְאַעֲלָא קֳדָמָךְ, אָמַר לָנוּ, פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק אָבֹא בָם אוֹדֶה יָהּ. הַהוּא טוֹב הַגָנוּז יֵימָּא לוֹן, פִּתְחוּ לֵיהּ בְּהַאי תַּרְעָא דְּאִתְקְרֵי אַהֲבָה, אוֹ בְּהַאי תַּרְעָא דְּאִיהִי תְּשׁוּבָה. כָּל צַדִּיק יֵיעוּל כְּפוּם דַּרְגָּא דִּילֵיהּ, וְרָזָא דְּמִלָּה פִּתְחוּ שְׁעָרִים וְיָבֹא גּוֹי צַדִּיק וְגוֹ'.
However, all these guardians are at the assistance of whoever is good, and the prosecutor becomes a defendant. They bring him to the concealed goodness and they will say TO THE CONCEALED GOODNESS: Our Master, here is a good person, virtuous, heaven fearing, who wishes to enter before You. And he tells us, "Open to me the gates of the righteous. I will go in to them, and I will praise Yah" (Tehilim 118:19). THEN, that concealed goodness will reply to them to open for him the gate of love or the gate of repentance. Every righteous person shall enter according to his degree, the meaning of it being: "Open the gates, that the righteous nation...may enter" (Yeshayah 26:2).
The Zohar brings three different Verses from the Tanach that relates to Teshuvah on one level or another. There are more levels than these three. Also there is a hint to the idea that all people will eventually be righteous and will be connected to a level of consciousness called "concealed goodness".
Pasook 47. from the Zohar Commentary on Parasha Naso
כְּעַן צָרִיךְ לְאָהַדְּרָא עַל פֶּתַח הַתְּשׁוּבָה. וְכִי מִכַּמָּה מִינִין אִיהוּ תְּשׁוּבָה דְּעַבְדִין בְּנֵי נָשָׁא, כֻּלְּהוּ טָבִין, אֲבָל לָאו כָּל אַפַּיָיא שָׁוִין. אִית ב"נ דְּאִיהוּ רָשָׁע גָּמוּר כָּל יָמָיו, וְאִיהוּ עוֹבֵר עַל כַּמָה פִּקוּדִין דְּלָא תַּעֲשֶׂה, וּמִתְחָרֵט וּמוֹדֶה עָלַיְיהוּ, וּלְבָתַר כֵּן לָא עָבֵד לָא טַב וְלָא בִּישׁ. לְדָא וַדַּאי יִמְחוֹל לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, אֲבָל לָא דְּיִזְכֶּה לִתְשׁוּבָה עִלָּאָה. אִית ב"נ לְבָתַר דְּיֵיתוּב מֵחַטָּאָיו, וּמִתְכַּפֵּר לֵיהּ, אִיהוּ אָזִיל בְּדֶּרֶךְ מִצְוָה, וּמִתְעַסֵּק בְּכָל כֹּחוֹ בִּדְחִילוּ וּרְחִימוּ דְקוּדְשָׁא בְּרִיךְ הוּא. דָּא זָכֵי לִתְשׁוּבָה תַּתָּאָה, דְּאִתְקְרֵי ה'. וְדָא אִיהוּ תְּשׁוּבָה תַּתָּאָה.
Now we must return to the gate of repentance. The repentance that people do consists of various types. All are good but all are not equal. There is a person who is completely wicked all his life and transgressed many negative commandments, but he regrets and confesses them. He then does neither good nor bad. Surely, the Holy One, blessed be He, will forgive him, but he will not merit the highest repentance. There is also a person who has repented and has his sins wiped clean. He pursues the way of the precepts and performs them with all his might, with awe and love for the Holy One, blessed be He. That person will acquire the lower repentance, called Hei, WHICH IS MALCHUT, which is a lower degree of repentance.
The question occurs to one after reading this Zohar pasook, what is the difference between these different levels of Teshuvah? The answer is the different amount of chaos removed from a person's life journey. The easiest way to understand this is the teaching about the Manna in the desert. Depending on the spiritual level of a person the Manna that belonged to him was nearer or farther from his doorstep each morning. For some the walk and other effort to find his Manna might be 3 hours of effort. For Moshe His Manna was on the doorstep to the Tent of Meeting. Even this issue was grounds for a person to entertain a jealous thought. Or to be happy for his friend who found His manna with less effort. Even here there is free choice. How much effort do you want to put into your Teshuvah?
Pasook 48. from the Zohar Commentary on Parasha Naso
וְאִית ב"נ לְבָתַר דְּמִתְחָרֵט מֵחוֹבוֹי, וְיַעְבִיד תְּשׁוּבָה, וְיִתְעֲסָק בְּאוֹרַיְיתָא בִּדְחִילוּ וּרְחִימוּ דקוּדְשָׁא בְּרִיךְ הוּא, וְלָא ע"מ לְקַבֵּל פְּרָס. דָּא זָכֵי לְאָת ו', וְאִיהוּ בֶּן יָ"הּ, וְעַל שְׁמֵיהּ אִתְקְרֵי בִּינָה, וְדָא גָּרִים דְּתָשׁוּב ו' לְגַבֵּי ה'. וּמִלַּת תְּשׁוּבָה כַּךְ הִיא, תָּשׁוּב ו' לְה'.
Then there is a person that studies the Torah with awe and love for the Holy One, blessed be He, after regretting his sins and repenting but not for any reward. That person acquires the letter Vav OF YUD HEI VAV HEI, WHICH IS ZEIR ANPIN and is the son of Yud-Hei. Binah is named after him. That causes the return of Vav, WHICH IS ZEIR ANPIN, to Hei, WHICH IS MALCHUT. The word teshuvah (lit. 'repentance') CONSISTS OF THE LETTERS: Vav shall return (Heb. tashuv) to Hei.
Here is another level of Teshuvah. It is actually the restoration of the Vav two parts together. The crown and the stem combine so that the part of the Vav that never leaves the Hai can now restart the flow of the Shefa.
Pasook 49. from the Zohar Commentary on Parasha Naso
וּלְעוֹלָם לָא שַׁרְיָא ה' בְּבַר נָשׁ, וְלֹא ו', בְּלָא דְּחִילוּ וּבְלָא רְחִימוּ, דְּאִינּוּן יָ"הּ, יִרְאָה וְאַהֲבָה קָרֵינָן לֵיהּ וַדַּאי. וּמִתַּמָּן אִתְיְיהִיבוּ הַתּוֹרָה וְהַמִּצְוָה דְּאִינּוּן בֵּן וּבַת. וּבְגִין דְּיִשְׂרָאֵל מְקַיְּימִין הַתּוֹרָה וְהַמִּצְוָה, אִתְקְרִיאוּ בָּנִים לְקוּדְשָׁא בְּרִיךְ הוּא, הה"ד בָּנִים אַתֶּם לַיְיָ' אֱלֹהֵיכֶם.
Neither Hei nor Vav ever dwell on a person without awe and love, which are Yud-Hei, which we surely call awe and love. From there, the Torah and the precepts were given, which are the son and daughter “ NAMELY VAV AND HEI, ZEIR ANPIN AND MALCHUT. Since Yisrael observe the Torah and its commandments, they are called the children of the Holy One, blessed be He, as it is written: "You are the children of Hashem your Elohim" (Devarim 14:1).
The Vav always remains connected to the upper worlds of Yood and Hay. That is what this verse is telling us.
Pasook 50. from the Zohar Commentary on Parasha Naso
הַנִּסְתָּרוֹת: יִרְאָה וְאַהֲבָה, דְּאִינּוּן בְּמוֹחָא וְלִבָּא. בַּחֲלָלָא דְּגוּפָא. וּבְרֵישָׁא. וְהַנִּגְלוֹת: הַתּוֹרָה וְהַמִּצְוָה, דְּאִינּוּן בְּגוּפָא וּבְרֵישָׁא לְבַר. וְרָזָא דְּמִלָּה הָכִי הוּא וַדַּאי, דְּאִי ב"נ דָּחִיל לְקוּדְשָׁא בְּרִיךְ הוּא, אוֹ רָחִים לֵיהּ, דָּא לָא יָדַע ב"נ אַחֲרָא, בְּגִין דְּאִיהוּ מִלָּה דְּלָא אִתְגַּלְיָא אֶלָּא בֵּינוֹ לְבֵין קוֹנוֹ.
"The secret things BELONG TO HASHEM OUR ELOHIM" (Devarim 29:28). These are awe and love, which reside inside the brain and heart. They are present in the cavities of the body and in THE INTERIOR OF the head, THE SECRET OF YUD-HEI. "But those things which are revealed BELONG TO US AND TO OUR CHILDREN" (Ibid.). These are the Torah and the precepts, which are on the exterior of the body and head, THE SECRET OF VAV-HEI. The basis of this is that if a person is in awe of the Holy One, blessed be He, or loves him, no one else knows, for it is unknown except to himself and his Master.
This verse has always been difficult to explain to most people who do not study Kabbalah. On its surface it seems to be saying there is something that humans are not supposed to strive to understand. Something will always be out of our reach. Yet there are 11 dots on 11 letters in this verse. that teach us something. This explanation hints to the concept that humans may strive to be God. It is not the goal that counts but the process - the effort that creates the benefits. Contemplate this well.
Pasook 51. from the Zohar Commentary on Parasha Naso
אֲבָל ב"נ דְּמִתְעֲסָק בְּאוֹרַיְיתָא, וְאָזִיל בְּפִקּוּדִין דַּעֲשֵׂה, דָּא אִתְגַּלְיָא לְכָל ב"נ, בְּגִין דקוּדְשָׁא בְּרִיךְ הוּא עָבֵד לֵיהּ פּוּמָא בְּאִתְגַּלְיָא, לְאִתְעַסְּקָא בְּאוֹרַיְיתָא, וְעַיְינִין לְאִסְתַּכְּלָא בָּהּ, וְאוּדְנִין לְמִשְׁמַע בָּהּ. וְעָבֵד קוּדְשָׁא בְּרִיךְ הוּא בב"נ, יְדִין וְרַגְלִין וְגוּפָא, לְמֶעְבַּד בְּהוֹן פִּקוּדִין דַּעֲשֵׂה.
However, if a person studies the Torah and pursues positive commandments, it is known to everyone. For the Holy One, blessed be He, made him a visible mouth with which to study the Torah, eyes with which to behold the Torah and ears with which to listen to it. The Holy One, blessed be He, also made hands, legs and a body for man with which to perform positive commandments.
Why is this pasook necessary? It is a direct relationship to the verse above. What is revealed is revealed - someone doing the Mitzvot can be seen so what are we learning here? If you do not ask this question you are still not connected to the Creator. The essence of the Torah does not have any unnecessary letters or words. Are you reading the Zohar and the Tanach literally chas v shalom.
Pasook 52. from the Zohar Commentary on Parasha Naso
א"כ חוֹטָמָא לְמַאי נָפְקָא מִנֵּיהּ. וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים, דָּא אִיהִי דִּיּוּקְנָא דְּעַל ב"נ, דְּאִתְּמַר בֵּיהּ וַיַחֲלוֹם וְהִנֵּה סֻלָּם. סֻלָּם וַדַּאי אִיהִי נִשְׁמַת חַיִּים, כֻּרְסְיָיא לְשֵׁם יְדֹוָ"ד דְּאִיהוּ הַיִּרְאָה וְהָאַהֲבָה הַתּוֹרָה וְהַמִּצְוָה וּבָה שַׁרְיָא, וְהַאי כֻּרְסְיָיא, מִנָּהּ גְּזוּרוֹת כָּל נִשְׁמָתִין דְּיִשְׂרָאֵל, וְאִיהִי דִּיּוּקְנָא עַל רֵישָׁא דב"נ.
HE ASKS: If so, what is the purpose of the person's nose? WHY DID THE HOLY ONE, BLESSED BE HE, MAKE IT? HE RESPONDS: "And breathed into his nostrils the breath of life" (Beresheet 2:7). This is the form over the person, of which is said: "And he dreamed, and behold a ladder" (Ibid. 28:12). A ladder is assuredly the breath of life, WHICH IS MALCHUT, the throne to the Name “ Yud Hei Vav Hei “ which is awe, love, Torah and the precepts, SINCE AWE AND LOVE ARE YUD-HEI AND TORAH AND THE PRECEPTS ARE VAV-HEI. In it, IN THE BREATH (SOUL) OF LIFE, dwells THE NAME OF YUD HEI VAV HEI and that is the throne, THE LADDER, from which all the souls of Yisrael are hewn. That is the form over the person's head.
Man is created in the image of the Name Yood Hei Vav Hei. The metaphorical aspect of life is to bring that Name within and not have it only outside and above him. This is the idea of building a Mishkan in one's heart - to bring the Name to reside permanently within one's being and essence.
Pasook 53. from the Zohar Commentary on Parasha Naso
וְהִנֵּה מַלְאֲכֵי אֱלֹֹהִים עוֹלִים וְיוֹרְדִים בּוֹ. אִלֵּין הֲבָלִים דְּסַלְּקִין וְנָפְקִין בְּגוּפָא, בְּהַאי סֻלָּם. אִיהוּ חַד, שְׁבִיעָאָה דְּכֹלָּא. וְאִיהוּ מֻצָּב אַרְצָה, תְּרֵין. וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, תְּלַת. וְהִנֵּה מַלְאֲכֵי אֱלֹֹהִים עוֹלִים, תְּרֵי. וְיוֹרְדִים תְּרֵי. אִינּוּן לָקֳבֵל ד' רוּחוֹת וְהַשָּׁמַיִם וְהָאָרֶץ. וְרָזָא, דְּמִלָּה הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל. אִינּוּן שִׁבְעָה, לָקֳבֵל כּוּרְסְיָיא, דְּאִיהוּ הַסֻּלָּם, וְהַשָּׁמַיִם וְהָאָרֶץ, וְד' יְסוֹדִין דְּעָלְמָא, וְאִינּוּן שִׁבְעָה. לָקֳבֵל שִׁבְעָה יוֹמֵי בְּרֵאשִׁית. אִית כָּל בִּרְיָין דִּשְׁמַיָּא, וְיַמָּא, וְאַרְעָא. כְּגוֹן חַיוֹת עוֹפוֹת בְּהֵמוֹת דָּגִים, וְכַמָּה תּוֹלְדִין דְּתַּלְיָין מִינֵּיהּ.
"And behold the angels of Elohim ascending and descending on it" (Ibid.). This refers to the breaths that go up and leave the body through this ladder. That LADDER is one, the seventh among them. That which is "set up on the earth" (Ibid.) IS ANOTHER ONE, MAKING two. "And the top of it reached to heaven" (Ibid.) IS ANOTHER ONE, SO TOGETHER THERE ARE three. "And behold the angels of Elohim ascending": THESE ARE ANOTHER two, SO THEY AMOUNT TO FIVE; "and descending" are two MORE, FOR A TOTAL OF SEVEN. They correspond to the four directions OF THE UNIVERSE, the heavens and earth, WHICH ILLUMINATE THAT LADDER, being the secret meaning of: "'Vanity of vanities,' says Kohelet, 'vanity of vanities; all is vanity'" (Kohelet 1:2). These are the seven breaths (or: 'vanities') corresponding to the throne, SINCE "VANITY OF VANITIES" ARE THREE. WITH THE SECOND "VANITY OF VANITIES," IT IS SIX AND WITH THE LAST "VANITY," IT IS SEVEN ALTOGETHER. They are the ladder, the heavens AND THE SEA, the earth and the four elements of the universe, totaling seven, congruent with the seven days of Creation “ WHICH ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT “AND CORRESPONDING TO THEM are all the creatures of the sky, sea and land; that is, the animals, birds, beasts, fish and many other offspring coming from them.
Here with Rabbi Ashlags help - the capital letters above we are shown how the 7 sefirot are connected and unify everything that is was or will be created in the physical universes. i do mean universes in the plural.
Pasook 54. from the Zohar Commentary on Parasha Naso
וּבְגִין דְּכֹלָּא אִתְבְּרֵי בְּהַאי צוּלְמָא, דְּעַל כָּל יִשְׂרָאֵל דְּאִיהִי צַדִּיק, אִתְּמַר בְּהוֹן וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כָּל חַיַּת הָאָרֶץ וְעַל כָּל עוֹף הַשָּׁמָיִם וְגוֹ'. וְדָא מְמַלֵּל עַל בְּנֵי נָשָׁא, דְּאִינּוּן מְתִילִין לְחֵיוָן בָּרָא, וְלִבְעִירָן, וּלְעוֹפִין, וּלְנוּנֵי יַמָּא. דְּאִית בַּר נָשׁ דְּמַזָּלֵיהּ שׁוֹר, וּמַזָּלֵיהּ אַרְיֵה, וּמַזָּלֵיהּ נֶשֶׁר, וּמַזָּלֵיהּ אָדָם.
Since everything was created in the image that is on all Yisrael, which is the Righteous, BEING YESOD, it says about them: "And the fear of you and the dread of you shall be upon every beast of the earth, and upon every bird of the air..." (Beresheet 9:2). This SCRIPTURE talks about people who are compared to wild animals, to beasts, birds and fish of the sea. There are people whose astrological sign is the ox, SOME whose sign is the lion, SOME whose sign is the eagle AND SOME whose sign is a man.
This pasook is revealing one of the deeper aspects of anti-semitism. One who has the hatred for no reason of anti-semitism is an animal. Yet when the sparks fell the higher sparks fell the lowest into the animals and will eventually be returned to their level which is higher than the Children of Israel. There fear is that the children of israel will not do this job chas v shalom. This is how we cleanse the tikune between us and these people / animals for this interim period.
Pasook 55. from the Zohar Commentary on Parasha Naso
וְכָל אִלֵּין, לָמָּה מִתְפַּחֲדִין מֵהַאי דִּיּוּקְנָא דְּאִינּוּן מִתַּמָּן אִתְבְּרִיאוּ. אֶלָּא מִשּׁוּם דְּשֵׁם יְדֹוָ"ד שַׁרְיָא עָלֵיהּ. רָזָא דְּמִלָּה, וְרָאוּ כָּל עַמֵּי הָאָרֶץ וְגוֹ'. וְכָל מַאן דְּפָגִים עוֹבָדוֹי, אִתְפְּגִים דִּיּוּקְנֵיהּ. וְשֵׁם יְיָ' לָא שַׁרְיָא בַּאֲתָר פָּגִים, וּבְהַהוּא פְּגִימוּ שַׁרְיָא חֹשֶׁךְ, בְּגִין פְּגִימוּ דְּסִיהֲרָא דְּשַׁרְיָא בֵּיהּ חַשׁוֹכָא. וְהַאי ב"נ כְּמָה דְּאִיהוּ פָּגִים דִּיּוּקְנֵיהּ, כַּךְ אִתְפְּגִים אִיהוּ לְתַתָּא, אוֹ אִתְעָבֵיד אִלֵּם, אוֹ חֵרֵשׁ, אוֹ סוּמָא, אוֹ חִגֵּר. בְּגִין דִּיְּהֵא רָשִׁים לְעֵילָּא וְתַתָּא.
Why are they all afraid of this likeness OVER MAN, seeing that they were also created from it? It is only because the name of Yud Hei Vav Hei dwells on him. That is the secret meaning of: "And all people of the earth shall see THAT YOU ARE CALLED BY THE NAME OF HASHEM; AND THEY SHALL BE AFRAID OF YOU" (Devarim 28:10). Whoever impairs his deeds, his form is impaired, and the name of Yud Hei Vav Hei does not reside in an impaired place. In that blemish, darkness prevails because at the time of impairment of the moon, WHICH IS MALCHUT, darkness prevails. As this person has damaged his form, so is he damaged below, and he either becomes mute, deaf, blind or lame, so that he is marked above and below.
All physical limitations and hardships - illness and sickness that is visible to others come as a wake up call for you to do Teshuvah. Moses was 120 years old and looked like he was in his 30's. There was no blemish in his shadow form above and thus no blemish in his physical form below.
Pasook 56. from the Zohar Commentary on Parasha Naso
וְהַהוּא חֹשֶׁךְ שַׁרְיָא בִּפְגִּימוּ דִּילֵיהּ, וּמִיַּד אִשְׁתְּמוֹדְעָאן בֵּיהּ דַּרְגִּין קַדִּישִׁין, דְּאִינּוּן חֵילוֹי דקוּדְשָׁא בְּרִיךְ הוּא, וּמִתְרַחֲקִין מִנֵּיהּ, דִּכְבַר יַדְעִין דִּבְהַהוּא פְּגִימוּ לָא שַׁרְיָא מַלְכָּא. ובג"ד חֵילוֹי דְּמַלְכָּא מִתְרַחֲקִין מִנֵּיהּ, דְּחַיָּילִין דְּמַלְכָּא לָא שַׁרְיָין, וְלָא מִתְקָרְבָן, אֶלָּא בְּאֲתָר דְּמַלְכָּא שַׁרְיָא, דְּכַךְ אִינּוּן מִתְנַהֲגִין אֲבַּתְרֵיהּ, כְּאֵבָרִין בָּתַר גּוּפָא.
That darkness prevails on his blemish and the holy grades discern him instantly. They are the hosts of the Holy One, blessed be He, who distance themselves from him since they already know that the King does not reside in that blemish. Therefore, the King's legions distance themselves from him, since the armies of the King reside and are near only where the King dwells. They follow him like limbs follow the body.
Hosts of the Holy One are Angels. They follow the body to be available to assist in the Teshuvah process, in my opinion.
Pasook 57. from the Zohar Commentary on Parasha Naso
וּבְהַהוּא אֲתָר דְּשָׁרֵי הַהוּא חֹשֶׁךְ, כַּמָה מַלְאֲכֵי חַבָּלָה, דְּאִתְקְרִיאוּ נְחָשִׁים וְעַקְרַבִּים, מִתְקָרְבִין לֵיהּ, וְיָהֲבִין לֵיהּ כַּמָה נְשִׁיכִין, וְאִלֵּין אִינּוּן יִסּוּרִין. וְאִי אִית לֵיהּ מָמוֹנָא דְּעוֹבָדִין טָבִין דְּעָבֵיד, אִתְמַעֲטוּן מִנֵּיהּ. וְאֵיךְ אִתְמַעֲטוּן מִנֵּיהּ, אֶלָּא כָּל זְכוּת דְּנָחִית לֵיהּ מִלְעֵילָּא, יָהִיב לֵיהּ לְאִלֵּין מַלְאֲכֵי חַבָּלָה, וּבַטְלִין מִנֵּיהּ יִסוּרִין. וְאִי לֵיהּ לֵיהּ זְכוּ, וְלָא חוֹבָא לְעֵילָּא, אֶלָּא כֹּלָּא לְתַתָּא, בְּכָל זְכוּ דְּעָבֵיד נָחִית לֵיהּ מָמוֹנִין, וְאוּמִין דְּעָלְמָא מִתְקָרְבִין לֵיהּ, לָקֳבֵל מַלְאֲכֵי חַבָּלָה, וְיָהִיב לוֹן מָמוֹנָא, וְאִשְׁתְּזִיב מִנַּיְיהוּ.
In the place where darkness prevails, various angels of destruction called snakes and scorpions come near him and bite him many times, and these are sufferings. If he has money, THAT IS, PROPERTY of his good deeds that he has done, MEANING IF HIS PROPERTY CONSISTS OF GOOD DEEDS, they diminish. How do they diminish? Every merit, MEANING EVERY ILLUMINATION that descends on him from above AS A REWARD FOR HIS GOOD DEEDS is given to the angels of destruction. In lieu of that, they suspend the sufferings from him. If he has neither merit nor debts above, because all HIS PROPERTY is below and with every merit he accumulates MATERIAL money, THEN the nations of the world approach him instead of the angels of destruction, and he gives them his money to save himself.
Just as there are Angels there are Demon's who follow the body to cause harm as a wake up call to start the process towards Teshuvah.
Pasook 58. from the Zohar Commentary on Parasha Naso
ובג"ד הֲווֹ יִשְׂרָאֵל מְקָרְבִין לַעֲזָאזֵל, לְגַבֵּי הַהוּא חֹשֶׁךְ. וְשִׁבְעִים פָּרִים, לָקֳבֵל שִׁבְעִים אוּמִין, לְקַיְּימָא קְרָא, אִם רָעֵב שׂוֹנַאֲךָ הַאֲכִילֵהוּ לָחֶם וְאִם צָמֵא הַשְׁקֵהוּ מָיִם. וּמִיַּד דְּהַדְרִין בְּתִיּוּבְתָּא, אִתְעַבָּר הַהוּא חֹשֶׁךְ מֵהַהוּא פְּגִימוּ, וְיִשְׁתְּלִים. וְרָזָא דְּמִלָּה, גַּם יְיָ' הֶעֱבִיר חַטָּאתְךָ לֹא תָמוּת. וּמִיַּד אִתְהַדָּר בֵּיהּ שְׁמָא דַּיְיָ', וְיִתְרָפֵי בֵּיהּ, מֵאִנּוּן נְשִׁיכִין דְּיִסוּרִין, הֲדָא הוּא דִּכְתִּיב וְשָׁב וְרָפָא לוֹ. וּמִנַּיִן דְּאִתְהַדָּר קוּדְשָׁא בְּרִיךְ הוּא מִיַּד דְּהָדַר בְּתִיּוּבְתָּא וְאִשְׁתְּלִים הַהוּא פְּגִימוּ. הֲדָא הוּא דִּכְתִּיב שׁוּבוּ אֵלַי וְאָשׁוּבָה אֲלֵיכֶם.
This is the reason that Yisrael used to sacrifice to Azazel, to that same darkness. And the seventy oxen that correspond to the seventy nations, WHICH THEY SACRIFICED DURING SUKKOT (HOLIDAY OF THE BOOTHS), fulfill the words: "If your enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink" (Mishlei 25:21). Once they repent, that darkness is removed from that blemish and they attain perfection. That is the meaning of: "Hashem also has commuted your sin; you shall not die" (II Shmuel 12:13). The name of Yud Hei Vav Hei immediately returns to him and heals him from the bites of affliction, as is written: "And return, and be healed" (Yeshayah 6:10). How do we know that the Holy One, blessed be He, returns immediately after he repents and the blemish is perfected? It is written: "Return to me, and I will return to you" (Malachi 3:7).
This pasook is describing and promising the pattern of Teshuvah. It is recommended to listen to the Advanced Teshuvah classes on the Yeshshem website.
Pasook 59. from the Zohar Commentary on Parasha Naso
וְדָא אִיהוּ בִּתְשׁוּבָה גְּמוּרָה, דְּגָרִים לְאָהַדְּרָא בִּינָה דְּאִיהוּ יד"ו, לְגַבֵּי ה' דְּאִיהִי מַלְכוּת. דְּאַזְלָא מְנַדְּדָא מִן קִנָהָא, דְּאִיהִי הַהִיא דִּיּוּקְנָא, דְּמִתְקַטְּרִין בָּהּ כָּל פִּקוּדִין. וּבָהּ מִתְקַטְּרִין עֲשַׂר סְפִירָן. כַּד ב"נ עָבֵד פִּקּוּדָא חֲדָא וְלָא יַתִּיר, וְעָבֵיד לָהּ בִּדְחִילוּ וּרְחִימוּ דְקוּדְשָׁא בְּרִיךְ הוּא. בְּגִינָהּ שַׁרְיָין עָלֵיהּ י' סְפִירָן. וְכָל מַאן דְּקִיֵּים פִּקּוּדָא חַד כַּדְקָא יָאוּת, כְּאִלּוּ מְקַיֵּים רמ"ח פִּקּוּדִין דַּעֲשֵׂה, דְּלֵית פִּקּוּדָא לָאו אִיהוּ כְּלִילָא מִכֻּלְּהוּ רמ"ח. ע"כ רעיא מהימנא
All this happens with complete repentance, which effects the return of Binah, that is Yud-Hei-Vav, to Hei, which is Malchut that left her nest and is the same form ON THE HEAD OF A PERSON, to which all the precepts connect and the ten Sfirot are tied. Even if a person performs no more than one precept, but does so with awe and love of the Holy One, blessed be He, the ten Sfirot rest on him on that account. Whoever performs even one precept properly, it is as if he observed 248 positive commandments, since there is no one commandment that does not also contain all 248 POSITIVE COMMANDMENTS.
This pasook is teaching a very deep secret that relates to the unity of the Torah and the corrected souls. It should also teach that Teshuvah is always available to someone who desires to do Teshuvah. An example is someone trying to quit smoking repeatedly. Ultimately they give up trying and then they do Teshuvah and stop smoking. HaShem always helps one to do Teshuvah.
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