Transliteration

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

Translation

Come and see: This great voice is the main part and the secret of the Holy Name, WHICH IS THE SECRET OF DA'AT OF BINAH. For that reason we established that a man must not greet his friend before praying. This secret was explained from the verse, "whoever greets his friend in a great voice early in the morning, it is considered as a curse upon him" (Mishlei 27:14). This is not forbidden as long as greeting is not said with a great voice, which is the main part of the Holy Name, FOR EXAMPLE, IF HE SAID TO HIM 'MAY HASHEM BLESS YOU.' BUT WHEN THE HOLY NAME IS NOT MENTIONED, IT IS NOT FORBIDDEN.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. If we say Shalom before prayer, as a greeting is that forbidden? Remember Shalom is a Name for HaShem.

Pasook 114 from the Zohar Sulam Commentary on Parasha Pekudai

וְעַל דָּא, רָזָא דְּאוֹרַיְיתָא נָפְקָא מֵהַהוּא קוֹל גָּדוֹל, וְדָא אִיהוּ מֶלֶךְ. בִּמְסִבּוֹ: דָּא מַעֲמַד הַר סִינַי, וְאוּקְמוּהָ נִרְדִּי נָתַן רֵיחוֹ, דָּא כְּנֶסֶת יִשְׂרָאֵל. בְּגִין דְּאָמְרוּ יִשְׂרָאֵל, כָּל אֲשֶׁר דִּבֶּר יְיָ' נַעֲשֶׂה וְנִשְׁמָע. שֶׁהַמֶּלֶךְ: דָּא אִיהוּ מֶלֶךְ עִלָּאָה, וְאוּקְמוּהָ.

Transliteration

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

Translation

Therefore, the secret of the Torah emerges from that great voice, INSIDE BINAH, and this is the King, NAMELY WHAT WAS SAID, "While the king was reclining at His board," that alludes to the revelation of Sinai. "My nard sent forth its fragrance," this is the Congregation of Yisrael, WHICH IS MALCHUT. And all this came about because the children of Yisrael said: "Everything that Hashem spoke, will we do and obey" (Shemot 24:7) BY WHICH THEY MERITED ALL THIS REVELATION. And the King is the High King, NAMELY, BINAH, as was explained.

chanoch's Commentary

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

Pasook 115. from the Zohar Sulam Commentary on Parasha Pekudai

תָּא חֲזֵי, כַּד קוּדְשָׁא בְּרִיךְ הוּא אַיְיתֵי טוֹפָנָא עַל עָלְמָא, בְּגִין לְחַבְּלָא כֹּלָּא, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְנֹחַ, בָּעֵי לָךְ לְאִסְתַּמְּרָא, וְלָא תַּחָזֵי גַּרְמָךְ קַמֵּיהּ דִּמְחַבְּלָא, דְּלָא יִשְׁלוֹט עֲלָךְ, בְּגִין דְּלָא הֲוָה מַאן דְּיָגִין עָלוֹי. כֵּיוָן דְּאִתְקְרִיב קָרְבְּנָא, דְּקָרִיב נֹחַ, כְּדֵין אִתְבְּסָם עָלְמָא, וְלָא אִתְבְּסָם כּוּלֵי הַאי עַד דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי. כֵּיוָן דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי, כְּדֵין אִתְבְּסָם עָלְמָא, וּמְחַבְּלָא לָא אִשְׁתְּכַח בְּעָלְמָא.

Transliteration

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

Translation

Come and see: When the Holy One, blessed be He brought a flood upon the world to destroy everything, He told Noah, 'you should be careful not to show yourself to the Destroyer, THE ANGEL OF DEATH, so he would not have power over you'. THE REASON IS THAT there was no one to protect him. And when the sacrifice was offered by Noah, the world became perfumed. But it was not perfumed so much until Yisrael stood on Mount Sinai. And when Yisrael stood on Mount Sinai, the world was perfumed and the Destroyer was no longer present in the world.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. So what brought the destroyer back into the world?

Pasook 116. from the Zohar Sulam Commentary on Parasha Pekudai

וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא בְּהַהוּא זִמְנָא, לְאַעְבְּרָא הַהוּא מְחַבְּלָא מֵעָלְמָא, בַּר דְּיִשְׂרָאֵל סָרְחוּ בְּהַהוּא זִמְנָא, לְיוֹמִין זְעִירִין, וְעַבְדּוּ יַת עֶגְלָא. וּכְדֵין מַה כְּתִיב, וַיִּתְנַצְּלוּ בְנֵי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֶב. וְעֶדְיָם הֲוָה רָזִין דִּשְׁמָא קַדִּישָׁא, דְּאַעְטָר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְאִתְנְטַל מִנַּיְיהוּ, כְּדֵין שַׁלְטָא מְחַבְּלָא עַל עָלְמָא, וְאַהְדָּר כְּמִלְּקַדְּמִין, כְּהַהוּא זִמְנָא דְּשַׁלְטָא בְּעָלְמָא, וְעָבֵיד דִּינָא.

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 Holy One, blessed be He wanted at that time to remove the Destroyer from the world, THAT DEATH WILL BE SWALLOWED FOREVER, but after a few days Yisrael sinned and made the calf. Then, it is written, "the children of Yisrael stripped themselves of their ornaments (Heb. edyam) from Mount Horeb" (Shemot 33:6). Edyam is the secret of the Holy Name that the Holy One, blessed be He adorned them with AT THE GIVING OF THE LAW, then was taken from them. Then the Destroyer ruled the world, as before, when he was ruling the world and judging PEOPLE.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Edyam parses into 2 words - Ed is witness and Yam is sea.

Pasook 117. from the Zohar Sulam Commentary on Parasha Pekudai

אָמַר רִבִּי יוֹסֵי, בְּיוֹמוֹי דְּטוֹפָנָא, מַאן יָהִיב תַּמָּן מְחַבְּלָא, דְּהָא מַיָּא הֲווֹ דְּאִתְגַבָּרוּ, תָּא חֲזֵי, לֵית לָךָ דִּינָא בְּעָלְמָא, אוֹ כַּד אִתְמְחֵי עָלְמָא בְּדִינָא, דְּלָא אִשְׁתְּכַח הַהוּא מְחַבְּלָא בֵּינַיְיהוּ, דְּאָזִיל בְּגוֹ אִינּוּן דִּינִין דְּאִתְעָבֵידוּ בְּעָלְמָא. אוּף הָכָא, טוֹפָנָא הֲוָה, וּמְחַבְּלָא אָזִיל בְּגוֹ טוֹפָנָא, וְאִיהוּ אִקְרֵי הָכִי. וְעַל דָּא אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְנֹחַ, לְטַמְּרָא גַּרְמֵיהּ, וְלָא יִתְחָזֵי בְּעָלְמָא. וְהָא אוּקְמוּהָ. תָּא חֲזֵי, אָמַר רִבִּי יוֹסֵי לָא אִתְיָישָׁב עָלְמָא וְלָא נָפְקַת אַרְעָא מִזּוֹהֲמָא וְכוּ'.

Transliteration

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

Translation

Rabbi Yosi said: At the time of the flood, who put the Destroyer there? For the water went up, AND WIPED OFF ALL THE WORLD. WHY DID NOAH HAVE TO BE CAREFUL OF THE DESTROYER? HE REPLIES: Come and see, there is no Judgment in the world, or a world smitten with Judgment, where there will not be that Destroyer, to walk among the Judgments in the world. Here also, there was a flood and the Destroyer walked in its midst and was named 'FLOOD' after it. Therefore, the Holy One, blessed be He told Noah to hide himself and not be seen in the world. And this was already explained. Come and see: Rabbi Yosi said, The word was not yet in order again, and the earth not over the filth of the snake.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. There are times when the destroyer is released to destroy he has permission to take the Tzadikim - Righteous along with the Rashayim - Wicked. Thus all should be aware and careful.

Pasook 118. from the Zohar Sulam Commentary on Parasha Pekudai

תָּא חֲזֵי, א"ר אֶלְעָזָר, וְאֶת הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים עָשָׂה וָוִים לָעַמּוּדִים. אֲמַאי וָוִים. אֶלָּא כְּמִין וָ"ו הֲווֹ, וְרֵישֵׁיהוֹן חָפָא בְּדַהֲבָא. אִינּוּן דְּכֶסֶף, וְרֵישֵׁיהוֹן מְחָפָן בְּדַהֲבָא, בְּגִין דְּכָל וָ"ו בְּסִטְרָא דְּרַחֲמֵי קָא אַתְיָא, וְכֻלְּהוּ הֲווֹ אִשְׁתְּמוֹדְעָן לְעֵילָּא בְּחוּשְׁבָּנָא. וּבְגִין דְּאָתוּ מִסִּטְרָא דְּרַחֲמֵי, הֲווֹ אִקְרוּן וָוִים. וְכָל שְׁאַר תַּלְיָין בְּהוּ. וְלֵית וָ"ו אֶלָּא דַּהֲבָא וְכַסְפָא כַּחֲדָא. וּבְגִין כַּךְ, כָּל אִינּוּן אִקְרוּן, וָוֵי דְּאִינּוּן עַמּוּדִים. מַאן עַמּוּדִים. כד"א וְהָעַמּוּדִים שְׁנַיִם וְגוֹ'. בְּגִין דְּהָא אִלֵּין לְבַר מִגוּפָא, לְתַתָא הֲווֹ קַיְימִין.

Transliteration

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

Translation

Come and see: Rabbi Elazar said, "And of the one thousand seven hundred and seventy-five shekels he made hooks (Heb. vavim) for the pillars." HE ASKS: Why did he make hooks? AND HE ANSWERS: For they were in the shape of 'Vav', NAMELY, THEY WERE DRAWN FROM THE CENTRAL COLUMN CALLED 'VAV'. And he overlaid their capitals with gold, and they of themselves were silver, WHICH IS THE LIGHT OF CHASSADIM. And their capitals, THAT IS, THEIR FIRST THREE SFIROT, are overlaid with gold, THE SECRET OF THE ILLUMINATION OF CHOCHMAH CALLED 'GOLD'. HE EXPLAINS: Each Vav is of the side of Mercy, NAMELY, FROM ZEIR ANPIN, WHICH IS THE CENTRAL COLUMN, and all were known above through reckoning, IN THE SECRET OF THE ILLUMINATION OF CHOCHMAH. Since they come from the side of Mercy, WHICH IS THE CENTRAL COLUMN, they are called 'Vav's (Heb. vavim)'. And the rest OF THE SFIROT IN THEM are suspended from them. The Vav's are made solely of silver and gold together, TO INCLUDE THE TWO COLUMNS RIGHT AND LEFT, CHASSADIM AND THE ILLUMINATION OF CHOCHMAH. For this reason they are called the 'Vavvim of the pillars'. What are the pillars? They are explained in the verse, "The two pillars" (I Melachim 7:20), NETZACH AND HOD, since they are outside the body, TIFERET, downward.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. A few questions about the hooks are in this pasuk.

Pasook 119. from the Zohar Sulam Commentary on Parasha Pekudai

אָמַר רִבִּי יִצְחָק, לָא יְדַעְנָא אִי דָּא עֲבִידְתָּא דְּקֹדֶשׁ, אוֹ חוֹל. בְּגִין דִּכְתִיב וְאֶת הָאֶלֶף, דְּהָא כְּתִיב הָכָא הָאֶלֶף, וּכְתִיב הָתָם הָאֶלֶף לְךָ שְׁלֹֹמֹה, מַה לְהַלָּן הָאֶלֶף חוֹל, אוּף הָכָא הָאֶלֶף חוֹל.

Transliteration

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

Translation

Rabbi Yitzchak said: I am not sure whether this is a holy or a mundane work, since it is written, "And of the thousand," the same as in "you, Solomon, may have the one thousand" (Shir Hashirim 8:12). As in the latter, 'thousand' is secular, so here it pertains to mundane matters.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Ultimately mundane can be made Holy through the consciousness of the person performing any action. This applies to a consciouness that is capable of perceiving if something is connected to Holiness

Pasook 120. from the Zohar Sulam Commentary on Parasha Pekudai

אָמַר לֵיהּ, לָאו הָכִי, דְּאִי הוּא הֲוָה חוֹל, לָא יִתְעֲבִיד מִנַּיְיהוּ וָוִים. וְתוּ, דְּהָא תַּמָּן כְּתִיב הָאֶלֶף וְלָא יַתִיר, וְהָכָא כְּתִיב הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים. הָאֶלֶף דְּהָתָם אִינּוּן חוֹל, דִּכְתִיב הָאֶלֶף לְךָ שְׁלֹמֹה. וְדָא אִיהוּ חוֹל, בְּגִין דְּכָל חוֹל לָאו אִיהוּ בְּסִטְרָא דִּקְדוּשָּׁה כְּלָל. חוֹל אִיהוּ מִסִּטְרָא אַחֲרָא מְסַאֲבָא. וְעַל דָּא הַבְדָּלָה בֵּין קֹדֶשׁ לְחוֹל, בְּגִין דְּבָעֵינָן לְאַפְרְשָׁא בֵּין קֹדֶשׁ לְחוֹל. וְרָזָא דִּקְרָא הָכִי הוּא, וּלְהַבְדִיל בֵּין הַקֹּדֶשׁ וּבֵין הַחוֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר.

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

He said to him: This is not so, for if it were secular, no hooks would have been made from it. Also, there it is written "thousand" and no more, and here it is written, "And of the one thousand seven hundred seventy-five." THEREFORE, THE TWO MAY NOT BE COMPARED. That thousand pertains to the secular, as it is written, "You, Solomon, may have the thousand." It is secular, because all that is mundane is not of the side of holiness at all, but pertains to impurity. Hence, the Havdalah (Eng. 'separation') between holiness and the mundane. This is the secret of the words "and that you may differentiate between holy and secular, and between unclean and clean" (Vayikra 10:10).

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. See above commentary of pasuk 119 for clarity.

Pasook 121. from the Zohar Sulam Commentary on Parasha Pekudai

וְעִם כָּל דָּא אַף עַל גַּב דִּפְרִישׁוּ אִית לַקֹדֶשׁ מִן הַחוֹל, חוּלָקָא חֲדָא אִית לֵיהּ בִּקְדוּשָּׁה מִסִּטְרָא דִּשְׂמָאלָא. הה"ד הָאֶלֶף לְךָ שְׁלֹמֹה, דְּאִינּוּן אֶלֶף יוֹמֵי הַחוֹל. וְאִינּוּן יוֹמֵי דְּגָלוּתָא. כְּמָה דְּאִית אֶלֶף יוֹמִין דִּקְדוּשָּׁה, הָכִי נָמֵי אֶלֶף יוֹמִין לְסִטְרָא אַחֲרָא. וְע"ד אִתְעֲרוּ חַבְרַיָּיא, אִינּוּן יוֹמִין דְּגָלוּתָא, אֶלֶף שְׁנִין הֲווֹ.

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

But though we separate holiness from unholiness (lit. 'secular'), nevertheless PROFANITY has one portion of holiness, from the left side OF HOLINESS. Therefore, "you, Solomon, may have the thousand" refers to the thousand days of unholiness, the days of exile. As there are a thousand days of holiness, so there are a thousand days to the Other Side. The friends mentioned here that the days of exile amount to a thousand years.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Actually a day of secular equals one year. A day of evil equals 1.5 years. A day of Holy equals 2 years. This helps to explain the 3031 years since the death of King Solomen.

Pasook 122. from the Zohar Sulam Commentary on Parasha Pekudai

וְע"ד, אִית אֶלֶף וְאִית אֶלֶף, וְאִינּוּן אֶלֶף שְׁנִין דְּגָלוּתָא, אַף עַל גַּב דְּיִשְׂרָאֵל יֵהוֹן בְּגָלוּתָא, וְיִתְמַשְּׁכוּן יַתִיר, בְּהָנֵי אֶלֶף שְׁנִין יִתְמַשְּׁכוּן, דְּאִינּוּן אֶלֶף יוֹמִין דְּקָאָמַרָן. וּבְגִין דָּא אוֹקְמוּהָ, כָּל שְׁלֹמֹה דְּאִית בְּשִׁיר הַשִּׁירִים קֹדֶשׁ, בַּר מֵהַאי דְּאִיהוּ חוֹל. הָאֶלֶף דְּהָכָא, קֹדֶשׁ אִיהוּ, וְכָל עוֹבָדוֹי קֹדֶשׁ, וְעַל דָּא עָשָׂה וָוִים לָעַמּוּדִים.

Transliteration

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Translation

And therefore, there is a thousand and a thousand, A THOUSAND OF HOLINESS AND A THOUSAND OF DEFILEMENT, the thousand years of exile. And though Yisrael may be in exile longer THAN A THOUSAND YEARS, it is considered to continue for one thousand years SINCE THEY DO NOT CORRECT THEM, which are the thousand days we mentioned. For that reason it was said that every mention of Solomon in Shir Hashirim pertains to holiness save this verse, "YOU, SOLOMON, MAY HAVE THE THOUSAND." But the thousand mentioned here OF THE HOOKS FOR THE PILLARS is sacred and all that is made thereof is sacred. Therefore, he used them to make hooks for the pillars.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Do you think there isva difference between this pasuk and the comment from pasuk 121?

Pasook 123. from the Zohar Sulam Commentary on Parasha Pekudai

תָּא חֲזֵי, הָא אַמָרָן כָּל ו' בְּרָזָא דְּרַחֲמֵי אִיהוּ, וְכָל אֲתָר דְּאָתֵי ו' בִּשְׁמָא קַדִישָׁא, רַחֲמֵי אִיהוּ. כְּגוֹן וַיְיָ' הִמְטִיר עַל סְדוֹם. וַיְיָ' אָמַר אֶל אַבְרָם. רַחֲמֵי וְדִינָא כַּחֲדָא. דְּמָאי שְׁנָא בְּטוֹפְנָא, דִּכְתִיב אֱלֹהִים בְּכָל אֲתָר, אֲמַאי לָא כְּתִיב וַיְיָ'. אֶלָּא תָּנֵינָן, בְּכָל אֲתָר דִּכְתִיב וַיְיָ', הוּא וּבֵית דִּינוֹ. אֱלֹהִים סְתָם, דִּינָא בִּלְחוֹדוֹי.

Transliteration

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Translation

Come and see: We have said that each and every Vav is in the secret of Mercy, and wherever there is Vav in the Holy Name there is Mercy. For example "And (=Vav) Hashem (Yud Hei Vav Hei) rained upon Sodom" (Beresheet 19:24), "And (Vav) Hashem said to Abram" (Beresheet 13:14). This indicates the merging of Mercy and Judgment. The difference in the account of the flood is that the name Elohim is used instead of "And Hashem." And we learned that wherever it is written, "And Hashem," it is INDICATION OF Him, ZEIR ANPIN, and His courthouse, MALCHUT. And if it is written just Elohim, it is Judgment alone.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. When reading / studying the Torah it is a must to know the truth of this pasuk.

Pasook 124. from the Zohar Sulam Commentary on Parasha Pekudai

אֶלָּא בִּסְדוֹם, אִתְעָבֵיד דִּינָא, וְלָא לְשֵׁיצָאָה עָלְמָא. ובג"כ אִתְעֲרָב אִיהוּ בַּהֲדֵי דִּינָא. אֲבָל בְּטוֹפְנָא, כָּל עָלְמָא שֵׁצֵי, וְכָל אִינּוּן דְּאִשְׁתְּכָחוּ בְּעָלְמָא. וְאִי תֵּימָא, דְּהָא נֹחַ וּדְעִמֵּיהּ אִשְׁתֵּזִיבוּ. הָא סָתִים מֵעֵינָא הֲוָה, דְּלָא אִתְחָזֵי. וְעַל דָּא כָּל מַה דְּאִשְׁתְּכַח בְּעָלְמָא שֵׁצֵי לֵיהּ.

Transliteration

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Translation

Rather in Sodom Judgment was executed, but not to destroy the world. That is why ZEIR ANPIN is mingled with Judgment, MEANING THAT IT IS TEMPERED BY MERCY. But at the time of the flood the whole world perished, together with its inhabitants. THAT IS WHY THE NAME ELOHIM IS MENTIONED THERE, TO INDICATE JUDGMENT ALONE, NOT TEMPERED BY MERCY. And if you say that Noah and those with him were saved, it is because he was hidden from sight, and was not seen IN THE WORLD FOR HE WAS INSIDE THE ARK. But all that was in the world perished.

chanoch's Commentary

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

Pasook 125. from the Zohar Sulam Commentary on Parasha Pekudai

וְעַל דָּא וַיְיָ' בְּאִתְגַּלְיָיא, וְלָא שֵׁצֵי כֹּלָּא. אֱלֹהִים סָתִים, וּבָעֵי לְאִסְתַּמְּרָא, דְּהָא כֹּלָּא שֵׁצֵי. וְעַל דָּא אֱלֹהִים בִּלְחוֹדוֹי הֲוָה, וְרָזָא דָּא יְיָ' לַמַּבּוּל יָשָׁב. מַהוּ יָשָׁב. אִלְמָלֵא קְרָא כְּתִיב, לָא יַכְלֵינָן לְמֵימַר. יָשָׁב יָשַׁב בִּלְחוֹדוֹי, דְּלָא אָתָא עִם דִּינָא. כְּתִיב הָכָא יָשָׁב, וּכְתִיב הָתָם בָּדָד יֵשֵׁב בִּלְחוֹדוֹי.

Transliteration

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Translation

Therefore, "And Hashem" is revealed and does not destroy everything. And if it is written Elohim, it is concealed, and we should take care for it destroys everything. Therefore, AT THE FLOOD, only Elohim was present. This is the secret of "Hashem sat enthroned at the flood" (Tehilim 29:10). What is the meaning of "sat"? Were it not for that verse, we would not have been able to tell, for "sat" MEANS THAT He sat alone, ON HIS OWN, and was not united with the Judgment OF THE FLOOD. The word "sat" is the same as in "he shall sit alone" (Vayikra 13:46), IN THE ONE CASE HE SITS ALONE, AND SO IN THE OTHER.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Learn this well. HaShem receives power from Elohim. HaShem with Elohim is soft judgement. Adonai with HaShem is lenient judgement.

Pasook 126. from the Zohar Sulam Commentary on Parasha Pekudai

וְרָזָא אוֹלִיפְנָא, קוּדְשָׁא בְּרִיךְ הוּא סָתִים וְגַלְיָא. גַּלְיָא הוּא בֵּי דִּינָא לְתַתָא. סָתִים הוּא אֲתָר, דְּכָל בִּרְכָאן נַפְקֵי מִתַמָּן, בְּגִין כַּךְ, כָּל מִלּוֹי דְּבַר נָשׁ דְּאִינּוּן בִּסְתִימוּ, בִּרְכָאן שַׁרְיָין עָלֵיהּ וְכָל דְּאִינּוּן בְּאִתְגַּלְיָיא, הַהוּא אֲתָר דְּבֵי דִּינָא שַׁרְיָא עֲלוֹי, בְּגִין דְּאִיהוּ אֲתָר בְּאִתְגַּלְיָיא. וְכֹלָּא אִיהוּ בְּרָזָא עִלָּאָה, כְּגַוְונָא דִּלְעֵילָּא.

Transliteration

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Translation

And we learned a secret. The Holy One, blessed be He is concealed and revealed, NAMELY, CONCEALED FROM THE ILLUMINATION OF CHOCHMAH, FOR IT SHINES THROUGH CHASSADIM ALONE, AND REVEALED IN THE ILLUMINATION OF CHOCHMAH. Revealed is the court below, WHICH IS MALCHUT, WHEREIN CHOCHMAH ILLUMINATES; concealed is the place whence all blessings issue, WHICH IS ZEIR ANPIN. Therefore, when the utterances of man are in secrecy, blessings are upon him. And when they are revealed, that place of the court house is upon him, since he is in an open place, WHICH IS MALCHUT. And everything is in the high secret as above.

chanoch's Commentary

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

Pasook 127. from the Zohar Sulam Commentary on Parasha Pekudai

עַד שֶׁהַמֶּלֶךְ בִּמְסִבוֹ, בְּהַהוּא חַבְרוּתָא וְתַפְנוּקָא דְּעֵדֶן עִלָּאָה, בְּהַהוּא שְׁבִיל דְּסָתִים וְגָנִיז וְלָא אִתְיְידַע, וְאִתְמַלְּיָא מִנֵּיהּ, וְנָפְקִין בְּנַחֲלִין יְדִיעָאן. נִרְדִּי נָתַן רֵיחוֹ, דָּא יָם בַּתְרָאָה, דְּבָרָא עָלְמָא תַּתָּאָה, כְּגַוְונָא דִּלְעֵילָּא, וְסָלִיק רֵיחָא טָבָא עִלָּאָה, לְשַׁלְּטָאָה וּלְמֶעְבַּד, וְיָכִיל וְשָׁלִיט וְנָהִיר בִּנְהוֹרָא עִלָּאָה.

Transliteration

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Translation

"While the king was reclining at his board" (Shir Hashirim 1:12), namely joining and delighting in the supernal Eden, THE SUPERNAL CHOCHMAH, DRAWN TO BINAH by that unknown and concealed path WHICH IS YESOD OF ABA. It is filled thereof and emerges into certain brooks, NETZACH, HOD AND YESOD OF BINAH. "My nard sent forth its fragrance" (Ibid.) alludes to the last sea, WHICH IS MALCHUT, that created the lower world, MALCHUT, as a reflection of above, BINAH, and diffused a sweet loft perfume, THE ILLUMINATION OF CHOCHMAH, by which to rule and act. And it is able and rules and shines by the supernal light.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Visualize this pasuk in a sexual metaphor.

Pasook 128. from the Zohar Sulam Commentary on Parasha Pekudai

תָּא חֲזֵי, בְּשַׁעֲתָא דְּהַאי נִרְדָּא סַלְּקָא רֵיחָא לְעֵילָּא, כְּדֵין חֲבִיבוּתָא אִתְקַשְּׁרַת, וְסַלְּקָא הַאי נִרְדָּא לְאִתְאַחֲדָא לְעֵילָּא. וְכֻלְּהוּ רְתִיכִין קַדִּישִׁין, כֻּלְּהוּ סַלְּקִין רֵיחִין לְאִתְעַטְּרָא לְגַבֵּי דִּלְעֵילָּא. אִינּוּן רְתִיכִין כֻּלְּהוּ אִקְרוּן עֲלָמוֹת שִׁיר, כד"א עַל עֲלָמוֹת שִׁיר, וְהָא אוּקְמוּהָ. מַאי עֲלָמוֹת שִׁיר. אֶלָּא כד"א, וַעֲלָמוֹת אֵין מִסְפָּר. מַאי וַעֲלָמוֹת אֵין מִסְפָּר. כד"א הֲיֵשׁ מִסְפָּר לִגְדוּדָיו. וּבְגִין דְּלֵית לְהוּ חוּשְׁבָּנָא כְּתִיב וַעֲלָמוֹת אֵין מִסְפָּר.

Transliteration

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Translation

Come and see: While the nard sends an odor upwards, THE SECRET OF THE ILLUMINATION OF CHOCHMAH, love is united, NAMELY, CONJUGAL LOVE COMING FROM THE LEFT. This nard rises to be joined above, THAT IS, TO SHINE FROM BELOW UPWARD. And all the holy Chariots RECEIVE FROM THAT NARD AND send forth odors to be adorned above, NAMELY, TO ILLUMINATE FROM BELOW UPWARD AS IS THE NATURE OF ODORS. These Chariots are called 'maidens of song', as it is written, "upon maidens of song" (Tehilim 46:1), and this was explained. What are these maidens of song? They are "maidens without number" (Shir Hashirim 6:8), as "Is there any number to His armies?" (Iyov 25:3), NUMBER MEANING THE ILLUMINATION OF CHOCHMAH. And because they are without number, WHICH IS CHOCHMAH, therefore, it is written, "and maidens without number" FOR THERE IS NO ILLUMINATION OF CHOCHMAH IN THEM. THEY ARE THEREFORE CALLED 'MAIDENS' (HEB. ALAMOT), DERIVED FROM 'NOT REVEALED' (HEB. HE'ALEM), AND ARE IN NEED OF RECEIVING THE ILLUMINATION OF CHOCHMAH FROM THE NARD.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. A confusing pasuk that relates to loves fulfillment.

Pasook 129. from the Zohar Sulam Commentary on Parasha Pekudai

וָוִים לָעַמּוּדִים, כֻּלְּהוּ דְּכוּרִין. כָּל אִינּוּן דְּסַלְּקִין בִּרְבוּ מְשַׁח לְעֵילָּא, כֻּלְּהוּ קַיְימִין בְּרָזָא דִּדְכוּרִין, וְלָא אִקְרֵי דְּכַר אֶלָּא ו', רָזָא דִּשְׁמָיָא, דְּאִינּוּן דְּכוּרִין. וְכָל אִינּוּן דִּלְתַתָּא, אִקְרוּן נוּקְבֵי. ובג"כ כָּל אִינּוּן דְּאַתְיָין מִסִּטְרָא דִּשְׂמָאלָא, מִסִּטְרָא דְּנוּקְבָּא, אִתְמָנָן עַל הַשִּׁיר, וְאַמְרֵי שִׁירָתָא תָּדִיר. וע"ד כְּתִיב, עַל עֲלָמוֹת שִׁיר. וְכֻלְּהוּ נַפְקוּ בְּרָזָא דְּה'. ה' אַפִּיקַת כַּמָה חֵילִין לְזִנַּיְיהוּ בְּרָזָא דְּו'. ו', דָּא רָזָא דִּדְכוּרָא דְּקַיְּימָא לְמֵיהַב מְזוֹנָא לְנוּקְבָּא.

Transliteration

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Translation

The "hooks for the pillars" are all male, for they are drawn from ZEIR ANPIN, WHICH IS MALE. They ascend with the dignity of anointing oil upward, TO ZEIR ANPIN, where they stand in the secret of males. And only the Vav is considered male, which is the secret of heaven, ZEIR ANPIN, being male. And all those below, NAMELY IN MALCHUT are considered females. For that reason, those that come from the left, NAMELY from the female, WHICH IS MALCHUT, are assigned to sing, and they sing always. Therefore, it is written, "upon maidens of song." All are issued in the secret of 'Hei', WHICH IS MALCHUT. Hei issued many kinds of armies by the secret of Vav, FOR THEY ARE MALE. Vav is the secret of the male who is to give food to the female, WHICH IS MALCHUT.

chanoch's Commentary

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

Pasook 130. from the Zohar Sulam Commentary on Parasha Pekudai

ובג"כ, כָּל אִינּוּן וָוִין עָבֵד בְּצַלְאֵל, לְמֵיהַב לוֹן לְאַשְׁרָאָה עַל נוּקְבֵי. וְנַפְקֵי מֵרָזָא דְּאֶלֶף, דְּאִיהוּ חוּשְׁבָּן שְׁלִים. וּשְׁבַע מֵאוֹת, דְּאִיהוּ רָזָא שְׁלִים. וַחֲמִשָּׁה הָכִי נָמֵי. וְשִׁבְעִים כֹּלָּא רָזָא חֲדָא. וְעַל דָּא, מֵרָזָא דְּנָא, וְחוּשְׁבָּן דָּא, עָשָׂה וָוִים. וְכֻלְּהוּ בְּרָזָא דְּו', וּבְדִיוּקְנָא דְּו' אִתְעָבִידוּ, וְכֹלָּא בְּרָזָא עִלָּאָה, וּבְחוּשְׁבְּנָא נַטְלֵי.

Transliteration

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Translation

For that reason, all the hooks made by Betzalel, WERE MADE to let them dwell upon the female, WHICH IS MALCHUT. They are issued by the secret of thousand, which is a complete reckoning, NAMELY, CHOCHMAH CALLED 'RECKONING'. The seven hundred are a whole secret, NAMELY, THE SEVEN SFIROT CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF BINAH WHOSE SFIROT ARE NUMBERED BY HUNDREDS. Five is also a whole secret, NAMELY CHESED, GVURAH, TIFERET, NETZACH AND HOD OF MALCHUT, WHOSE SFIROT ARE COUNTED BY SINGLE UNITS. Seventy ARE CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF ZEIR ANPIN, WHOSE SFIROT ARE COUNTED BY TENS. And all pertain to one mystery. From that secret and that counting he made the hooks, and all are according to the secret of the Vav, MEANING FROM THE ASPECT OF THE CENTRAL COLUMN, with the shape of Vav, and they were all formed according to the high mystery and counting.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Much is revealed in this pasuk.