Wine Makes Glad Heart of Man - Cypress12

Zohar Pinchas - Section 1 - Wine Makes Glad the Heart of Man - Cypress Trees

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

Zohar Sulam Commentary on Parasha Pinchas Section 12

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

1. Read out loud the Aramaic Verse. If you need to transliterate in order to read with the sounds of the lettersthe verse see below. If you use the transliteration tool than make sure you scan the Aramaic first and last.

2. Read the English Translation - if you desire to understand and realize that your understanding will limit the energy you receive. This is why it is important to scan the aramaic verse first.

3.Write out your understanding of the verse. Send it to yeshshem@hotmail.com in an email. Use the Parasha Name and verse number in the subject. By sending your understanding you give yeshshem.com permission to post this to web page and any other uses Yeshshem may see a beneficial use.

4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.

SYNOPSIS:

The “wine” is said to be the Torah, but we are told that the secrets of the Torah should be disclosed only to those who fear God. The red and white colors of the wine are said here to be Judgment and Mercy. It is significant that certain commandments and blessings are performed with wine. “The heart of man” means two hearts, that of Binah and that of Malchut, and we read the numerology of the words, letters and vowels associated with this lesson. Next Rabbi Elazar asks his father how Nadab and Abihu could have reincarnated into Pinchas when he was already alive at the time of their deaths. Rabbi Shimon replies that both Nadab and Abihu died childless so they were not fit for the priesthood. When Pinchas saw the tribe of Shimon coming after him his soul fled out of him in terror; then the unamended souls of Nadab and Abihu joined with his soul and all returned to his body. After this he deserved the priesthood. Rabbi Shimon explains God’s command to hang the chiefs up against the sun to demonstrate that everyone must make amends in his soul on the same level at which he sinned. Rabbi Shimon talks for a long time about the sustenance that is provided for the righteous.

Relevance of the Passage

This passage is a well of wisdom that runs unfathomably deep, capable of producing innumerable volumes of medical journals if all of its secrets were unraveled and translated to written word. As the Zohar speaks of the importance of wine – red and white – and the gladness of heart that wine provides, one cannot help but notice the similarity to the blood coursing through our veins, and to our heart, which pumps blood throughout the body. Blood is made up of red and white blood cells. The white cells are constantly watchful for disease, fighting germs and infections that enter the body. Red blood cells deliver oxygen to the body and remove waste. Kabbalistically, any form of disease is considered judgment. The elimination of disease, according to Kabbalah, is mercy. The white blood cells are Mercy, eliminating disease and Judgment from the red blood cells. A rose, the Zohar tells us, also conveys judgment and mercy – indicated by white - and red - colored roses, and by their thorns and sweet scent. Their thorns represent judgment, and their fragrance represents mercy. Fundamentally important to the reader are the healing forces that radiate from these ancient mysteries: Our blood is purified, removing harmful germs and infections by virtue of our meditative reading. Blood clots and other blood-related ailments are healed. Physically, wine is a rich dietary source of flavinoid phenolics, which are effective antioxidants. Antioxidants combat atherosclerosis, or clogging of the arteries. The alcohol in wine alters blood lipid levels by lowering total cholesterol and raising high-density lipoprotein (HDL) levels, which retard and even reverse the formation of cholesterol plaque in the arteries. These effects are merely minute physical manifestations of wine’s spiritual power. Thus, as our eyes now drink from the cup of wine, its blessings are aroused. Light “WHICH IS DRAWN FROM BINAH” purges the fury and vengeance that burns in our heart. Anger hardens our heart and clogs our arteries. Now that it is soothed and gladdened, our arteries are unblocked and cleared, and cholesterol is lowered. Our hearts become filled with loving-kindness and mercy, strengthening this vital organ while cleansing our blood of viral and bacterial toxins, wastes, and microbial poisons. Our sins are the source of all illness. And we learn from the Zohar that “at whatever level a man sins before the Holy One, blessed be He, he must make amends in his soul at that same level.” The Light now drawn from Pinchas remedies our sins, past and present, measure for measure, engendering healing and the final restoration. We invoke the essence of the angel Metatron, who embodies the restoration of youth and immortality, which, according to the Zohar, occurs through the “ILLUMINATION OF CHOCHMAH, WHICH IS DRAWN FROM BINAH.” Thus, the verses that speak the mysteries of Metatron reverse the aging process and the decline of physiological function. Cells are reverted back to their embryonic state – a stem cell – where they are now purified and free to repopulate and regenerate the human body, eternally. Medical science today acknowledges what the Zohar revealed long ago – stem cells perform what have been called “acts of biological resurrection.” The immortal telomerase enzyme causes cells to divide indefinitely, instead of dying. The spiritual essence of telomerase flourishes in our normal healthy cells, while vanishing from tumor cells. “The Cypress trees are her house,” we’re told, indicates the middle point between Chesed and Gvurah which are Mercy and Judgment, respectively. Abraham’s daughter sits among the Cypress trees. She is pious, having performed deeds of loving-kindness. Accordingly, through this passage we are infused with loving -kindness and Light from Chochmah and Binah, creating balance between judgment and mercy, our white and red blood cells, and our heart and our soul. This mitigates judgment and halts disease.

Pasook 68. from the Zohar Sulam Commentary on Parasha Pinchas

וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ, דָּא יֵינָא דְּאוֹרַיְיתָא. דְּהָכִי סָלִיק יַיִן, כְּחוּשְׁבַּן סוֹ"ד. וּמַה יַיִ"ן צָרִיךְ לְמֶהֱוֵי סָתִים וְחָתִים, דְּלָא יִתְנְסַּךְ לע"ז. אוֹף הָכִי צָרִיךְ לְמֶהֱוֵי סָתִים וְחָתִים סוֹד דְּאוֹרַיְיתָא, וְכָל רָזִין דִּילָהּ, וְלָא אִשְׁתַּקְיָין אֶלָּא לִירֵאָיו. וְלָאו לְמַגָנָא עַבְדִין כַּמָּה פִּקוּדִין בַּיַיִן, וּמְבָרְכִין בֵּיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְיַיִן אִית לֵיהּ תְּרֵי גַּוְונִין, חִיוָּר וְסוּמָק, דִּינָא וְרַחֲמֵי, וְהַיְינוּ ב' תּוֹסֶפֶת בָּיַיִן. כְּגַוְונָא דְּשׁוֹשַׁנָּה חִיוָּרָא וְסוּמָקָא. חִוָּור מִסִּטְרָא דִּימִינָא, סוּמָק מִסִּטְרָא דִּשְׂמָאלָא.

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

"Wine makes glad the heart of man" (Tehilim 104:15). This is the wine of the Torah, for the numerical value of the word yayin (Eng. 'wine') is the same as the letters of sod (Eng. 'secret'). Just as wine has to be kept sealed so that it should not be used in a libation for idol worship, so also must the secret of the Torah be closed up and sealed, and none of its secrets be disclosed other than to those who fear Him. And it is not for nothing that several commandments are performed with wine, and blessings to the Holy One, blessed be He, are said. Wine comes in two colors: white and red, which are Judgment and Mercy. And this is why we have the added Bet (= 2) in be'yayin ('with wine'). THIS BET HINTS AT JUDGMENT AND MERCY. It is like the rose which has in it both white and red white from the right side WHICH IS CHESED, and red from the left side WHICH IS GVURAH.

chanoch's Commentary

This verse is clear as written with the commentary by Rabbi Ashlag.

Pasook 69. from the Zohar Sulam Commentary on Parasha Pinchas

וּמַאי לְבַב אֱנוֹשׁ, לֵב הו"ל לְמֵימַר. אֶלָּא אִית לֵב מָסוּר לַלֵּב. וְאִינּוּן ל"ב אֱלֹֹהִים דְּעוֹבָדָא דִּבְרֵאשִׁית, ב' מִן בְּרֵאשִׁית, ל' מִן לְעֵינֵי כָּל יִשְׂרָאֵנל, אִיהוּ ל"ב תִּנְיָינָא. דָּא לֵ"ב לֵ"ב שְׁנַיִם ס"ד, חֲסַר תְּמַנְיָא לְע"ב, דְּאִיהוּ וַיְכֻלּוּ. אִינּוּן שִׁבְעָה יְמֵי בְּרֵאשִׁית. תְּמִינָאָה מַאי הִיא. ז' יְמֵי בְּרֵאשִׁית, עִם זֶה סֵפֶר תּוֹלְדוֹת אָדָם. זֶה ע"ב, בְּחוּשְׁבָן בַּיַיִן.

Transliteration

Translation

HE ASKS, what is "the heart (Heb. levav) of man"? It should have used "lev (Eng. 'heart')." HE ANSWERS, there is a heart (Heb. lev) gives to the heart (Heb. lev). They are THE FIRST Lamed Bet (= 32) times Elohim in the works of Creation, AND THIS LEV IS THE SECRET OF BINAH. THE SECOND LEV (LAMED-BET) IS the Bet of Beresheet ("In the beginning"), and the Lamed of "in the eyes of (Heb. le'einei) all Yisrael" (Devarim 34:12). AND THESE TWO LETTERS, THE BET AT THE BEGINNING OF THE TORAH AND THE LAMED WITH WHICH IT ENDS, ALSO FORM THE WORD LEV, NAMELY THE HEART OF MALCHUT. THIS IS WHY IT IS WRITTEN LEVAV. FOR THE WINE, WHICH IS THE ILLUMINATION OF CHOCHMAH, IS REVEALED IN AND GLADDENS THE HEART (HEB. LEV) OF BINAH AND THE HEART (HEB. LEV) OF MALCHUT, FROM WHERE MAN RECEIVES IT. THE NUMERICAL VALUE OF twice lev is 64, which is eight less than 72; and 72 IS THE NUMERICAL VALUE OF vaychulu ("And...were finished") (Beresheet 2:1). BUT IS THE NAME OF AYIN BET (72), ALLUDED TO IN VAYCHULU, THE SECRET OF THE NAME OF THE ILLUMINATION OF CHOCHMAH, THAT IT SHOULD BE ALLUDED TO IN THOSE LEV LEV? HE ANSWERS, these are the seven days of Creation THEMSELVES, IN WHICH LEV OR 32 ELOHIM SHINE. THEY ARE JOINED TO THE NUMBER 64. BUT 64 AND 7 IS ONLY 71, AND WE ARE STILL ONE SHORT. HE ASKS, what of the eighth, TO COMPLETE IT TO 72? HE ANSWERS, IT IS the seven days of Creation together with "This is the book of the generations of Adam" (Beresheet 5:1), WHICH IS ALSO CONSIDERED TO BE A DAY OF CREATION. It is 72, like the numerical value of the letters of beyayin ('with wine'), WHICH IS THE SECRET OF THE ILLUMINATION OF CHOCHMAH, AS DISCUSSED ABOVE.

chanoch's Commentary

This pasuk is explaining that there is two hearts in the universe. A lower heart that is related to Malchut and a higher heart related to Binah.

Pasook 70. from the Zohar Sulam Commentary on Parasha Pinchas

מַאי לְהַצְהִיל פָּנִים מִשָּׁמֶן. אִינּוּן י"ב פָּנִים, ד' דְּאַרְיֵה, ד' דְּשׁוֹר, ד' דְּנֶשֶׁר, דְּאִינּוּן מִיכָאֵל אַרְיֵה, אַרְבַּע אַנְפִּין דִּילֵיהּ יֶהֹוֶ"ה. אַרְבַע אַנְפִּין דְּשׁוֹר, וְאִיהוּ גַּבְרִיאֵל, וְאִינּוּן יַהֹוַ"ה. ד' אַנְפִּין דְּנֶשֶׁר, וְאִיהוּ נוּרִיאֵל, וְאִינּוּן יִהֹוְ"ה. וְאִינּוּן מְמָנָן, תְּחוֹת חֶסֶ"ד פַּחַ"ד אֶמֶ"ת, דַּרְגִּין דִּתְלַת אֲבָהָן. וְאוֹקְמוּהָ רַבָּנָן, הָאָבוֹת הֵן הֵן הַמֶרְכָּבָה. וְסַלְּקִין נְהוֹרִין לְחֻשְׁבָּן יַבֹּ"ק. וְאִינּוּן מֶלֶךְ מַלַךְ יִמְלוֹךְ, יְהֹוָ"ה אֶהְיֶ"ה אֲדֹנָ"י. סַךְ הַכֹּל יַבֹּ"ק.

Transliteration

Translation

HE ASKS, What is the meaning of "oil to brighten his face" (Tehilim 104:15)? AND ANSWERS, these are the twelve faces: four of the lion, four of the ox, and four of the eagle. There is Michael the lion, WHO IS THE SECRET OF CHESED. His four faces are THE FOUR LETTERS Yud Hei Vav Hei, WHERE THE YUD AND THE VAV HAVE THE VOWEL SEGOL ("E"). The four faces of the ox, which is Gabriel, NAMELY GVURAH, are FOUR LETTERS Yud Hei Vav Hei, WHICH YUD AND VAV HAVE THE VOWAL PATACH ("A"). The four faces of the eagle, which is Nuriel, are THE FOUR LETTERS Yud Hei Vav Hei, WHEN THE YUD HAS THE VOWAL CHIRIK ("I"), AND THE VAV HAS SH'VA (SEMI-VOWEL). They are appointed under THE THREE SFIROT OF ZEIR ANPIN - Chesed, Fear and Truth, WHICH ARE CHESED, GVURAH AND TIFERET. These are the grades of the three patriarchs, ABRAHAM, ISAAC AND JACOB. The sages have taught: 'the patriarchs are the Chariot'. The lights OF THE TWELVE COUNTENANCES add up to Yud Bet Kof, which are 'reigns', 'reigned' and 'will reign'. They are the secret of Yud Hei Vav He, Eheyeh and Adonai, for the total NUMERICAL VALUE OF THESE THREE NAMES is Yud Bet Kof, WHICH IS 112.

chanoch's Commentary

This hints to 6 Names of HaShem. There is HaShem on the right - on the left - in the center. There is the Name Eheyeh on top - HaShem in the middle - and Adonai below. This is what the pasuk teaches us.

Pasook 71. from the Zohar Sulam Commentary on Parasha Pinchas

רִבִּי שִׁמְעוֹן הֲוָה יָתִיב וְלָעֵי בְּפָרְשְׁתָא דָּא, אָתָא לְקַמֵּיהּ ר' אֶלְעָזָר בְּרֵיהּ, א"ל, נָדָב וַאֲבִיהוּא מַאי עֲבִידְתַיְיהוּ בְּפִנְחָס. אִי לָא הֲוָה פִּנְחָס בְּעָלְמָא כַּד מִיתוּ, וּבָתַר אָתָא לְעָלְמָא וְאַשְׁלִים דּוּכְתַיְיהוּ שַׁפִּיר. אֲבָל פִּנְחָס בְּעָלְמָא הֲוָה, וְנִשְׁמָתֵיהּ בֵּיהּ בְּקִיּוּמָא קָאֵי.

Transliteration

Translation

Rabbi Shimon was sitting and engaging in the study of this portion, when his son, Rabbi Elazar, came to him and asked: How did it come about that Nadab and Abihu were ABLE TO INCARNATE in Pinchas? Had Pinchas not been in the world when they died, and had only come into the world later, AND THEY WERE INCARNATED IN HIM, and he had perfected their souls, it would have been fine. But Pinchas was alive AT THE TIME WHEN NADAB AND ABIHU DIED, and his soul already existed in him, SO HOW COULD THEY HAVE INCARNATED IN HIM?

chanoch's Commentary

The question is clear and is also a good question. Can someone become an ibur - pregnant soul with someone who is already in a body by itself?

Pasook 72. from the Zohar Sulam Commentary on Parasha Pinchas

א"ל בְּרִי, רָזָא עִלָּאָה הָכָא, וְהָכִי הוּא. דִּבְשַׁעֲתָא דְּאִסְתָּלָקוּ מִן עָלְמָא, לָא הֲווֹ מִתְטַמְּרָן תְּחוֹת גַּדְפֵּי טִנָרָא קַדִישָׁא. מ"ט. בְּגִין דִּכְתִּיב וּבָנִים לֹא הָיוּ לָהֶם, דְּאַזְעִירוּ דִּיּוּקְנָא דְּמַלְכָּא, דְּהָא אִינּוּן לָא אִתְחָזוּן לְשַׁמְּשָׁא בִּכְהוּנָה רַבָּה.

Transliteration

Translation

He replied: My son, there is a divine secret here: When NADAB AND ABIHU left the world, they did not take shelter under the wings of the Holy Rock, WHICH IS MALCHUT. The reason for this is found in the verse: "And Nadab and Abihu...had no children" (Bemidbar 3:4). That is, they decreased the King's image, FOR THEY DID NOT PERFORM THE PRECEPT OF BEING FRUITFUL AND MULTIPLYING, PRODUCING CHILDREN IN THE IMAGE OF ELOHIM. For this reason they were not fitted to serve in the high priesthood.

chanoch's Commentary

This pasuk does not answer the question above, it is giving a reason for their joining Pinchas - not the reason why someone can become an ibur to a already existing body and soul combination.

Pasook 73. from the Zohar Sulam Commentary on Parasha Pinchas

בְּשַׁעֲתָא דְּקַנֵּי פִּנְחָס עַל בְּרִית קַדִישָׁא, וְעָאל בְּגוֹ כַּמָה אוּכְלוֹסִין, וְסָלִיק לוֹן, לְגַיִיפִין עַל רוּמְחָא, לְעֵינֵיהוֹן דְּכָל יִשְׂרָאֵל. כַּד חָמָא שִׁבְטָא דְּשִׁמְעוֹן בְּכַמָּה אֻכְלוּסִין דְּאָתוּ לְגַבֵיהּ, פַּרְחָא נִשְׁמָתֵיהּ מִנֵּיהּ, וּתְרֵין נִשְׁמָתִין דַּהֲווֹ עַרְטִירָאִין בְּלָא דּוּכְתָא, אִתְקְרִיבוּ בָּהּ, וְאִתְכְּלִילוּ כַּחֲדָא, וְאִתְהַדְּרַת נִשְׁמָתֵיהּ, כְּלִילָא רוּחָא, דְּאִתְכְלִיל בִּתְרֵין רוּחִין, וְאִתְתָּקָפוּ בֵּיהּ, כְּדֵין רָוַוח דּוּכְתַיְיהוּ, לְמֵיהֱוֵי כַּהֲנָא מַה דְּלָא אִתְחֲזֵי מִן קַדְמַת דְּנָא.

Transliteration

Translation

When Pinchas was zealous for the Holy Covenant and went in amongst the crowds and held up the adulterers on spear-point in the sight of all Yisrael, he saw the tribe of Shimon coming at him in large numbers, and Pinchas' soul fled out of him DUE TO FEAR. THEN the two souls that were naked, NAMELY THE UNAMENDED SOULS OF NADAB AND ABIHU, approached the soul of Pinchas and were joined together with it, and his soul THEN returned to him, including spirit, which comprehends two spirits, and they supported him. He then earned the right to priesthood in their place OF NADAB AND ABIHU, for which he had not previously been fit.

chanoch's Commentary

This answer is that to join an existing body soul combination the soul must leave the body and then a joining of souls takes place and then the new combination returns to the body. Pinchas happened as described. It can also happen at night when the person goes to sleep and the soul leaves the body. This is my opinion.

Pasook 74. from the Zohar Sulam Commentary on Parasha Pinchas

וע"ד כְּתִיב, זְכָר נָא מִי הוּא נָקִי אָבָד, דְּלָא אִתְאֲבִיד בְּהַהִיא שַׁעֲתָא, וְלָא אָבִיד רוּחֵיהּ כַּד פַּרְחָה מִנֵּיהּ. וְאֵיפֹה יְשָׁרִים נִכְחָדוּ. אִלֵּין בְּנֵי אַהֲרֹן, דְּאִתְהַדְרוּ לְעָלְמָא, מַה דְּאָבַד בְּחַיֵּיהוֹן. וע"ד כְּתִיב בֵּיהּ בְּפִנְחָס בֶּן בֶּן, תְּרֵי זִמְנֵי. פִּנְחָס בֶּן אֶלְעָזָר בֶּן.

Transliteration

Translation

And about this it is written: "Recall, now, who that was innocent ever perished?" (Iyov 4:7). THIS WAS SAID ABOUT PINCHAS, who did not perish at that moment, and did not lose his spirit when it fled from him. The same verse continues: "or where were the upright cut off?" This refers to the sons of Aaron, NADAB AND ABIHU, who returned to the world BY REINCARNATING IN PINCHAS AND that which they had lost in their lifetime WAS CORRECTED, NAMELY THE PERFACTING OF THE COVENANT. This is why the word son is used twice regarding Pinchas: "Pinchas the son of Elazar, the son of Aaron" (Bemidbar 25:11), TEACHING US ABOUT THE TWO SOULS THAT HAD INCARNATED IN HIM, NAMELY THE SONS OF AARON. THUS THE SON OF ELAZAR REFERS TO PINCHAS, AND THE SON OF AARON REFERS TO NADAB AND ABIHU.

chanoch's Commentary

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

Pasook 75. from the Zohar Sulam Commentary on Parasha Pinchas

מַה כְּתִיב לְעֵילָּא מִפָּרַשְׁתָא דָּא. וַיֹּאמֶר יְיָ' אֶל מֹשֶׁה קַח אֶת כָּל רָאשֵׁי הָעָם וְהוֹקַע אוֹתָם לַיְיָ' נֶגֶד הַשָּׁמֶשׁ. וְכִי עַל דְּקַטְלִין בְּלֵילְיָא, אוֹ עַל דְּקַטְלִין בִּימָמָא בְּיוֹמָא דְּעִיבָא, כְּתִיב נֶגֶד הַשָּׁמֶשׁ. אָמַר ר' יְהוּדָה, דִּתְהֵא מִיתָתְהוֹן בְּאִתְגַּלְיָיא, כְּמָה דְּחָבוּ בְּאִתְגַּלְיָיא.

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 daiklyzohar website or through an internet search for "Hebrew Transliteration".

Translation

What does scripture say just before this chapter? "And Hashem said to Moses: Take all the chiefs of the people, and hang them up before Hashem against the sun" (Bemidbar 25:4). HE ASKS: What about when they are killed at night or on a cloudy day? Scripture WARNS THAT THEY MUST BE KILLED against the sun. WHAT IS THE MEANING OF "AGAINST THE SUN." Rabbi Yehuda said: "AGAINST THE SUN" MEANS THAT just as their sin was in public so must their death be in public.

chanoch's Commentary

Here is the full English translation of Verses 25:4 and 5. This is to help you understand this pasuk. It is important to understand that Chapter 25 starts with the Idol Worship of the Baal Peor idol.

Pasuk 25:4 And HaShem said unto Moses: 'Take all the chiefs of the people, and hang them up unto the LORD in face of the sun, that the fierce anger of the LORD may turn away from Israel.'

Pasuk 25:5 And Moses said unto the judges of Israel: 'Slay ye every one his men that have joined themselves unto the Baal of Peor.'

In my opinion, Moshe did not do literally what he is told to do. Moshe is told to hang the chiefs and instead he does something different. It is possible that the chiefs did not participate yet they are responsible for the actions of all people below them.

Pasook 76. from the Zohar Sulam Commentary on Parasha Pinchas

א"ר שִׁמְעוֹן, לָאו בְּגִין כַּךְ אִתְּמַר. אֶלָּא מֵהָכָא אוֹלִיפְנָא, בְּדַרְגָא דְּחָב ב"נ לְקוּדְשָׁא בְּרִיךְ הוּא, לְהַהוּא אֲתָר אִצְטְרִיךְ לְמֶעְבַּד תְּקַנְתָּא לְנַפְשֵׁיהּ. אִינּוּן חָבוּ בִּבְרִית קַדִישָׁא דְּאִקְרֵי שֶׁמֶשׁ. בְּגִין כַּךְ דִּינָא וְתִקּוּנָא דִּילְהוֹן אִיהוּ כְּנֶגֶד הַשֶּׁמֶשׁ, וְלָאו בַּאֲתָר אַחֲרָא. מִכָּאן דְּלָא אִצְטְרִיךְ ב"נ לְתַקְּנָא נַפְשֵׁיהּ, אֶלָּא בְּהַהוּא אֲתָר דְּחָב לְגַבֵיהּ וּמַאן דְּלָא יַעְבִּיד הָכִי, לֵית לֵיהּ תִּקּוּנָא לְעָלְמִין כַּדְּקָא יָאוּת.

Transliteration

Translation

Rabbi Shimon said: This was not the reason why it said "AGAINST THE SUN," but from this we learn that at whatever level a man sins before the Holy One, blessed be He, he must make amends in his soul at that same level. They sinned in the Holy Covenant, which is called 'sun', and this is why their correction is against the sun, THE SECRET OF THE COVENANT, and not elsewhere. It follows that a man requires to remedy the misdeeds he has committed only in the place where he sinned, and that if he attempts to remedy them elsewhere BUT NOT WHERE HE SINNED he will never make it right properly.

chanoch's Commentary

Everything in life relates to the Sefirot. A Mitzvah relates to a specific Sefira and a Cheit relates to a specific Sefira. The conscious motivation of the Idol worshippers of Baal Peor was, according to the midrash, was the price of admission to a prostitute who was a Priestess to Baal Peor. i would think that the sefira was yesod not tiferet a indicated by the sun. This shows how wrong a student of Kabbalah can be when using logic and not intuition.

Pasook 77. from the Zohar Sulam Commentary on Parasha Pinchas

רִבִּי חִיָּיא פָּתַח, יִשְׂבְּעוּ עֲצֵי יְיָ' אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע, מַה כְּתִיב לְעֵילָּא, וְיַיִן יְשַׂמַּח לְבַב אֱנוֹשׁ וְגוֹ'. וְכִי מַאי הַאי לְהַאי. אֶלָּא הָכִי אוֹלִיפְנָא, דִּכְתִּיב מַצְמִיחַ חָצִיר לַבְּהֵמָה וְגוֹ'. וְכִי שְׁבָחָא דִּבְהֵמָה דְּאִית לָהּ חָצִיר אָתָא דָּוִד לְמֵימַר בְּרוּחַ קוּדְשָׁא. אֶלָּא מַצְמִיחַ חָצִיר, אִלֵּין אִינּוּן שִׁתִּין אֲלַף רִבּוֹא דְּמַלְאָכִין, שְׁלִיחָן, דְּאִתְבְּרִיאוּ בְּיוֹמָא תִּנְיָינָא דִּבְרֵאשִׁית, וְכֻלְּהוּ אֶשָּׁא מְלָהֲטָא. אִלֵּין אִינּוּן חָצִיר. אֲמַאי חָצִיר. בְּגִין דְּצַמְחִין כֶּחָצִיר דָּא בְּעָלְמָא, דְּכָל יוֹמָא וְיוֹמָא אִתְקְצִירוּ הַשְׁתָּא, וּלְבָתַר צַמְחִין וּמְהַדְּרִין כְּמִלְּקַדְּמִין.

Transliteration

Translation

Rabbi Chiya began: "The trees of Hashem have their fill; the cedars of Lebanon which He has planted" (Tehilim 104:16), and before it, "Wine makes glad the heart of man, oil to brighten his face" (Ibid. 15). HE ASKS, What is the connection between these two matters? AND ANSWERS, We have learned as follows: "He causes the grass to spring up for the cattle..." (Ibid. 14). And did David really come with the Holy Spirit to speak the praises of cattle that has grass? HE ANSWERS, No, but "He causes the grass to spring up" refers to the sixty thousand times ten thousands of angels, messengers, who were created on the second day of Creation. All of them are of burning fire. It is they who are meant by grass. Why are they grass? It is because they grow in the world as does grass: one day it is cut short, but then it again grows as previously.

chanoch's Commentary

This is an amazing revelation about the code word "grass". Grass is ground cover meaning it conceals the ground. This implies that Angels conceal something spiritual. This is my opinion. Grass continuously grows especially after it is cut meaning it has been involved with judgment. It grows meaning it springs forth in loving kindness as the opposite of judgment.

Pasook 78. from the Zohar Sulam Commentary on Parasha Pinchas

וע"ד כְּתִיב מַצְמִיחַ חָצִיר לַבְּהֵמָה, הה"ד יוֹדֵעַ צַדִּיק נֶפֶשׁ בְּהֶמְתּוֹ, וְתָנֵינָן, אֲלַף טוּרִין סַלְּקִין לָהּ בְּכָל יוֹמָא וְיוֹמָא. וְכָל טוּרָא וְטוּרָא שִׁתִּין רִבּוֹא הֲוֵי, וְהִיא אָכְלָה.

Transliteration

Translation

And this is why the verse says: "He causes the grass to spring up for the cattle." THIS IS THE SECRET OF MALCHUT IN THE ASPECT OF YUD HEI VAV HEI, FULLY SPELLED WITH THE LETTER HEI'S, THAT HAS THE SAME NUMERICAL VALUE, 52, AS THE WORD BEHEMAH (ENG. 'CATTLE'), as it is written: "A Righteous man (YESOD) regards the life of his beast (MALCHUT)" (Mishlei 12:10). And we have learned that a thousand mountains rise up TO MALCHUT each day and each one of the mountains is sixty times ten thousands OF ANGELS WHO ARE CALLED 'GRASS', AS MENTIONED ABOVE, and MALCHUT devours them.

chanoch's Commentary

In my opinion, this pasuk is describing the illusion of Malchut which seems to be unjust. Just as Malchut devouring Angels of Zeir Anpin seems to be unjust. Also realize the loving of these Angels constantly renews.

Pasook 79. from the Zohar Sulam Commentary on Parasha Pinchas

וְעֵשֶׂב לַעֲבוֹדַת הָאָדָם, אִלֵּין אִינּוּן נִשְׁמָתְהוֹן דְּצַדִּיקַיָּיא, דְּהַהוּא אָדָם דְּרָכִיב וְשָׁלִיט עַל בְּהֵמָה דָּא אָכִיל, וְאָעִיל לוֹן בְּגַוֵּויהּ, וּבִזְכוּתֵהוֹן אִתְּזָן כָּל עָלְמָא מֵהַהוּא אָדָם, דִּכְתִּיב בֵּיהּ, וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם וְגוֹ'. וע"ד כְּתִיב הָאָדָם, הַהוּא דְּאִשְׁתְּמוֹדַע, בְּגִין לְהוֹצִיא לֶחֶם מִן הָאָרֶץ, לְאַפָּקָא מְזוֹנָא לְעָלְמָא מִן הָאָרֶץ קַדִּישָׁא.

Transliteration

Translation

"and plants for the service of (lit. 'the') man" (Tehilim 104:14). These are the souls of the righteous, for that man, NAMELY ZEIR ANPIN, who is riding on and controlling the beast, NAMELY MALCHUT, devours them and takes them into himself. THAT IS TO SAY, THE SOULS OF THE RIGHTEOUS RISE UP AND ARE INCORPORATED INTO ZEIR ANPIN IN THE SECRET OF MAYIN NUKVIN (lit. 'FEMALE WATERS'), IN ORDER TO UNITE ZEIR ANPIN AND MALCHUT. And it is to their credit that the whole world is fed from that man, WHO IS ZEIR ANPIN, FOR THEY CAUSE HIS UNION WITH MALCHUT, AND THE FOOD IS BESTOWED UPON MALCHUT, AND MALCHUT DISTRIBUTES IT TO THE WHOLE WORLD, as is written: "and upon the likeness of the throne was a likeness as the appearance of a man above upon it..." (Yechezkel 1:26). That is why it says "for the service of the man," WITH THE DEFINITE ARTICLE THAT IS, THAT SPECIFIC MAN, NAMELY ZEIR ANPIN. And this is in order to "bring forth food out of the earth" (Tehilim 104:14), NAMELY to bring forth provisions for the world from the holy earth, WHICH IS MALCHUT.

chanoch's Commentary

This pasuk is teaching that food supplies come from the unity of Zeir Anpin and Malchut and this is caused by the prayers of the Righteous. This is reinforcing the teaching from the Sages that the world management has been delegated to the Righteous Children of Israel souls. These are the Tzadikim.

Pasook 80. from the Zohar Sulam Commentary on Parasha Pinchas

וְיַיִן, דָּא חַמְרָא עַתִּיקָא דְּנָגִיד מִלְעֵילָּא. יְשַׂמַּח לְבַב אֱנוֹשׁ, אֱנוֹשׁ: דָּא רָזָא דְּהַהוּא נַעַר, דְּסָלִיק לְסִיבוּ, וְאִתְהַדָּר כְּמִלְּקַדְּמִין. וע"ד כְּתִיב, אֱנוֹשׁ כֶּחָצִיר יָמָיו.

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

"and wine" is old wine drawn from above, NAMELY THE ILLUMINATION OF CHOCHMAH, WHICH IS DRAWN FROM BINAH. "makes glad the heart of man (Heb. enosh)." Enosh here refers to the secret of that youth who attained old age, and later returns TO BE A YOUTH as formerly. THIS IS METATRON, PRINCE OF THE WORLD, WHO SAYS: "I HAVE BEEN YOUNG, AND NOW AM OLD" (TEHILIM 37:25), WHICH IS IN THE SECRET OF "RAN AND RETURNED" (YECHEZKEL 1:14). WHEN HE "RAN" TO RECEIVE CHOCHMAH, HE IS OLD, AND WHEN HE IS IN THE SECRET OF "RETURNED," HE IS YOUNG. Scripture therefore says ABOUT HIM: "As for man (Heb. enosh), his days are like grass" (Tehilim 103:15), FOR HE IS LIKE GRASS WHICH IS CUT AND GROWS AGAIN. WHEN HE RETURNS TO YOUTH, HIS FIRST THREE UPPER SFIROT ARE CUT, BUT LATER HE AGAIN REACHES OLD AGE, NAMELY GROWS AGAIN, AND SO ON AND SO FORTH.

chanoch's Commentary

This confirms the adage that a physical man draws the upper Sefirot into himself during his life through Torah study and then loses these as he becomes old and then is renewed through reincarnation after death.

Pasook 81. from the Zohar Sulam Commentary on Parasha Pinchas

לְהַצְהִיל פָּנִים, אִלֵּין אִינּוּן פָּנִים: דְּאִקְרוּן אַנְפֵּי רַבְרְבֵי, וְאַנְפֵּי זוּטְרֵי. מִשָּׁמֶן: מִנְּגִידוּ דְּעָלְמָא דְּאָתֵי, מְשַׁח וּרְבוּ קַדִּישָׁא עִלָּאָה. וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד, הַהוּא לֶחֶם דְּאֲזִילוּ שְׁחָקִים, וְטַחֲנָן מַנָא לְמֵיכְלָא דְּצַדִּיקַיָּיא סְתָמָא, וּמִתַּמָּן אִתְנְגִיד לְכַמָּה חַיָּילִין, דְּאִקְרוּן לְבַב אֱנוֹשׁ. וְכֹלָּא אָתָא מִנְּגִידוּ עִלָּאָה.

Transliteration

Translation

"to brighten his face" (Tehilim 104:15): these are the faces that are called 'large countenances' and 'small countenances'. THE COMPLETED FIRST THREE SFIROT OF MALE AND FEMALE ARE THE LARGE COUNTENANCES, AND THE FIRST THREE SFIROT OF THE SIX ENDS OF MALE AND FEMALE ARE THE SMALL COUNTENANCES. "(lit. 'from') oil" (Ibid.), means from the flowing of the World to Come, NAMELY OF BINAH, WHENCE oil derives, as well as supernal, holy greatness. "and bread which sustains the heart of man" (Ibid.), that is that bread upon which the skies, WHICH ARE THE SECRET OF NETZACH AND HOD, bestow and mill the manna for the food of the righteous in general, WHICH IS THE SECRET OF YESOD AND MALCHUT, WHO ARE CALLED 'RIGHTEOUS' AND 'RIGHTEOUSNESS', AND WHO ACCEPT THE MAYIN NUKVIN THAT NETZACH AND HOD GRIND FOR THEM. FROM THERE it is drawn out to a number of hosts who are called "the heart of man." And everything comes from the supernal flow, FROM BINAH.

chanoch's Commentary

This pasuk given in the language of man is describing the flow of goodness and the process of Mayim Nukvim which rises to start the process.

Pasook 82. from the Zohar Sulam Commentary on Parasha Pinchas

יִשְׂבְּעוּ עֲצֵי יְיָ', אִלֵּין אִינּוּן אִילָנִין עִלָּאִין פְּנִימָאִין. אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע, דְּהָא אִתְעֲקָרוּ וְנָטַע לוֹן קוּדְשָׁא בְּרִיךְ הוּא. מַאי בֵּין עֲצֵי יְיָ', לְאַרְזֵי לְבָנוֹן. עֲצֵי יְיָ', אִלֵּין עֵץ הַחַיִּים, וְעֵץ הַדַּעַת וְטוֹב וָרָע. אַרְזֵי לְבָנוֹן, אִלֵּין חַמְשִׁין תַּרְעִין, דְּאִקְרוּן חָמֵשׁ מֵאוֹת שָׁנָה.

Transliteration

Translation

"The trees of Hashem have their fill" (Ibid. 16): these are the internal supernal trees, NAMELY ZEIR ANPIN AND MALCHUT. "The cedars of Lebanon which He has planted" (Ibid.): They are ZEIR ANPIN AND MALCHUT, who are uprooted FROM THEIR PLACE. The Holy One, blessed be He, WHO IS THE EMANATOR, planted them IN PLACE OF BINAH. What is the connection between the trees of Hashem and the cedars of Lebanon? THE TREES OF HASHEM refer to the Tree of Life, WHICH IS ZEIR ANPIN, and the Tree of the Knowledge of Good and Evil, WHICH IS MALCHUT. The cedars of Lebanon are the fifty gates OF BINAH which He planted IN MALE AND FEMALE, which are called 'five hundred years', FOR THEY ARE THE SECRET OF BINAH, CHESED, GVURAH, TIFERET, NETZACH AND HOD, MALE AND FEMALE RISE UP TO AND COAT. IN TERMS OF ZEIR ANPIN, WHOSE SFIROT ARE IN TENS, THEY ARE FIFTY, WHILE IN TERMS OF BINAH, WHOSE SFIROT ARE COUNTED IN HUNDREDS, THEY ARE FIVE HUNDRED.

chanoch's Commentary

Rabbi Ashlag has now explained a term that requires explanation - 500 years. In Binah there are all 5 Sefrot of Zeir Anpin - prior to Yesod. Thes 5 include 10 within 10 and that is the understanding of the code, in my opinion.

Pasook 83. from the Zohar Sulam Commentary on Parasha Pinchas

אֲשֶׁר נָטָע. אֲשֶׁר שָׁם צִפֳּרִים יְקַנֵּנוּ, בְּטוּלְיהוֹן, מְקַנְּנָן נִשְׁמָתֵהוֹן דְּצַדִּיקַיָּיא, וְכָל חַיָּילִין קַדִּישִׁין אִתְּזָנוּ מִתַּמָּן. חֲסִידָה, בְּרָתֵיהּ דְּאַבְרָהָם אָבִינוּ, דְּאִקְרֵי חָסִיד, וְעָבֵד חֶסֶד עִם כָּל בְּנֵי עָלְמָא, בג"כ אִקְרֵי חֲסִידָה. בְּרוֹשִׁים בֵּיתָה. בֵּין דְּרוֹעֵי עָלְמָא יָתְבָאע"כ רעיא מהימנא

Transliteration

Translation

"which He has planted, where the birds make their nests" (Tehilim 104:16-17). In the shadow OF ZEIR ANPIN AND MALCHUT the souls of the righteous make their nests, and all the holy hosts are fed from there. The stork (Heb. chasidah) IS MALCHUT, that is the daughter of the Patriarch Abraham, who is called 'pious' (Heb. chasid), and who performed deeds of kindness (Heb. Chesed) for all people. This is why MALCHUT is called 'a stork'. "The cypress trees are her house" (Ibid. 17): this means that she is situated between the arms of the world, WHICH ARE CHESED AND GVURAH OF ZEIR ANPIN. THESE BECOME FOR HER CHOCHMAH AND BINAH, WHICH ARE HEADS (HEB. RASHIM), WHICH IS WHY HE SAYS, "THE CYPRESS TREES (HEB. BEROSHIM) ARE HER HOUSE" THAT IS TO SAY: HER HOUSE IS AT THE HEADS (HEB. BERASHIM).End of Ra'aya Meheimna (the Faithful Shepherd)

chanoch's Commentary

This pasuk is esoteric. It represents the Malchut of the soul of Moshe as is indicated that it is an end to Ra'aya Meheimna for this series of pasukim.

Wine Makes Glad Heart of Man - Cypress12

Zohar Pinchas - Section 1 - Wine Makes Glad the Heart of Man - Cypress Trees

Zohar Sulam Commentary on Parasha Pinchas Section 12

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