It is recommended to study / read the Zohar Section prior to reading the Synopsis or the Relevance section.
We learn why people must involve God and His Shechinah in their rejoicing.
The Light of the Holy One participates in our rejoicing by virtue of our meditative read of this passage. The negative force called (do not pronounce this name) Samael and all his band are banished eternally from this world. The Shechinah, on one level of understanding, is connected to our immune system and to the ozone layer of the planet. Hence, here we evoke the presence of the Shechinah to filter out and ward off harmful entities (Samael and his band) that bring sickness, airborne diseases and destruction to our midst. Our personal and global immune systems are fortified forevermore. The protective energy that our parents naturally imbue to us is resurrected here, even if our parents are watching over us from the next world.
Pasook 118. from the Zohar Commentary on the Parasha Pinchas
קוּם ר' אַבָּא, לְחַדְּשָׁא מִילִין דְּאוֹרַיְיתָא, דְּאַמָרְת בְּחִבּוּרָא קַדְמָאָה. פָּתַח ר' אַבָּא וְאָמַר, שִׁירוּ לַיְיָ' שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ וְגוֹ'. כַּמָּה חֲבִיבִין יִשְׂרָאֵל קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, דְּחֶדְוָה דִּלְהוֹן וְתוּשְׁבַּחְתָּא דִּלְהוֹן לָאו אִיהוּ, אֶלָּא בֵּיהּ דְּהָכָא תָּנֵינָן, כָּל חֶדְוָה דְּיִשְׂרָאֵל דְּלָא מִשְׁתַּתְּפֵי בָּהּ לְקוּדְשָׁא בְּרִיךְ הוּא, לָאו אִיהוּ חֶדְוָה. וְזַמִּין אִיהוּ סָמָאֵל וְכָל סִיַּיעְתָּא דִּילֵיהּ לְקַטְרְגָא לְהַהוּא חֶדְוָה, וְאִשְׁתְּאָר בְּצַעֲרָא וּבִכְיָה, וְקוּדְשָׁא בְּרִיךְ הוּא לָא אִשְׁתְּתַּף בְּהַהוּא צַעֲרָא.
Arise, Rabbi Aba, to expound and refresh new matters in the Torah, as you said in the compilation of the first part! Rabbi Aba began: "Sing to Hashem a new song, and His praise from the end of the earth..." (Yeshayah 42:10). How beloved are Yisrael before the Holy One, blessed be He, for their rejoicing and their praises are only in Him! For so we have learned that any rejoicing of Yisrael in which they do not involve the Holy One, blessed be He, is no rejoicing at all. And in the future Samael and all his band will denounce that rejoicing, and they will be left with sorrow and weeping, and the Holy One, blessed be He, will not partake of that sorrow.
chanoch adds: This last sentence is difficult to understand. We all know people who are happy at their various simchas yet who do not include HaShem in the event. This idea that Samael will denounce the people who do this can be simply understood. Yet what is the idea that the Holy one will not partake of that sorrow. Oh, now i understand. HaShem does not consider the rejoicing without him as rejoicing thus the denouncing from Sam is not valid. Therefore, the people will have sorrow between the leaving of this world and the judgment day when they will realize that the spiritual system does not consider their rejoicing without HaShem as actual rejoicing. This is dealing with the illusion versus the reality.
Pasook 119. from the Zohar Commentary on the Parasha Pinchas
אֲבָל מַאן דְּשָׁתִּיף קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בְּחֶדְוָה דִּילֵיהּ, אִם יֵיתֵי מְקַטְרְגָא לְקַטְרְגָא בְּהַהִיא חֶדְוָה. קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ מִשְׁתַּתֵּף בְּהַהוּא צַעֲרָא. מַה כְּתִיב בֵּיהּ בְּכָל צָרָתָם לֹא צָר. וּבְמָאי. בְּגִין דְּעִמּוֹ אָנֹכִי בְצָרָה.
But whoever involves the Holy One, blessed be He, and His Shechinah in his rejoicing, if the accuser should come to denounce that rejoicing, the Holy One, blessed be He and His Shechinah participate in that sorrow. For does not Scripture say: "In all their affliction He was afflicted" (Yeshayah 63:9)? And how is this? Because THE VERSE SAYS: "I will be with him in trouble" (Tehilim 91:15).
chanoch adds: Now what is the Sam denouncing in this situation? Perhaps he spent more than he had? Or He did not invite some people that he needed to do so for his Tikune. Sam denounces and HaShem supports the charge yet also supports the person in his judgment and cleansing of these types of mistakes. This is because he participated in the Simcha because the person thought of him at that time. The person remembered the Creator and the Shechinah in his joy. Something that is not easy to do.
Pasook 120. of the Zohar Commentary on the Parasha Pinchas
וּמְנָלָן, דְּאִית לוֹן לְיִשְׂרָאֵל לְשַׁתְּפָא לְקוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ בְּחֶדְוָה דִּלְהוֹן. דִּכְתִּיב יִשְׂמַח יִשְׂרָאֵל בְּעוֹשָׂיו. הַהִיא חֶדְוָה דְּיִשְׂרָאֵל לָאו אִיהוּ, אֶלָּא בְּעוֹשָׂיו. בְּעוֹשָׂיו, בְּעוֹשׂוֹ מִבָּעֵי לֵיהּ. אֶלָּא אִלֵּין קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ, וְאָבִיו וְאִמּוֹ, דְּאַף עַל גַּב דְּמִיתוּ, קוּדְשָׁא בְּרִיךְ הוּא אַעְקַר לוֹן מג"ע, וְאַיְיתֵי לוֹן עִמֵּיהּ לְהַהוּא חֶדְוָה, לְנַטְלָא חוּלָקָא דְּחֶדְוָה עִם קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ. כד"א הָעוֹשׂוֹ יַגֵּשׁ חַרְבּוֹ.
And how do we know that Yisrael have to involve the Holy One, blessed be He, and His Shechinah, in their rejoicing? It is as is written: "Let Yisrael rejoice in Him (lit. 'they') who made him" (Tehilim 149:2), THE MEANING OF WHICH IS THAT Yisrael has no rejoicing but with them who made him. HE ASKS, Why "them who made him" when it should be "He"? HE ANSWERS THAT this refers to the Holy One, blessed be He, and His Shechinah, and a person's father and his mother. For, even if the latter be dead, the Holy One, blessed be He, uproots them from the Garden of Eden and brings them with Him to that rejoicing, so that they can participate in the rejoicing with the Holy One, blessed be He and His Shechinah. AND THE MEANING OF "THEM WHO MADE HIM" IS as in the verse: "let Him that made him bring near His sword to him" (Iyov 40:19).
chanoch's adds: Many grandparents are melancholy at a grandchild's Bar/Bat Mitzvah. If they would only look up to see the missing relatives how joyful they would become. How helpful they would be in helping the person giving the Simcha to remember the Creator.
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