Zohar Prologue Section 12 - The Donkey Driver

It is recommended to read / study / scan the section prior to reading the Synopsis.

Zohar Commentary on the Prologue Section of the Zohar

SYNOPSIS:

Rabbi Elazar, the son of Rabbi Shimon, is traveling by donkey with Rabbi Abba, one of the great students of Rabbi Shimon. A lowly donkey driver pushes their donkey from behind in order to help the two Rabbis along in their journey. The donkey driver strikes up a conversation with the two sages and begins revealing spiritual secrets. Rabbi Elazar is surprised and bit skeptical at first, but soon realizes that this simple man is speaking great wisdom. As the donkey driver continues with a lengthy discourse on many supernal mysteries. Rabbi Elazar and Rabbi Abba begin to realize the greatness and eminence of the person in their midst. At the end of the discourse, they recognize the donkey driver: they are face to face with Rabbi Hamnuna Saba, the great sage who had left the physical world some time ago. Upon their recognition, Rabbi Hamnuna Saba disappears and returns to the Upper Worlds.In speaking about the travels and journeys of the sages, the Zohar is also referring to the spiritual paths that all of us must eventually follow. In reality, Rabbi Elazar and Rabbi Abba were on a spiritual journey. They received the help and support of the great sage Rabbi Hamnuna Saba, who assisted them in their ascent to a higher level of being.Each of us requires the assistance of righteous souls as we evolve along our own spiritual paths. As our eyes observe the Hebrew letters and our minds absorb the meaning of this story, we draw down a righteous soul who will assist us in taking the next step forward in our spiritual development.

Pasook 74 of the Zohar Commentary on the Prologue to the Zohar

רַבִּי אֶלְעָזָר הֲוָה אָזִיל לְמֶחֱמֵי לְרַבִּי יוֹסֵי בְּרַבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא חֲמוֹי, וְרַבִּי אַבָּא בַּהֲדֵיהּ, וַהֲוָה טָעֵין חַד גַּבְרָא אֲבַתְרַיְיהוּ. אֲמַר רַבִּי אַבָּא נִפְתַּח פִּתְחִין דְּאוֹרַיְיתָא, דְּהָא שַׁעֲתָא וְעִדָּנָא הוּא לְאִתְתַּקָּנָא בְאָרְחָן.

Rabbi Elazar was on his way to visit his father-in-law, Rabbi Yosi, the son of Rabbi Shimon the son of Lakunya, accompanied by Rabbi Aba. Another man was leading their donkeys and walking behind them. Rabbi Aba said, let us start a discussion on the Torah, as the time and place are propitious and can help us complete our journey.

chanoch's Commentary

There is a purpose to listing the Names of the people involved in a Zohar discussion. Each person will usually relate to a specific Sefirah although that is usually not clear to us when we read these Names. The reading of the Names also connects us to specific souls with that same Name. These Names are of people who are Tzadikim. All of this is happening without our conscious knowledge and connection. It is better for us to bring this down to a conscious level if we can. Look at the Names using the Hebrew Letters. אלעזר Elazar can be translated as "Assistance of El" or "to assistance". It can also mean "El is help". Of course the specific Name of God is important to know to which Sefirah that it relates. The Name Yosi יוסי does not have a direct translation. One can see the beginning Yood as representing action; the Sameck as relating to support; and the final Yood as the personal pronoun "My"; the Vav relates to Zeir Anpin which can be the consciousness of Israel or Heaven depending on useage and connection. Thus it can be translated as meaning "My active support from Heaven". Yosi also has a gematria of 86. As a student of Kabbalah one should know the meaning of this gematria relating to Elohim - judgment - Nature - various Angel Ministers as well. The name Shimon שמעון has the connection to passion through the letter Shin and the balance of the letters means "addressing". Thus this Name relates to "addressing Passion". It also can be translated as "Israel has a name relating to load. This comes from the word Ayin Nun meaning load and Shem means Name. The name Lakunya can be related to the energy of "teach the line to smell". These are code words in Kabbalah, since the word line relates to the evolutionary creation called line which emanated after the Tzimsum. The Name Aba relates to HaShem as a Father. This Name also relates to the concept of all 4 worlds since his Name has a gematria of 4. There is much more to these Names which as students of Kabbalah one can expand there connection to the Light within this Zohar section by learning more about these Names. Once learned the Light is always with you since there is no disappearance in spirituality.

Pasook 75 of the Zohar Commentary on the Prologue to the Zohar

פְּתַח רַבִּי אֶלְעָזָר וַאֲמַר אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ. תָּא חֲזֵי, בְּשִׁית יוֹמִין בְּרָא קָדוֹשׁ בָּרוּךְ הוּא עָלְמָא. וְכָל יוֹמָא וְיוֹמָא גָלֵי עֲבִידְתֵּיהּ, וִיהַב חֵילֵיהּ בְּהַהוּא יוֹמָא. אֵימָתַי גָּלֵי עֲבִידְתֵּיהּ וִיהַב חֵילֵיהּ. בְּיוֹמָא רְבִיעָאָה, בְּגִין דְּאִינוּן תְּלַת יוֹמִין קַדְמָאִין כָּלְהוֹ הֲווֹ סְתִימִין וְלָא אִתְגָּלוּ, כֵּיוָן דַּאֲתָא יוֹמָא רְבִיעָאָה, אַפֵּיק עֲבִידְתָּא וְחֵילָא דְּכָלְהוֹ.

Rabbi Elazar opened the discussion with the phrase, "You shall keep My Shabbatot" (Vayikra 19:30). Come and see: the Holy One, blessed be He, created the world in six days. And on each day He revealed His actions and gave that day His strength. But when did He actually reveal His actions and give His strength? This happened on the fourth day! Because the first three days were all undisclosed and nothing appeared. But as soon as the fourth day arrived, He revealed His action and shared His strength with all!

chanoch's Commentary

Understand this well. There are 4 phases to Creation. Yet there are 10 Sefirot and there are 7 days of Creation. How do we reconcile these numbers and this information? After the big bang the 10 Sefirot became 4 levels - Keter - Cochmah - Binah - Malchut. What happened to Zeir Anpin? It became 6 dimensions of emptiness according to modern physics and string theory. Rabbi Ashlag teaches that the Keter remained concealed and Zeir Anpin lessened the Light yet remained revealed. How does one reconcile this information? It is all in the Name Yood Dalet/Hey Vav Dalet/Hey.

Pasook 76 of the Zohar Commentary on the Prologue to the Zohar

דְּהָא אֶשָׁא וּמַיָא וְרוּחָא, אַף עַל גָּב דְּאִינוּן תְּלַת יְסוֹדִין עִלָּאִין, כָּלְהוֹ תַּלְיָין וְלָא אִתְגְּלֵי עֲבִידְתָּא דִלְהוֹן עַד דְּאַרְעָא גָּלֵי לוֹן, כְּדֵין אִתְיְדַע אוּמְנוּתָא דְּכָל חַד מִנַּיְיהוּ.

So Fire, Water and Air, WHICH ARE CHESED, GVURAH AND TIFERET - THE SECRET OF THE THREE FIRST DAYS - which are the supernal elements, NAMELY THE THREE SFIROT - CHESED, GVURAH AND TIFERET - were kept in suspense and the full action of creation was not revealed until the earth, WHICH IS THE SECRET OF MALCHUT, disclosed them. Only then was the work of each one of them known ON THE FOURTH DAY.

chanoch's Commentary

The English translation of the Kabbalah term is suspense. This relates to potential but not yet revealed. Actually it is created but not yet active in its process. Think about these terms and what is truly meant by these terms. How does the essence of the 4 elements relate to the Sefirot? The 4 elements of Fire - Water - Air - Earth. Earth represents gravity which is desire to receive. Fire represents passion and emotions. Water represents flowing, movement, and sharing. Air is a mixture of fire and water. It is above the earth. In essence fire has passion along with sharing. Consider the full contemplation of these terms.

Pasook 77 of the Zohar Commentary on the Prologue to the Zohar

וְאִי תֵימָא הָא בְּיוֹמָא תְּלִיתָאָה הֲוָה, דִּכְתִיב תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא, וּכְתִיב וַתּוֹצֵא הָאָרֶץ. אֶלָּא הַאי אַף עַל גָּב דִּכְתִיב בְּיוֹמָא תְּלִיתָאָה, רְבִיעָאָה הֲוָה, וְאִתְכְּלֵיל בְּיוֹמָא תְּלִיתָאָה לְמֶהֱוֵי חַד בְּלָא פְּרוּדָא. וּלְבָתַר יוֹמָא רְבִיעָאָה אִתְגְּלֵי עֲבִידְתֵּיהּ לְאַפָּקָא אוֹמָנָא לְאוּמָנוּתֵיהּ דְּכָל חַד וְחַד. בְּגִין דְּיוֹמָא רְבִיעָאָה אִיהוּ רַגְלָא רְבִיעָאָה דְּכָרְסְיָיא עִלָּאָה.

You may say that this was on the third day, as it is written, "Let the earth bring forth grass...And the earth brought forth grass" (Beresheet 1:11-12). HERE YOU MAY SAY IS THE REVELATION OF THE CREATION OF THE EARTH, WHICH IS MALCHUT, OCCURRING ON THE THIRD DAY! AND HE REPLIES: Although it is written that this occurred on the third day, WHICH IS THE SECRET OF TIFERET, it actually was on the fourth day, WHICH IS THE SECRET OF MALCHUT. The fourth day became part of the third day so that TIFERET AND MALCHUT were combined and inseparable. But afterward, on the fourth day, He revealed His action; to turn the artist to the workmanship of each and every one OF CHESED, GVURAH AND TIFERET. The fourth day is the fourth leg of the supernal throne, WHICH IS BINAH, WHOSE FOUR LEGS ARE CHESED, GVURAH, TIFERET AND MALCHUT.

chanoch's Commentary

In Zeir Anpin there is a sixth Sefira called Yesod. Yesod consists of two aspects known as the crown and the stem. The crown is always attached to the Malchut. This is the meaning of the fourth day became part of the third day. Contemplate this well. Without the Zohar revealing this truth we could never understand the process of Creation.

Pasook 78 of the Zohar Commentary on the Prologue to the Zohar

וְכָל עֲבִידְתַּיְיהוּ דְּכָלְהוֹ, בֵּין יוֹמִין קַדְמָאִין וּבֵין יוֹמִין בַּתְרָאִין, הֲווֹ תַּלְיָין בְּיוֹמָא דְשַׁבָּתָּא. הֲדָא הוּא דִכְתִיב וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי, דָּא שַׁבָּת וְדָא הוּא רַגְלָא רְבִיעָאָה דְּכָרְסְיָיא.

So all the actions, whether it be those of the first THREE days, WHICH ARE CHESED, GVURAH AND TIFERET, or the last THREE days, WHICH ARE NETZACH, HOD AND YESOD, were dependent on the day of the Shabbat, WHICH IS MALCHUT, FROM THE PERSPECTIVE OF THE UPPER THREE SFIROT AND HER ENTIRE PERFECTION. Therefore, it is written, "And on the seventh day Elohim ended (or completed) His work which He had done" (Beresheet 2:2). This refers to the Shabbat and the fourth leg of the throne. THAT IS TO SAY, THE SHABBAT AND THE FOURTH DAY ARE BOTH ASPECTS OF MALCHUT. NEVERTHELESS, THE FOURTH DAY IS MALCHUT, WHICH IS INCLUDED WITH ZEIR ANPIN AT THE LEVEL OF HIS TIFERET FROM THE CHEST UPWARD. AND THE DAY OF THE SHABBAT IS THE SECRET OF MALCHUT AT THE STAGE OF MATING FACE TO FACE WITH ZEIR ANPIN.

chanoch's Commentary

The sun and moon were created on the 4th day. The moon is considered Malchut. If the fourth day was not connected to Malchut the moon would not be called Malchut. The earth is Malchut as well. How does both the Moon and the Earth become Malchut? This is a different way of seeing the teachings of Kabbalah. it is important to learn these different ways of thinking to further your understanding of the Creative process and the teachings of Kabbalah.

Pasook 79 of the Zohar Commentary on the Prologue to the Zohar

וְאִי תֵימָא אִי הָכֵי, מַהוּ אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ, תְּרֵין. אֶלָּא שַׁבָּת דְּמַעֲלֵי שַׁבְּתָא וְשַׁבַּתָּא דְיוֹמָא מַמָּשׁ לֵית לוֹן פֵּרוֹדָא.

And if you say, If it is so, THAT THE SHABBAT IS MALCHUT, then why does it say, "You shall keep My Shabbatot," which refers to two?" AND HE REPLIES, The Shabbat of the Evening of the Shabbat, WHICH IS MALCHUT, and the Shabbat of the actual day of Shabbat, WHICH IS ZEIR ANPIN WHO SHINES UPON THE SHABBAT, WHICH IS MALCHUT, are in unison as one. THERE IS NO SEPARATION BECAUSE THEY ARE UNITED FACE TO FACE AND CALLED TWO SHABBATOT!

chanoch's Commentary

This Zohar Pasook is a bit difficult. Please look at Beraishit 2:2. It has the letters of Shabat with a missing Vav as the vowel. In the Esser Debrot both sets Shabbat is spelled with the same letters but with different vowels. Whenever there is a plural word it implies at least 2 of that thing. It may be more. This zohar is explaining that Shabbat connects to both Malchut and Zeir Anpin. We also know that Shabbat also connects to the Keter Chochmah and Binah of the next week plus now we are told that it is Malchut of the previous week. Along with Zeir Anpin of either the previous week or the following week or following week. This item is the confusing aspect. In essence Shabbat connects to all the Sefirot yet we do not yet know if it is the existing week or the next week or both. Some people will ask how can it be the next week? Remeber there are 13 attributes of Mercy and Mercy is Chesed. In my opinion we will find that Shabbat will be the 10 Sefirot of Malchut of the existing week and the three upper Sefirot of the next week for a total of 13 Sefirot.

Pasook 80 of the Zohar Commentary on the Prologue to the Zohar

אֲמַר הַהוּא טַיְיעָא דַּהֲוָה טָעִין בַּתְרַיְיהוּ, וּמַהוּ וּמִקְדָּשִׁי תִּירָאוּ. אֲמַר לֵיהּ דָּא קִדּוּשָׁא דְשַׁבָּת. אֲמַר לֵיהּ וּמַהוּ קִדּוּשָׁא דְּשַׁבָּת. א"ל דָּא קִדּוּשָׁא דְּאִתְמַשְּׁכָא מִלְּעֵילָא. אֲמַר לֵיהּ אִי הָכֵי עֲבֵידַת לְשַׁבָּת דְּלָא אִיהוּ קֹדֶשׁ, אֶלָּא קִדּוּשָׁא דְּשַׁרְיָא עֲלוֹי מִלְּעֵילָא. אֲמַר רַבִּי אַבָּא, וְהָכֵי הוּא, וְקָרָאתָ לַשַּׁבָּת עוֹנֶג לִקְדוֹשׁ ה' מְכוּבָּד. אַדְכַּר שַׁבָּת לְחוּד וּקְדוֹשׁ ה' לְחוּד. אֲמַר לֵיהּ אִי הָכֵי מַאן קְדוֹשׁ ה'. אֲמַר לֵיהּ קְדוּשָׁא דְּנַחֲתָא מִלְּעֵילָא וְשַׁרְיָא עֲלֵיהּ. אֲמַר לֵיהּ אִי קְדוּשָׁא דְאִתְמַשְּׁכָא מִלְּעֵילָא אִקְרֵי מְכוּבָּד, אִתְחַזֵּי דְּשַׁבָּת לָאו אִיהוּ מְכוּבָּד, וּכְתִיב וְכִבַּדְתּוֹ. אֲמַר רַבִּי אֶלְעָזָר לְרַבִּי אַבָּא: אַנַח לְהַאי גַבְרָא דְּמִלָּה דְחָכְמְתָא אִית בֵּיהּ, דַּאֲנַן לָא יְדַעְנָא בָהּ. אֲמָרוּ לֵיהּ: אֵימָא אַנְתְּ.

The one who was DRIVING THE DONKEYS AND following behind said: And what is the meaning of "and reverence My sanctuary?" (Vayikra 19:30). Rabbi Aba replies: This applies to the sanctity of the Shabbat. Then he asked: And what is the sanctity of the Shabbat? He said to him: This is the sanctity that is drawn down from above, FROM ABA AND IMA. He said to him, If that is so, then you have made the Shabbat without any sanctity OF ITS OWN! FOR sanctity prevails only when it comes from above, FROM ABA AND IMA. Rabbi Aba answered: It is indeed so, as it is written, "And call the Shabbat a delight, the holy DAY of Hashem honorable" (Yeshayah 58:13). So the Shabbat is mentioned separately, as is the holiness of Hashem. He then asked him: What then is the "holy of Hashem?" Rabbi Aba replied: This is the holiness that descends from above, FROM ABA AND IMA, and rests upon it, UPON THE SHABBAT. He said, If holiness, which descends from above, is called "honorable," it may seem as though the Shabbat itself is not "honorable." Yet it is written, "and shall honor it" (Ibid.), SO THE SHABBAT IN ITSELF IS HONORABLE! Rabbi Elazar said to Rabbi Aba, Leave this man alone, because he has something wise to say, something of which we know nothing. They said to him, Say what you want to say!

chanoch's Commentary

Rabbi Ashlag pointedly comments about "driving the Donkeys". It is important for one to realize what Rabbi Ashlag is actually saying. In Hebrew the word donkey is the same as the word physicality - Chamor. In this Pasook there is no reason for us to need to know this information, so why did Rabbi Ashlag put this comment into this Pasook? It teaches us that the discussion points are actually talking about controlling the physical life/world. This is what Shabbat actually allows each human being to create for themselves. This is an amazing teaching and i hope you all realize how profound is this commentary. More importantly will you start to expand your connection to Shabbat? What does that mean? It does not mean things like stopping driving and not using lights. It may mean not watching TV or listening to the News. If you have any questions about specific actions that relate to you personally send me an email or call me.

Pasook 81 of the Zohar Commentary on the Prologue to the Zohar

פְּתַח וַאֲמַר, אֶת שַׁבְּתוֹתַי. אֶת, לְאַסְגָּאָה תְּחוּם שַׁבָּת, דְּאִיהוּ תְּרֵין אַלְפִין אַמִּין לְכָל סִטְרָא, וּבְגִין כָּךְ אַסְגֵי אֶת שַׁבְּתוֹתַי, דָּא שַׁבָּת עִלָּאָה וְשַׁבָּת תַּתָּאָה, דְּאִינוּן תְּרֵין כְּלִילָן כַּחֲדָא, וּסְתִימִין כַּחֲדָא.

The man began with the verse, "My Shabbatot" (Vayikra 19:30). The particle et IS MENTIONED HERE to include the Shabbat limits, which are 2,000 cubits in every direction. For this reason, the verse added THE PARTICLE et. "My Shabbatot" IN THE PLURAL FORM refers to both the higher Shabbat and the lower Shabbat, which are joined as one, and are both concealed.

chanoch's Commentary

This pasook is very esoteric. Perhaps it will become clear as we read on. One note is to realize that there is no specific word in the Hebrew that refers to the man. The Hebrew is Patach Vamar. This translates as Open and Says. It implies that it is referring to the man from the previous Pasook but it does not say it directly.

Pasook 82 of the Zohar Commentary on the Prologue to the Zohar

אִשְׁתָּאַר שַׁבָּת אָחֳרָא דְּלָא אִדְכַּר וַהֲוָה בְּכִסּוּפָא. אֲמָרָה קַמֵּיהּ: מָארֵי דְעָלְמָא, מִיּוֹמָא דְּעַבְדַּת לִי, שַׁבָּת אִתְקָרֵינָא, וְיוֹמָא לָאו אִיהוּ בְּלָא לֵילְיָא. אֲמַר לָהּ: בְּרַתִּי, שַׁבָּת אַנְתְּ וְשַׁבָּת קָרֵינָא לָךְ, אֲבָל הָא אֲנָא מְעַטַּר לָךְ בְּעִטְרָא עִלָּאָה יַתִּיר. אַעֲבַר כְּרוֹזָא וַאֲמַר, מִקְדָּשִׁי תִּירָאוּ, וְדָא שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא, דְּאִיהִי יִרְאָה, וְשַׁרְיָא בָהּ יִרְאָה. וּמָאן אִיהוּ, דְּקָדוֹשׁ בָּרוּךְ הוּא אַכְלֵיל וַאֲמַר, אֲנִי ה'. וַאֲנָא שְׁמַעְנָא מֵאַבָּא דַּאֲמַר הָכֵי. וְדַיֵּיק, אֶת לְאַסְגָּאָה תְּחוּם שַׁבָּת. שַׁבְּתוֹתַי, דָּא עִגּוּלָא וְרִבּוּעַ דִּלְגוֹ, וְאִינוּן תְּרֵין. וּלְקָבֵיל אִינוּן תְּרֵין, אִית תְּרֵי קְדוּשָׁתֵי דְּאִית לָנוּ לְאַדְכָּרָא, חַד וַיְכֻלּוּ, וְחַד קָדוֹשׁ. וַיְכֻלּוּ אִית בֵּיהּ תְּלָתִין וַחֲמֵשׁ תֵּיבִין, וּבְקִדּוּשָׁא דַּאֲנַן מְקַדְּשִׁין, תְּלָתִין וַחֲמֵשׁ תֵּיבִין, וְסָלֵיק כֹּלָּא לְשַׁבְעִין שְׁמָהָן דְּקוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל אִתְעַטַּר בְּהוֹ.

Another Shabbat, however, remained unmentioned and felt humiliated. She came forward and said, Master of the universe, from the day You created me until now I am called 'the Shabbat,' and there is no day without a night! He told her: My daughter, you are the Shabbat and I have called you 'the Shabbat,' but now I am adorning you with a more glorious crown. He then sent forth a proclamation stating, "And reverence My sanctuary" (Vayikra 19:30). And this is the Shabbat of the eve of Shabbat, which is awe, where awe prevails. But who is this Shabbat? HE REPLIES: This is the one that the Holy One, blessed be He, included TOGETHER WITH HER, saying: "I am Hashem" (Ibid.). "I" IS THE SECRET OF MALCHUT, WHICH IS THE SECRET OF THE EVE OF SHABBAT, "HASHEM" IS THE SECRET OF ZEIR ANPIN. AND BY THE WORDS, "I AM HASHEM," THEY WERE COMBINED TOGETHER. And I heard this from my father, who emphasized THAT THE WORD et symbolizes the Shabbat limits. My Shabbatot, IN THE PLURAL, denotes the circle and the square within, which are two, MEANING THERE ARE TWO SHABBATOT. According to these two, there are two hallowed prayers that we should recite. One starts with Vaychulu (Beresheet 2:1-3), and the other is the Kiddush. The passage of Vaychulu consists of 35 words, and in the Kiddush that we perform there are also 35 words. COLLECTIVELY, they add up to seventy names, with which the Holy One, blessed be He, and the Congregation of Yisrael adorn themselves.

chanoch's Commentary

Actually there are 72 words not 70 words said in the Friday Night Kiddush. This 70 may have been true when the Zohar was written but now it is 72 which relates to the 72 Names of HaShem. It is also significant that when we see the words "I am HaShem - Ani HaShem without the word Anochi that this is referring to Heaven and Earth. Please make it a note when you read the Torah or Chumash. Of course it does not always mean that yet it is something we should be aware about.

Pasook 83 of the Zohar Commentary on the Prologue to the Zohar

וּבְגִין דְּעִגּוּלָא וְרִבּוּעָא דָא, אִינוּן שַׁבְּתוֹתַי, כְּלִילָן תַּרְוַיְיהוּ בְּשָׁמוֹר, דִּכְתִיב תִּשְׁמוֹרוּ. דְּהָא שַׁבָּת עִלָּאָה הָכָא לָא אִתְכְּלֵיל בְּשָׁמוֹר אֶלָּא בְּזָכוֹר, דְּהָא מַלְכָּא עִלָּאָה בְּזָכוֹר אִסְתַּיֵּים. וְעַל דָּא אִקְרֵי מַלְכָּא דִּשְׁלָמָא דִילֵיהּ, וּשְׁלָמָא דִילֵיהּ זָכוֹר אִיהוּ. וְעַל דָּא לֵית מַחְלוֹקֶת לְעֵילָא.

And because this circle and this square are My Shabbatot, they are both included in the word Keep, as it is written, "You shall keep..." But the upper Shabbat is not included in 'Keep', but only in 'Remember', because the supernal King, WHO IS BINAH, is completed by 'Remember'. And this is why, BINAH is called the "King to whom Peace belongs." As His Peace is 'Remember'. And so there is no controversy above.

chanoch's Commentary

To help you understand this Pasook, here is a hint. The word remember is Zacor. This word relates to male as well as remember. The concept of male includes females as Adam refers to both Adam and Eve. Thus male - remember - Zacor includes a process of unification while our other idea of Keep is a word that needs to have an Et attached to the concept and the teaching.

Pasook 84 of the Zohar Commentary on the Prologue to the Zohar

בְּגִין דִּתְרֵין שְׁלוֹמוֹת לְתַתָּא, חַד יַעֲקֹב, וְחַד יוֹסֵף, וּבְגִין כָּךְ כְּתִיב תְּרֵי זִמְנֵי שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב, לָרָחוֹק דָּא יַעֲקֹב וְלַקָּרוֹב דָּא יוֹסֵף. לָרָחוֹק כד"א מֵרָחוֹק ה' נִרְאָה לִי וַתֵּתַצַּב אֲחוֹתוֹ מֵרָחוֹק. וְלַקָּרוֹב, כד"א חֲדָשִׁים מִקָּרוֹב בָּאוּ.

There are two kinds of peace down below: One is Jacob, WHO IS TIFERET; the other is Joseph, WHO IS YESOD. And because of this, Peace is written twice in "Peace, Peace to him that is far off, and to him that is near" (Yeshayah 57:19). "To him that is far" refers to Jacob; "to him that is near" refers to Joseph. So "to him that is far" means, as you say, "Hashem has appeared to me from afar" (Yirmeyah 31:2), and also, "And his sister stood afar off" (Shemot 2:4). And "to him that is near" means, as you say, "to new ELOHIM that came from nearby" (Devarim 32:17).

chanoch's Commentary

There is Peace that is pleasant but active and there is peace that is serene.

Pasook 85 of the Zohar Commentary on the Prologue to the Zohar

מֵרָחוֹק, דָּא נְקוּדָה עִלָּאָה דְקַיְימָא בְּהֵיכָלֵיהּ, וְעַל דָּא כְּתִיב תִּשְׁמוֹרוּ אִתְכְּלֵיל בְּשָׁמוֹר וּמִקְדָּשִׁי תִּירָאוּ, דָּא נְקוּדָה דְקַיְימָא בְּאֶמְצָעִיתָא, דְּאִית לְדַחֲלָא מִנָּהּ יַתִּיר מִכֹּלָּא, דְּעָנְשֵׁיהּ מִיתָה, וְהַיְינוּ דִכְתִיב מְחַלֲּלֶיהָ מוֹת יוּמָת. מָאן מְחַלֲּלֶיהָ, מָאן דְּעָאל לְגוֹ חָלָל דְּעִגּוּלָא וְרִבּוּעָא, לַאֲתַר דְּהַהוּא נְקוּדָה שַׁרְיָא וּפָגִים בֵּיהּ מוֹת יוּמָת, וְעַל דָּא כְּתִיב תִּירָאוּ. וְהַהִיא נְקוּדָה אִקְרֵי אֲנִי, וַעֲלָהּ שַׂרְיָא הַהוּא דְּסָתִים עִלָּאָה דְּלָא אִתְגַּלְּיָא, וְהַיְינוּ הוי"ה וְכֹלָּא חַד. נָחֲתוּ רָבִּי אֶלְעָזָר וְר' אַבָּא וּנְשָׁקוּהוּ. אֲמָרוּ, וּמַה כָּל חָכְמְתָא דָא אִית תְּחוֹת יְדָךְ, וְאַתְּ טָעֵין אַבַּתְרִין. אֲמָרוּ לֵיהּ מָאן אַנְתְּ, אֲמַר לוֹן לָא תִשְׁאֲלוּן מָאן אֲנָא, אֶלָּא אֲנָא וְאַתּוּן נֵיזֵל וְנִתְעַסֵּק בְּאוֹרַיְיתָא, וְכָל חַד יֵימָא מִלִּין דְּחָכְמְתָא לְאַנְהָרָא אוֹרְחָא.

"From afar" (Yirmeyah 31:2), refers to the upper Point in His Palace. And the verse refers to it with the words, "You shall keep" (Vayikra 19:30), where it is included within 'Keep'. "And reverence My sanctuary" (Ibid.), refers to the Point in the center that should be most greatly feared, as the penalty for transgressing it is death. As it is written, "Everyone who profanes it shall surely be put to death" (Shemot 31:14). And who "profanes it?" Those who penetrate into the space of the circle and the square - into the spot where that Point is situated - and damage it. They "shall surely be put to death!" This is why it is written, "and reverence." And this Point is called "I," where the Most High and Concealed One, namely Yud Hei Vav Hei prevails. Thus, "I AM HASHEM" (VAYIKRA 19:30), AND all is One. Rabbi Elazar and Rabbi Aba alighted FROM THEIR DONKEYS, and kissed him. They said, with all this wisdom in your possession you are leading donkeys behind us?! They asked him: 'who are you?' He answered them, 'Do not ask me who I am, but let us, me and you, walk along and deal in the Torah. Let each of us speak words of wisdom to illuminate the way.

chanoch's Commentary

The center point is a code word for the desire to receive. Did you pick up on the sentence "alighted from their donkeys". In the first verse of the section they were walking and the donkeys were walking behind them. Now they are in control of the physical world and that means riding on the donkey.

Pasook 86 of the Zohar Commentary on the Prologue to the Zohar

אֲמָרוּ לֵיהּ, מָאן יְהַב לָךְ לְמֵיזַל הָכָא לְמֶהֱוֵי טָעוּן בְּחַמְרֵי, אֲמַר לוֹן, יוּ"ד עֲבַד קְרָבָא בִּתְרֵין אַתְוָון, בְּכָ"ף וְסַמַ"ךְ, לְאִתְקַשְׁרָא בַּהַדָּאי. כָּ"ף, לָא בָּעָא לְאִסְתַּלָּקָא וּלְאִתְקַשָּׁרָא, בָּתַר דְּלָא יָכְלָא לְמֶהֱוֵי רִגְעָא חָדָא אֶלָּא בֵּיהּ. סַמַ"ךְ, לָא בָעָא לְאִסְתַּלָּקָא, בְּגִין לְסַעֲדָא לְאִינוּן דְּנָפְלִין, דְּהָא בְּלִי סַמַ"ךְ לָא יָכְלִין לְמֶהֱוֵי.

They said to him: Who has put you here to be a donkey driver? He replies: The letter Yud waged war against the two letters, Caf and Samech, TO COME AND join me. The letter Caf did not want to leave ITS PLACE and join me because it can only be at rest in THE THRONE. And the Samech did not want to leave ITS PLACE, because it has to support those who fall. And without the Samech, they cannot survive!

chanoch's Commentary

This is a hint to the fact that "the man" is coming from a spiritual - truly spiritual place. This comes from the fact that the Samech is formed in the Torah Scroll by a Caf and a Vav. Thus the Vav being Zeir Anpin hints to the spiritual aspect of this man. Also Caf and Samech spell the word throne.

Pasook 87 of the Zohar Commentary on the Prologue to the Zohar

יוּ"ד אֲתָא לְגַבָּאי יְחִידָאָה, נָשֵׁיק לִי, וְגַפֵּיף לִי, בְּכָה עִמִּי וַאֲמַר לִי, בְּרִי מָה אַעֲבֵיד לָךְ, אֲבָל הָא אֲנָא אִסְתַּלַּק וַאֲנָא אִתְמְלֵי מִכַּמָּה טָבִין וְאַתְוָון טְמִירִין עִלָּאִין יַקִּירִין, בָּתַר כֵּן אַיְתֵי לְגַבָּךְ, וַאֲנָא אֶהֱוֵי סְעִיד לָךְ, וְאֶתֶּן לָךְ אַחְסַנְתָּא דִּתְרֵין אַתְוָון עִלָּאִין, יַתִּיר מֵאִלֵּין דְּאִסְתַּלָּקוּ, דְּאִינוּן יֵשׁ, יוּ"ד עִלָּאָה, וְשִׁי"ן עִלָּאָה, לְמֶהֱוֵי לָךְ אוֹצְרִין מַלְיָיא מִכֹּל, וּבְגִין כָּךְ בְּרִי, זִיל וֶהֱוֵי טְעִין חַמְרֵי. וְעַל דָּא אֲנָא אָזֵיל בְּכָךְ.

He continued: The letter Yud alone came over to me by itself, kissed me, embraced me, and wept together with me. It said to me, My son, what shall I do with you? I am leaving you to load myself with a plenitude of good things and of precious, sublime and secretive letters. And then I shall return to you and help you. I shall bring you the possessions of two letters that are much higher than those that have left you. These are substance (Heb. yesh, Yud-Shin), the superior Yud together with the superior Shin. AND THEY shall become your treasure, full of all riches. So for this purpose, my son, go and drive the donkeys. And this is why I am still doing so!

chanoch's Commentary

The man is turning control of the physical world over to Rabbi Elazar and Rabbi Yosi. Read the first commentary for this section to understand why this is being discussed.

Pasook 88 of the Zohar Commentary on the Prologue to the Zohar

חָדוּ ר' אֶלְעָזָר וְר' אַבָּא וּבְכוֹ, וַאֲמָרוּ: זִיל רְכֵיב, וַאֲנַן נַטְעִין אַבַּתְרָךְ. אֲמַר לוֹן, וְלָא אֲמָרִית לְכוֹן דִּפְקוֹדָא דְּמַלְכָּא אִיהוּ, עַד דְּיֵיתֵי הַהוּא דְטָעַן חַמְרֵי. אֲמָרוּ לֵיהּ, הָא שְׁמָךְ לָא אֲמַרְתְּ לָן, אֲתַר בֵּית מוֹתָבָךְ מַאי הוּא. אֲמַר לוֹן, אֲתַר בֵּית מוֹתְבִי אִיהוּ טַב וְעַיְילָא לְגַבָּאי, וְאִיהוּ מִגְדָּל חַד דְּפָרַח בַּאֲוִירָא, רַב וְיַקִּירָא. וְאִינוּן דְּדַיְירִין בֵּיהּ בְּהַאי מִגְדְּלָא, קָדוֹשׁ בָּרוּךְ הוּא וְחַד מִסְכְּנָא. וְדָא הוּא אֲתַר בֵּית מוֹתְבִי, וְגָלֵינָא מִתַּמָּן, וַאֲנָא טָעֵין חַמְרֵי. אַשְׁגָּחוּ רַבִּי אַבָּא וְרָבִּי אֶלְעָזָר בֵּיהּ, וְאַטְעֵים לוֹן מִלּוֹי דַּהֲווֹ מְתִיקִין כְּמַנָּא וְדוּבְשָׁא. אֲמָרוּ לֵיהּ שְׁמָא דַּאֲבוּךְ אִי תִימָא, נַנְשֵׁיק עַפְרָא דְרַגְלָךְ. אֲמַר לוֹן, וְאַמַּאי, לָאו אוֹרַח דִּילִי בְּכָךְ לְאִתְגָאָה בְּאוֹרַיְיתָא.

Rabbi Elazar and Rabbi Aba rejoiced. They also wept and said to him, Come, you shall ride on the donkey and we shall walk along behind you. IN OTHER WORDS, HE SHOULD RIDE ON THE DONKEY, AND THEY SHOULD DRIVE IT. He said to them, have I not told you that it is the command of the King, until the donkey driver appears! THIS REFERS TO KING MESSIAH, WHO IS DESCRIBED BY THE WORDS, "POOR AND RIDING ON A DONKEY." They said to him, Until now you have not given us your name. And where do you live? He told them, Where I live is a good place and very precious to me. It is a tower - a very highly exalted tower - that floats on air. And those who live in this tower are the Holy One, blessed be He, and one poor man! But I have been exiled from there, and came to drive the donkeys. Rabbi Aba and Rabbi Elazar looked at him, and his words tasted as sweet as the manna and honey to them. They said to him, If you tell us the name of your father, we will kiss the earth under your feet! He responded, Why? What for? It is not my habit to take pride in the study of the Torah.

chanoch's Commentary

As a student of Kabbalah did you pick up on the codewords being expressed in this Pasook.

Pasook 89 of the Zohar Commentary on the Prologue to the Zohar

אֲבָל אַבָּא דִילִי הֲוָה דִיּוּרֵיהּ בְּיַמָּא רַבָּא, וְאִיהוּ הֲוָה חַד נוּנָא דַּהֲוָה אַסְחַר יַמָּא רַבָּא מִסִּטְרָא דָא לְסִטְרָא דָא, וַהֲוָה רַב וְיַקִּירָא וְעַתִּיק יוֹמִין, עַד דַּהֲוָה בָּלַע כָּל שְׁאָר נוּנִין דְּיַמָּא, וּלְבָתַר אַפֵּיק לוֹן חָיִין וְקַיָּימִין מַלְיָין מִכָּל טָבִין דְּעָלְמָא. וְשָׁאַט יַמָּא בְּרִגְעָא חָדָא בְּתוֹקְפֵּיהּ, וְאַפֵּיק לִי כְּגִירָא בִּידָא דִגְבַר תְּקֵיף. וּטְמִיר לִי בְּהַהוּא אֲתַר דַּאֲמָרֵית לְכוֹ. וְהוּא תָּב לְאַתְרֵיהּ, וְאִגְנִיז בְּהַהוּא יַמָּא.

He continued, but the place where my father lives is in the Great Ocean. And he was a fish that swam from one end of the Great Ocean to the other. And he was mighty and noble, a venerable figure who became wise 'with the years,' and was able to swallow up all the other fish in the sea. Then later he released them full of life and all the good of the world. And with his might, he was able to cross over the entire Ocean in an instant. And he released me, like an arrow in the hand of a valiant man, and hid me in that place that I told you about - NAMELY THE TOWER THAT FLOATS ON AIR - while he returned to his home and disappeared in the Ocean.

chanoch's Commentary

Man lives with/in/on/because of Torah is what is being expressed in the concept of the great ocean as well as the ideas of a great fish.

Pasook 90 of the Zohar Commentary on the Prologue to the Zohar

אַשְׁגַּח ר' אֶלְעָזָר בְּמִלּוֹי. אֲמַר לֵיהּ אַנְתְּ הוּא בְּרֵיהּ דְּבוֹצִינָא קַדִּישָׁא, אַנְתְּ הוּא בְּרֵיהּ דְּרַב הַמְנוּנָא סָבָא, אַנְתְּ הוּא בְּרֵיהּ דִּנְהִירוּ דְּאוֹרַיְיתָא, וְאַנְתְּ טָעֵין אַבַּתְרָן. בְּכוֹ כַּחֲדָא וּנְשָׁקוּהוּ וַאֲזָלוּ אֲמָרוּ לֵיהּ אִי נִיחָא קַמֵּי מָארָנָא לְאוֹדְעָא לָן שְׁמֵיהּ.

Rabbi Elazar examined his words and then said to him: You are the son of the Holy Luminary! You are the son of Rav Hamnuna Saba the venerable! You are the son of the Light of the Torah! And you drive our donkeys for us! They both wept and kissed him, then continued their journey. AND AGAIN they asked him: May it please our lord to tell us his name?

chanoch's Commentary

Saba סבא has a gematria of 63. Can you answer the question as to why this Name of Hammuna Saba is being expressed here? Hammuna המנונא has a gematria of 152 which relates to 52 + 100. Completion of the world of physicality is being expressed in this pasook.

The balance of the Section is in section 12 A of the Prologue. You will find that page on the next link on the Zohar Prologue page.