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

Pasook 91 of the Zohar Commentary on the Prologue to the Zohar

פְּתַח וַאֲמַר, וּבְנָיָהוּ בֶּן יְהוֹיָדָע, הַאי קְרָא אוֹקְמוּהָ, וְשַׁפִּיר אִיהוּ. אֲבָל הַאי קְרָא לְאַחֲזָאָה רָזִין עִלָּאִין דְּאוֹרַיְיתָא הוּא דַּאֲתָא. וּבְנָיָהוּ בֶּן יְהוֹיָדָע, עַל רָזָא דְּחָכְמְתָא קָא אֲתָא, מִלָּה סְתִימָא אִיהוּ, וּשְׁמָא גָרִים. בֶּן אִישׁ חַי, דָּא צַדִּיק חַי עָלְמִין. רַב פְּעָלִים, מָארֵי דְּכָל עוֹבָדִין וְכָל חֵילִין עִלָּאִין, בְּגִין דְּכָלְּהוֹ נָפְקִין מִנֵּיהּ. ה' צְבָאוֹת אִיהוּ, אוֹת הוּא בְּכָל חַיָילִין דִּידֵיהּ, רְשִׁים הוּא וְרַב מִכֹּלָא.

He began with the verse, "And Benayahu the son of Jehoida" (II Shmuel 23:20). This verse has been explained, and explained well! But it came to show us the sublime secrets of the Torah. SO THE NAME Benayahu the son of Jehoida has been mentioned AS REFERRING TO the secret of wisdom. It is a clue to something deep and concealed, and the name caused it. "the son of a valiant living (lit. 'man')" applies to the Righteous, with life of the worlds. "Mighty of deeds" (Ibid.) means that he is the Master of all actions and of all the hosts on high, because they all come from him. He is CALLED "Hashem Tzva'ot" BECAUSE HE IS the sign throughout His hosts and is distinguished as he stands high above them all.

chanoch's Commentary

The hint in this pasuk needs to be learned and learned well. The Torah is using the Language of Branches and that means the frame of reference must be established first then we can determine what is the code within the word. We can use one of the levels to learn the code. With the power of the computer we can determine the verse before and after in the true chronology of the life process. This has yet to be done and it will take another revealed Kabbalist directing the programmer to have this actually manifest. It will be better if the Kabbalists can do the programming as well; rather then have him direct the programmer, since consciousness prevails.

Pasook 92 of the Zohar Commentary on the Prologue to the Zohar

רַב פְּעָלִים אִיהוּ מְקַבְצְאֵל, הַאי אִילָנָא רַב וְיַקִּירָא, רַב מִכֹּלָּא, מֵאָן אֲתַר נְפַק, מֵאָן דַּרְגָא אֲתָא, אַהֲדַר קְרָא וַאֲמַר מְקַבְצְאֵל, דַּרְגָּא עִלָּאָה סְתִימָאָה דְּעַיִן לֹא רָאֲתָה וגו', דַּרְגָּא דְּכוֹלָא בֵּיהּ, וּכְנֵישׁ בְּגַוֵּיהּ מִגּוֹ נְהוֹרָא עִלָּאָה, וּמִנֵּיהּ נָפֵיק כֹּלָּא.

"Mighty of deeds" is "of Kavtze'el" (Ibid.). So where did this great and precious tree, which is greater than all, come from? From which grade? The verse repeatedly states, "of Kavtze'el," which is a high and concealed grade that "neither has the eye seen..." (Yeshayah 64:3). It includes everything, and it gathers everything it receives from the supernal light, and from it everything goes forth.

chanoch's Commentary

The word referred to in the verse as Kavtze'el is spelled in Hebrew מקבצאל. The leading Mem can be used to relate to the following translation = From a group of El. Or it can be "From God's Group". In my opinion, after recently reviewing Sections 15 to 18 of Beraishit A, it Kavtze'el refers to all of the Sefirot, since they seem in our view to be plural while in essence they can not be separated. Learn this last well and often. It is easy to forget this truth.

Pasook 93 of the Zohar Commentary on the Prologue to the Zohar

וְאִיהוּ הֵיכָלָא קַדִּישָׁא סְתִימָא, דְּכָל דַּרְגִּין כְּנִישִׁין וּסְתִימִין בְּגַוֵּיהּ. וּבְגוּפָא דְּהַאי הֵיכָלָא קַיָּימִין כָּל עָלְמִין, וְכָל חַיָּילִין קַדִּישִׁין מִנֵּיהּ אִתְזְנוּ וְקַיְימֵי עַל קִיּוּמֵיהוֹן.

And this is the sacred concealed temple, into which all the grades are gathered and concealed. The body of this temple is where all the worlds are gathered, whereby all the holy hosts are nourished and sustained.

chanoch's Commentary

This is a easily misunderstood pasuk yet will become clear as we read below.

Pasook 94 of the Zohar Commentary on the Prologue to the Zohar

הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל מוֹאָב, תְּרֵין מִקְדְּשִׁין קַיָּימִין בְּגִינֵיהּ, וְאִתְזְנוּ מִנֵּיהּ, מִקְדָּשׁ רִאשׁוֹן וּמִקְדָּשׁ שֵׁנִי, כֵּיוָן דְּאִיהוּ אִסְתַּלַּק נְגִידוּ דַּהֲוָה נְגִיד מִלְּעֵילָא אִתְמְנַע, כִּבְיָכוֹל הוּא הִכָּה לוֹן וְחָרֵיב לוֹן, וְשֵׁצֵי לוֹן.

"He slew two lion-hearted men of Moab" (II Shmuel 23:20). Two Temples existed and were sustained on his account: The first Temple and the second. However, as he was gone, the flow from above stopped. SO, SEEMINGLY, it is as if he "slew," destroyed, and ended them.

chanoch's Commentary

This verse is explaining one of the code words - slew

Pasook 95 of the Zohar Commentary on the Prologue to the Zohar

וְכָּרְסְיָיא קַדִּישָׁא נָפְלַת, הה"ד וַאֲנִי בְּתוֹךְ הַגּוֹלָה. הַהוּא דַרְגָּא דְּאִקְרֵי אֲנִי, הוּא בְּתוֹךְ הַגּוֹלָה. אַמַּאי, עַל נְהַר כְּבָר, עַל נָהָר דְּנָגִיד וְנָפֵיק דְּפָסִיק מֵימוֹי וּמַבּוּעוֹי, וְלָא אִנְגִיד כַּד בְּקַדְמֵיתָא. הה"ד וְנָהָר יֶחֱרָב וְיָבֵשׁ, יֶחֱרָב בְּבַיִת רִאשׁוֹן, וְיָבֵשׁ בְּבַיִת שֵׁנִי. וּבְגִין כָּךְ הוּא הִכָּה אֶת שְׁנֵי אֲרִיאֵל מוֹאָב. מוֹאָב: דַּהֲווֹ מֵאָב דְּבִשְׁמַיָא, וְאִתְחָרְבוּ וְאִשְׁתֵּצִיאוּ בְּגִינֵיהּ, וְכָל נְהוֹרִין דַּהֲווֹ נְהִירִין לְיִשְׂרָאֵל כָּלְהוֹ אִתְחֲשָׁכוּ.

And the holy throne, WHICH IS MALCHUT, collapsed. As it is written, "As I was in exile" (Yechezkel 1:1). THIS MEANS that a certain grade, which is called I (Heb. ani, Aleph-Nun-Yud), WHICH IS MALCHUT, was in exile. Where? "By the river Kevar" (Ibid.). THIS MEANS by the river that had sprouted and flowed from Kevar (already), or in other words, by the river that had already sprouted and flowed, BUT NOW, BECAUSE all its waters and fountains have dried up, does not flow as before. Therefore it is written, "and the river is parched, and dries up" (Iyov 14:11). It "is parched" at the first Temple and "dries up" at the second. For this reason, IT IS WRITTEN: "He slew two lion-hearted men of Moab." Moab IS FORMED BY THE WORDS Me (from) and Ab (father), or from our Father in Heaven. And both Temples were destroyed because of Him, as all the lights that shone upon Yisrael were now darkened.

chanoch's Commentary

This pasuk would imply that the Kevtza'el are the Children of Israel which relate to all 10 Sefirot.

Pasook 96 of the Zohar Commentary on the Prologue to the Zohar

וְתוּ הוּא יָרַד וְהִכָּה אֶת הָאֲרִי. בְּזִמְנִין קַדְמָאִין, כַּד הַאי נָהָר הֲוָה מָשִׁיךְ מֵימוֹי לְתַתָּא, הֲווֹ קַיָּימִין יִשְׂרָאֵל בִּשְׁלִימוּ, דְּדַבְּחִין דִּבְחִין, וְקָרְבְּנִין לְכַפָּרָא עַל נַפְשַׁיְיהוּ, וּכְדֵין, הֲוָה נָחִית מִלְּעֵילָא דְּיוֹקְנָא דְּחַד אַרְיֵה, וַהֲווֹ חָמָאן לֵיהּ ע"ג מַדְבְּחָא, רָבֵיץ עַל טַרְפֵּיהּ, אָכֵיל קָרְבְּנִין כִּגְבַר תַּקִּיף. וְכָל כַּלְבִּין הֲווֹ מִתְטַמְרִין מִקַּמֵּיהּ, וְלָא נַפְקֵי לְבַר.

Further, "He went down and slew the lion" (II Shmuel 23:20). In early days, when this river's waters flowed downward, Yisrael were in a state of perfection, because they offered their offerings and sacrifices to atone for their sins and purify their souls. Then, from above, the image of a lion descended. They saw it on the altar, as it crouched on its prey, consuming it like a mighty man. And all the dogs, THAT IS THE PROSECUTORS, hid from it and did not come out TO ACCUSE!

chanoch's Commentary

One needs to know the descriptions of what happened to the smoke of the sacrifices in the frst Temple. This verse describes the smoke would sometimes appear as a lion and sometimes as a dog. There is much symbolism in these descriptions.

Pasook 97 of the Zohar Commentary on the Prologue to the Zohar

כֵּיוָן דְגָרְמוּ חוֹבִין, אִיהוּ נָחֵית לְגוֹ דַּרְגִּין דִּלְתַתָּא, וְקָטֵיל לְהַהוּא אַרְיֵה, דְּלָא בָעָא לְמֵיהַב לֵיהּ טַרְפֵּיהּ כִּדְבְקַדְמֵיתָא, כִּבְיָכוֹל קָטֵיל לֵיהּ. הוּא הִכָּה אֶת הָאֲרִי וַדַּאי, לְתוֹךְ הַבּוֹר, לְעֵינָהָא דְּסִטְרָא אָחֳרָא בִּישָׁא. כֵּיוָן דְּחָמַאת הָכֵי, הַהוּא סִטְרָא אָחֳרָא אִתְתַּקְפַת וְשַׂדְּרַת לְחַד כַּלְבָּא לְמֵיכַל קָרְבְּנִין. וּמַה שְּׁמֵיהּ דְּהַהוּא אַרְיֵה, אוֹרִיאֵל, דְּאַנְפּוֹי אַנְפֵּי אַרְיֵה. וּמַה שְּׁמֵיהּ דְּהַהוּא כַּלְבָּא. בְּלַאדָן שְׁמֵיהּ, דְּלָאו אִיהוּ בִּכְלַל אָדָם, אֶלָא כַּלְבָּא וְאַנְפֵּי כַּלְבָּא.

The sins caused him to go down to the lower levels and slay the lion. BECAUSE the lion refused to give up its prey as before, IT IS AS THOUGH he killed it! THEREFORE, assuredly, "He slew the lion." "In the midst of a pit" (Ibid.) in front of the eyes of the Other Evil Side. And because the Other Side saw this, it gained courage and sent a dog to eat the offerings, ABOVE THE ALTAR, INSTEAD OF THE LION. And what is the name of that lion? Oriel IS ITS NAME, as he had the face of a lion. And what is the name of that dog? Baladan is its name, because Baladan is formed by the same letters as the words Bal (not) and Adam (Man), with the final Mem exchanged for Nun. And it is not a human being, but a dog with the face of a dog.

chanoch's Commentary

to me this pasuk is clear as read. The Names are revealed and explained. If you have a question please send it to me or ask it now on the conference call.

Pasook 98 of the Zohar Commentary on the Prologue to the Zohar

בְּיוֹם הַשֶּׁלֶג, בְּיוֹמָא דְּגָרְמוּ חוֹבִין, וְדִינָא אִתְדָן לְעֵילָא מֵעִם בֵּי דִינָא עִלָּאָה וְעַל דָּא כְּתִיב לֹא תִירָא לְבֵיתָהּ מִשָּׁלֶג, דָּא דִינָא עִלָּאָה, אַמַּאי, בְּגִין דְּכָל בֵּיתָהּ לָבוּשׁ שָׁנִים, וְיָכֵיל לְמִיסְבַּל אֶשָּׁא תַּקִּיפָא. עַד כָּאן רָזָא דִקְרָא.

"In a day of snow" (II Shmuel 23:20) DESCRIBES the day when the sins caused the sentence to be pronounced by the Court on high. Therefore, it is written, "She is not afraid of the snow" (Mishlei 31:21), which symbolizes the judgment on high, WHICH IS CALLED SNOW. Why IS SHE NOT AFRAID? Because "all her household are clothed with scarlet" (Ibid.). THIS IS HOW she can endure the strong fire. Up to this point, the secret of the verse is not revealed.

chanoch's Commentary

Snow is a code word that many people in our generation do not understand. It is explaining the actual judgment day for each person. Water is Chessed - Loving Kindness. That is the overall frame. Included in Love is Love of children which require at times discipline or evaluation. This evaluation is like adding cold energy to water until it becomes Snow - representing soft judgment and then continuing to become ice which would be harsh judgment. The judgment on Rosh HaShana and the judgment of the sacrifice that was brought would be based on love that today we would call tough love. These judgments are for your best interest even if you do not realize this. Even so the full depth of the verse has not been reached, as of yet.

Pasook 99 of the Zohar Commentary on the Prologue to the Zohar

מַה כְּתִיב בַּתְרֵיהּ, וְהוּא הִכָּה אֶת אִישׁ מִצְרִי, אִישׁ מַרְאֶה. הָכָא רָזָא דִקְרָא אֲתָא לְאוֹדָעָא, דִּי בְּכָל זִמְנָא דְיִשְׂרָאֵל חָבוּ, אִיהוּ אִסְתַּלַּק וּמְנַע מִנַּיְיהוּ כָּל טָבִין, וְכָל נְהוֹרִין דַּהֲווֹ נְהִירִין לוֹן. הוּא הִכָּה אֶת אִישׁ מִצְרִי, דָּא נְהוֹרָא, דְּהַהוּא נְהוֹרָא דַּהֲוָה נָהֵיר לוֹ לְיִשְׂרָאֵל. וּמָאן אִיהוּ, מֹשֶׁה. דִּכְתִיב וַתֹּאמַרְנָה אִישׁ מִצְרִי הִצִּילָנוּ וגו', וְתַמָּן אִתְיְלֵיד, וְתַמָּן אִתְרַבֵּי, וְתַמָּן אִסְתַּלֵיק לִנְהוֹרָא עִלָּאָה.

What is written next? "And he slew the Egyptian, a man of good appearance" (II Shmuel 23:21). Here the secret of the verse is revealed to let us know that every time Yisrael sinned, he went away and prevented them from receiving all the blessings and all the lights that shone upon them. "He slew the Egyptian." This is the light, THAT IS, the same Light that shone upon Yisrael. And who is he? HE IS Moses. As he is described in the verse, "And they said an Egyptian man delivered us" (Shemot 2:19). Because he was born and grew up IN EGYPT until he rose to reach the Supernal Light.

chanoch's Commentary

One needs to realize that the word Egypt and Egyptian are from the Shoresh Metzar which means narrow or constricted. It implies limitation. Read the Pasuk and substitute Limiataion every time you see Egypt or Egyptian. It will help you to reach the debt of the pasuk.

Pasook 100 of the Zohar Commentary on the Prologue to the Zohar

אִישׁ מַרְאֶה: כד"א וּמַרְאֶה וְלֹא בְחִידוֹת. אִישׁ, כד"א אִישׁ הָאֱלֹהִים, כִּבְיָכוֹל, בַּעֲלָהּ דְּהַהוּא מַרְאֶה, כְּבוֹד ה'. דְּזָכָה אַנְהָגָא דַּרְגָּא דָא בְּכָל רְעוּתֵיהּ בְּאַרְעָא, מַה דְּלָא זָכֵי בַּר נָשׁ אָחֳרָא.

"A man of good appearance (Heb. mar'eh)." This is, as it is written, "manifestly (Heb. mare'h), and not in dark speeches" (Bemidbar 12:8). "A man," is, as it is written, "the man of Elohim" (Devarim 33:1). This is the husband of that "appearance," the glory of Hashem, WHICH IS MALCHUT. Because he earned the right to lead this grade over the land, as he wished, a feat that no other man had achieved.

chanoch's Commentary

The verse is confusing to most since people do not notice the difference between mar'eh and mare'h. Did you notice this time? The apostrophe moved indicating it is a different word. Mar'eh in the first use of the word in this pasuk means a mirror and is being used to describe how Prophets perceive HaShem. From which world or Sefirah. Clearly or through clouds or even dark clouds that are hard to "see" through.

Pasook 101 of the Zohar Commentary on the Prologue to the Zohar

וּבְיַד הַמִּצְרִי חֲנִית. דָּא מַטֵּה הָאֱלֹהִים דְּהוּא אִתְמְסַר בִּידֵיהּ, כד"א וּמַטֵּה הָאֱלֹהִים בְּיָדִי. וְדָא אִיהוּ מַטֶּה דְּאִתְבְּרֵי עֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת וְחָקוּק בֵּיהּ שְׁמָא קַדִּישָׁא גְלִיפָא קַדִּישָׁא, וּבְהַאי חָב בַּסֶּלַע. כד"א וַיַּךְ אֶת הַסֶּלַע בְּמַטֵּהוּ פַּעֲמָיִם. אֲמַר לֵיהּ קֻדְשָׁא בְּרִיךְ הוּא: מֹשֶׁה לָא יְהָבִית לָךְ מַטֶּה דִילִי לְהַאי, חַיֶּיךָ לֹא יְהֵא בְיָדְךָ מִכָּאן וּלְהָלְאָה.

"And the Egyptian had a spear in his hand" (II Shmuel 23:21). This refers to the rod of Elohim that was delivered into his hand. As it is written, "With the rod of Hashem in my hand" (Shemot 17:9). And this is the same rod that was created at the twilight of Shabbat eve and was engraved with the Holy Name by a holy shaping. And with this ROD Moses committed the sin of smiting the rock, as is written, "And he smote the rock with his rod twice" (Bemidbar 20:11). The Holy One, blessed be He, said to him: "Moses, I have not given you My rod for this purpose; by your life, from henceforward, it will not be in your hands any more."

chanoch's Commentary

In essence this communication dictated that each one of us needs to study ourselves to reach the highest spiritual level we can reach.

Pasook 102 of the Zohar Commentary on the Prologue to the Zohar

מִיָּד וַיֵּרֶד אֵלָיו בַּשֵּׁבֶט, בְּדִינָא קַשְׁיָא. וַיִּגְזוֹל אֶת הַחֲנִית מִיַּד הַמִּצְרִי. דִּמְהַהִיא שַׁעֲתָא אִתְמְנַע מִנֵּיהּ, וְלָא הֲוָה בִּידֵיהּ לְעָלְמִין. וַיַּהַרְגֵהוּ בַּחֲנִיתוֹ. עַל הַהוּא חוֹבָא דִּמְחָא בְּהַהוּא מַטֶּה, מֵת, וְלָא עָאל לְאַרְעָא קַדִּישָׁא, וְאִתְמְנַע נְהוֹרָא דָא מִיִּשְׂרָאֵל.

Immediately, "he went down to him with a staff" (II Shmuel 23:21), SIGNIFYING harsh Judgment, "and plucked the spear out of the hand of the Egyptian" (Ibid.). From that moment onward, he lost THE ROD, WHICH IS THE SPEAR, and could never regain it. "And slew him with his own spear" (Ibid.) MEANS THAT because of the sin of smiting THE ROCK with the rod, he died and did not enter the Holy Land, thereby causing this light to be withheld from Yisrael.

chanoch's Commentary

This Light is the Light of Moshe who is the Mashiach ultimately.

Pasook 103 of the Zohar Commentary on the Prologue to the Zohar

מִן הַשְּׁלֹשִׁים הֲכִי נִכְבָּד: אִלֵּין שְׁלֹשִׁים שָׁנָה עִלָּאִין, דְּאִיהוּ נְטֵיל מִנְהוֹן, וְאִנְגִיד לְתַתָּא, וּמִנַּיְיהוּ אִיהוּ הֲוָה נָטֵיל וְאִתְקָרֵב, וְאֶל הַשְּׁלֹשָׁה לֹא בָא, אִינוּן הֲווֹ אַתְיָאן לְגַבֵּיהּ, וְיַהֲבֵי לֵיהּ בִּרְעוּתָא דְלִבָּא, וְאִיהוּ לָא הֲוֵי אָתֵי לְגַבֵּיהוֹן.

"He was remowned among the thirty" (Ibid. 23) refers to the thirty celestial years that he took from above and brought down below. And from them he took and became closer, "but he attained not to the first three" (Ibid.). They came over to him and offered themselves to him with a gracious heart, but he did not go over to them.

chanoch's Commentary

A truly esoteric verse. Its meaning will become clear below.

Pasook 104 of the Zohar Commentary on the Prologue to the Zohar

וְאַף עַל גַּב דְּלָא עָאל בְּמִנְיָינָא וְחוּשְׁבְּנָא דִּלְהוֹן. וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ. דְּלָא אִתְפְּרַשׁ מִלּוּחָא דְלִבֵּיהּ לְעָלְמִין, לֵית פֵּרוֹדָא לְהוֹן לְעָלְמִין. דָּוִד שָׂם לֵיהּ לִבֵּיהּ וְאִיהוּ לָאו לְדָוִד. בְּגִין דְּתוּשְׁבְּחָן, וְשִׁירִין וְרַחֲמִין דְּסִיהֲרָא עָבֵיד לְשִׁמְשָׁא, אִיהִי מְשִׁיכַת לֵיהּ לְגַבָּהּ לְמֶהֱוֵי דִיּוּרֵיהּ בַּהֲדָהּ. וְדָא אִיהוּ וַיְשִׂימֵהוּ דָּוִד אֶל מִשְׁמַעְתּוֹ.

Even though he did not join them and was not included in the count, "David set him over his guard" (Ibid.) because he was never separated from the tablet of his heart, because they are inseparable. David gave his heart to him, but he did not GIVE HIS HEART to David. Because by the hymns and praises together with the kindness that the moon shows for the sun, she draws him (the sun) to reside with her. This is what the verse, "And David set him over his guard," means.

chanoch's Commentary

Is this clear? If not read the book of Samuel and the book of Kings. don't ask which one 1 or 2 to both of these books. That is because both books are only one in the counting of the Talmud.

Pasook 105 of the Zohar Commentary on the Prologue to the Zohar

נְפָלוּ רַבִּי אֱלִיעֶזֶר וְרַבִּי אַבָּא קַמֵּיהּ. אַדְהָכֵי וְהָכֵי לָא חֲמוֹ לֵיהּ, קָמוּ וְאִסְתַּכָּלוּ לְכָל סִטְרִין וְלָא חֲמוֹ לֵיהּ. יָתְבוּ וּבְכוֹ וְלָא יָכִילוּ לְמַלָּלָא דָּא לְדָא. לְבָתַר שַׁעֲתָא, אֲמַר רַבִּי אַבָּא, וַדַּאי הָא דְּתָנֵינָן דִּבְכָל אָרְחָא דְצַדִּיקַיָיא אָזְלִין, וּמִילֵי דְאוֹרַיְיתָא בֵּינַיְיהוּ, דְּאִינוּן זַכָּאִין דְּהַהוּא עָלְמָא אַתְיָאן לְגַבֵּיהוֹן. וַדַּאי דָּא הוּא רַב הַמְנוּנָא סָבָא דְּאָתֵי לְגַבָּן מֵהַהוּא עָלְמָא, לְגַלָּאָה לָן מִלִּין אִלֵּין, וְעַד לָא נִשְׁתְּמוֹדַע בֵּיהּ, אֲזַל לֵיהּ וְאִתְכַּסֵּי מִינָן. קָמוּ וַהֲווֹ בְּעוֹ לְמִטְעַן לְחַמְרֵי וְלָא אָזְלוּ, בְּעוֹ לְמִטְעַן וְלֹא אָזְלוּ, דְּחִילוּ וְאַנְחוּ לוֹן לְחַמְרֵי. וְעַד יוֹמָא, הֲווֹ קָרָאן לְהַהוּא אֲתַר, דּוּךְ דַּחֲמָרֵי.

Rabbi Elazar and Rabbi Aba fell down ON THEIR FACES in front of him. And as they fell, he disappeared. Then they rose and looked all around but could not see him. So they sat down, began to weep, and could not speak to each other. After a while, Rabbi Aba said, This must be related to what we have learned. When righteous people go on a journey and occupy themselves in the study of the Torah, they are visited by righteous souls from that other world, WHO REVEAL TO THEM NEW EXPLANATIONS OF THE TORAH. So this surely must BE THE REASON WHY Rav Hamnuna Saba came to us from that world - to reveal these teachings to us. And before we were able to recognize who he was, he went off and disappeared.They stood up and tried to lead their donkeys on, but the donkeys did not move. AGAIN they tried to lead them on, but still they did not move. Fear struck them both, and they left the donkeys in their place. And even now, that site is called the "place of the donkeys."

chanoch's Commentary

The journey referred to by Rabbi Aba is an "astral travel" journey into ourselves that also can have multiple participants all over the world.

Pasook 106 of the Zohar Commentary on the Prologue to the Zohar

פְּתַח רַבִּי אֶלְעָזָר וַאֲמַר. מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ וגו'. כַּמָּה הוּא טָבָא עִלָּאָה וְיַקִּירָא דְּזַמֵּין קָדוֹשׁ בָּרוּךְ הוּא לְמֶעְבַּד גַּבֵּי בְּנֵי נְשָׁא, לְאִינוּן זַכָּאִין עִלָּאִין דַּחֲלֵי חֶטְאָה דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, כַּד עָאלִין לְהַהוּא עָלְמָא. טוּבְךָ לָא כְתִיב אֶלָא רַב טוּבְךָ, וּמָאן אִיהוּ זֵכֶר רַב טוּבְךָ יַבִּיעוּ. וְדָא אִיהוּ עִנּוּגָא דְּחַיִּין דְּנַגְדִין מֵעָלְמָא דְּאָתֵי לְגַבֵּי חֵי עָלְמִין, דְּאִיהוּ זֵכֶר רַב טוּבְךָ. וַדַּאי אִיהוּ, וְרַב טוּב לְבֵית יִשְׂרָאֵל וגו'.

Rabbi Elazar said, "O, how great is Your goodness, which You have laid up for those who fear You" (Tehilim 31:20). How great is the heavenly abundance that the Holy One, blessed be He, shall bestow on human beings; to those sin-fearing, divine, and righteous men who learn the Torah as they arrive at the World to Come. It is not only written, "Your goodness," but also "how great is Your goodness." And who is He? THIS REFERS TO "the memory of Your goodness" (Tehilim 145:7), which is the pleasure of life that is drawn from the World to Come down to the life of the Worlds. This IS CALLED "the memory of your goodness," which is certainly "the great goodness toward the house of Yisrael" (Yeshayah 63:7).

chanoch's Commentary

Pleasure in this world comes from the world that is coming. do you want to help bring that world to be connected and united with this world so taht there is no longer any pain and suffering? How do you do that? Study Torah with a student of Kabbalah or better yet a Kabbalist, providing you may find a true Kabbalists who will accept you as a student. Then serve him or her. Study from them. Share your Torah teachings with them so that you know they are pure and proper. Support the goals of spreading the Light to bring Mashiach and support the physical well being so that Kabbalist can study Torah and teach Torah always without having to earn a physical living. When you do this you receive part of his Light and Blessings.

Pasook 107 of the Zohar Commentary on the Prologue to the Zohar

תּוּ מָה רַב טוּבְךָ, הָכָא אַגְלִיף רָזָא דְחָכְמְתָא, וְכָל רָזִין אִתְכְּלִילוּ הָכָא, מָ"ה: כְּמָה דְּאִתְמָר. רַב: דָּא אִילָנָא רַ"ב וְתַקִּיף. בְּגִין דְּאִית אִילָנָא אָחֳרָא זוּטָא מִנֵּיהּ, וְדָא הוּא רַב, וְאָעֵיל לֵיהּ בְּרוּם רְקִיעִין.

Further "How (Heb. mah) great is Your goodness" SHOULD BE FURTHER EXPLAINED. In these words, the secret of Wisdom is engraved. It is the place where all the secrets are included, BECAUSE the word how (Mah) MEANS according to what we have learned. "Great" refers to a great and strong tree, WHICH IS ZEIR ANPIN. Because there is another tree, which is smaller than this one (REFERRING TO MALCHUT), this one, ZEIR ANPIN, is referred to as great and rises up to the highest of the heavens.

chanoch's Commentary

This is the Tree of Life. In this pasuk code words are explained. Do you know what is the frame of reference?

Pasook 108 of the Zohar Commentary on the Prologue to the Zohar

טוּבְךָ: דָּא אוֹר דְּאִתְבְּרֵי בְּיוֹמָא קַדְמָאָה. אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ: בְּגִין דִּגְנִיז לֵיהּ לְצַדִּיקַיָּיא בְּהַהוּא עָלְמָא. פָּעַלְתָּ: דָּא גַּן עֵדֶן עִלָּאָה. דִּכְתִיב מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' וְדָא הוּא פָּעַלְתָּ לַחוֹסִים בָּךְ.

"Your Goodness" is the light that was created on the first day OF THE ACT OF CREATION; "which You have laid up for those who fear You." THAT IS He hid it for the righteous in the World to Come, "which You have performed" (Tehilim 31:20), alludes to the upper Garden of Eden, as it is written, "In the place, Hashem, which You have made for Yourself to dwell in" (Shemot 15:17). This is what the words "which You have performed for those who trust in You" signify.

chanoch's Commentary

More code words are being explained.

Pasook 109 of the Zohar Commentary on the Prologue to the Zohar

נֶגֶד בְּנֵי אָדָם, דָּא גַּן עֵדֶן דִּלְתַתָּא, דְּכָל צַדִּיקַיָּיא תַּמָן קָיְימֵי בְּרוּחָא דְּאִתְלַבַּשׂ בִּלְבוּשׂ יְקָר, כְּגַוְונָא וְדִיּוֹקְנָא דְּהַאי עָלְמָא, וְדָא אִיהוּ נֶגֶד בְּנֵי אָדָם בְּהַהוּא דְּיוֹקְנָא דִּבְנֵי אָדָם דְּהַאי עָלְמָא. וְקָיְימֵי תַּמָּן, וּפָרְחֵי בַּאֲוִירָא וְסָלְקוֹ לְגוֹ מְתִיבְתָּא דִרְקִיעָא בְּהַהוּא ג"ע דִּלְעֵילָא, וּפָרְחֵי וְאִסְתַּחְיָין בְּטַלֵּי נַהֲרֵי אֲפַרְסְמוֹנָא דַכְיָא וְנַחֲתֵי וְשָׂרָאן לְתַתָּא.

"In the sight of the sons of men" (Tehilim 31:20). This is the lower Garden of Eden, where all the righteous stand in the spirit, which is clothed in a precious garment, in the SAME way and form that they appeared in this world. Thus, the phrase "in the sight of the sons of men" means in the same form as human beings that live in this world. And they stand there and then rise up in the air, ascending to the celestial Academy in the upper Garden of Eden. They float around THERE and bathe in the dew of the rivers of pure balsam. Then they come down and dwell below IN THE LOWER GARDEN OF EDEN.

chanoch's Commentary

What is the meaning of the code word "dew of the rivers of pure balsam"? You have to go to the Hebrew and decode the gematria and the meaning to learn the answer to this question.

Pasook 110 of the Zohar Commentary on the Prologue to the Zohar

וּלְזִמְנִין אִתְחֲזוֹן נֶגֶד בְּנֵי אָדָם לְמֶעְבַּד לוֹן נִסִּין, כְּמַלְאָכִין עִלָּאִין, כְּגַוְונָא דַּחֲזֵינָא הַשְׁתָּא נְהִירוּ דְּבוֹצִינָא עִלָּאָה. וְלָא זָכֵינָא לְאִסְתַּכָּלָא וּלְמִנְדַע רָזִין דְּחָכְמָתָא יַתִּיר.

And sometimes THESE RIGHTEOUS SOULS appear "in the sight of the sons of man" to perform miracles for them, just as the angels of above do. And this is exactly like the Light of the supernal shining light that we have just seen. But we did not have the merit of seeing deeper into the secrets of Wisdom and attaining greater knowledge.

chanoch's Commentary

That is why the soul of Rabbi Hamuna Saba came to Rabbi Elazar and Rabbi Abba when on their spiritual journey.

Pasook 111 of the Zohar Commentary on the Prologue to the Zohar

פְּתַח רַבִּי אַבָּא וַאֲמַר, וַיֹּאמֶר מָנוֹחַ אֶל אִשְׁתּוֹ מוֹת נָמוּת כִּי אֱלֹהִים רָאִינוּ, אַף עַל גָּב דְּמָנוֹחַ לָא הֲוָה יָדַע מַאי עֲבִידְתֵּיהּ, אֲמַר, הוֹאִיל וּכְתִיב כִּי לֹא יִרְאַנִי הָאָדָם וָחָי, וַדַּאי אֲנַן חֲזֵינָן, וּבְגִין כָּךְ מוֹת נָמוּת. וַאֲנַן חָמֵינָן וְזָכֵינָן לִנְהוֹרָא דָא דַּהֲוָה אָזֵיל בַּהֲדָן, וְנִתְקַיֵּים בְּעָלְמָא. דְּהָא קָדוֹשׁ בָּרוּךְ הוּא שַׁדְּרֵיהּ לְגַבָּן, לְאוֹדְעָא לָן רָזִין דְּחָכְמְתָא דְּגָלֵי, זַכָּאָה חוּלְקָנָא.

Rabbi Aba opened the discussion, saying: "And Manoach said to his wife, We shall surely die, because we have seen Elohim" (Shoftim 13:22). Even though Manoach was not aware of his actions, AS IT IS WRITTEN, "FOR MANOACH KNEW NOT THAT HE WAS THE ANGEL OF ELOHIM" (SHOFTIM 13:16), he still said, it is written, "For man shall not see Me and live" (Shemot 33:20). We have certainly seen Him, and therefore we shall certainly die. Yet, we who have seen and have had the privilege of seeing that light that accompanied us shall NEVERTHELESS stay alive, because the Holy One, blessed be He, sent him to us, to teach us the secrets of the Wisdom that he chose to reveal . How happy is our lot!

chanoch's Commentary

This is referring to your merit that allows you to see into the study of Kabbalah. Here is a teaching about the levels of Ruach HaKodesh to help you understand this pasuk:

lowest is prophetic dream; higher is the revelation of Eliahu the Prophet; higher still is the bearer to the key to secrets; there are two bearers to secrets for this generation - One is the Baal Shem Tov and the other bearer his is teacher – Achi Bar Chiloni; Next higher is receiving a Maggid; A maggid is your higher soul communicating to you through your own external senses; next higher is having the root of your soul being revealed to you directly; highest level is called "Ibur of a HaTzadik"; This is your personal guide of a Tzadik that comes from the root of your soul. The source of this teaching is the Baal Shem Tov.

Pasook 112 of the Zohar Commentary on the Prologue to the Zohar

אֲזָלוּ, מְטוֹ לְחַד טוּרָא, וַהֲוָה נָטֵי שִׁמְשָׁא. שָׁרוֹ עַנְפִין דְּאִילָנָא דְטוּרָא לַאֲקָשָׁא דָּא בְדָא, וְאָמְרֵי שִׁירָתָא. עַד דַּהֲוֵי אָזְלֵי, שְׁמָעוּ חַד קָלָא תַּקִּיפָא דַּהֲוָה אֲמַר, בְּנֵי אֱלָהִין קַדִּישִׁין אִינוּן דְּאִתְבַּדְּרוּ בֵּינֵי חַיָּיא דְהַאי עָלְמָא, אִינוּן בּוֹצִינֵי בְּנֵי מְתִיבְתָּא, אִתְכַּנְּשׁוּ לְדוּכְתַּיְיהוּ לְאִשְׁתַּעְשְׁעָא בְּמָארֵיכוֹן בְּאוֹרַיְיתָא. דְּחִילוּ אִלֵּין וְקָאֵימוּ בְּדוּכְתַּיְיהוּ וְיָתְבֵי.

They went along and reached a mountain just as the sun was about to set. The branches of the trees on the mountain started to rustle and sing. While they were still walking they heard a strong voice calling out, Holy sons of Elohim, you who are scattered among those who live in this world, those shining lights who are the Yeshivah scholars, gather around and come to your places so that you may enjoy yourselves with your Master in the study of the Torah. They were frightened and REMAINED standing in their places. Then they sat down.

chanoch's Commentary

Is this spiritual travel or physical travel?

Pasook 113 of the Zohar Commentary on the Prologue to the Zohar

אַדְּהָכֵי נָפֵיק קָלָא כְּמִלְקַדְּמִין, וַאֲמַר טִנָּרִין תַּקִיפִין פַּטִּישִׁין רָמְאִין, הָא מָארֵי דִּגְוָונִין מְרַקְמָא בְּצִיּוּרִין קָאֵים עַל אִצְטְוָונָא, עוּלוּ וְאִתְכַּנְשׂוּ. בְּהַהִיא שַׁעֲתָא שְׁמָעוּ קָל עַנְפֵי דְאִילָנִין רַב וְתַקֵּיף, וַהֲווֹ אָמְרֵי קוֹל ה' שׁוֹבֵר אֲרָזִים. נְפָלוּ עַל אַנְפַּיְיהוּ רַבִּי אֶלְעָזָר וְרַבִּי אַבָּא, וּדְחִילוּ סַגְיָא נְפַל עֲלַיְהוּ, קָאמוּ בִּבְהִילוּ וַאֲזָלוּ וְלָא שְׁמָעוּ מִידֵי. נָפְקוּ מִן טוּרָא וְאָזְלֵי.

In the meantime, a voice came forth again, and said, O, mighty rocks, exalted hammers, here comes the Master of colors, embroidered with paintings, standing upon a pillar. Enter and be assembled. At this moment, they heard the great and mighty voice of the tree branches, which were saying, "The voice of Hashem breaks the cedars" (Tehilim 29:5). Both Rabbi Elazar and Rabbi Aba fell down on their faces, and a great fear overcame them. They rose hastily and went away, after which they ceased to hear anything. They left the mountain and kept on going.

chanoch's Commentary

What did they hear and what did they see? Was it their physical senses that revealed these statments? Or spiritual senses?

Pasook 114 of the Zohar Commentary on the Prologue to the Zohar

כַּד מְטוֹ לְבֵי רַבִּי יוֹסֵי בְּרַבִּי שִׁמְעוֹן בֶּן לָקוֹנְיָא, חֲמוֹ לְרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי תַּמָּן, חָדוּ. חָדֵי רַבִּי שִׁמְעוֹן, אֲמַר לוֹן, וַדַּאי אָרְחָא דְּנִסִּין וְאָתִין עִלָּאִין קָא עֲבַרְתּוּן, דַּאֲנָא דָמִיכְנָא הַשְׁתָּא, וְחָמֵינָא לְכוֹ, וְלִבְנָיָהוּ בֶּן יְהוֹיָדָע דְּקָא מְשַׁדַּר לְכוֹ תְּרֵין עִטְרִין, עַל יְדָא דְּחַד סָבָא, לְאַעַטְּרָא לְכוֹ. וַדַּאי, בְּאָרְחָא דָא קָדוֹשׁ בָּרוּךְ הוּא הֲוָה. תּוּ, דַּחֲמֵינָא אַנְפַּיְיכוּ מְשַׁנְיָין. אֲמַר רַבִּי יוֹסֵי יָאוֹת אֲמַרְתּוּן, דְּחָכָם עָדִיף מִנָּבִיא. אֲתָא רַבִּי אֶלְעָזָר וְשַׁוֵּי רֵישֵׁי בֵּין בִּרְכּוֹי דַּאֲבוֹי וְסָח עוֹבָדָא.

As they reached the house of Rabbi Yosi, the son of Rabbi Shimon, the son of Lakunya, they met Rabbi Shimon bar Yochai. They were glad and he was glad and said to them, you have certainly journeyed through a path of heavenly miracles and wonders. Because as I was sleeping, I saw you together with Benayahu the son of Jehoida, who sent to you in the hands of an old man two crowns with which to adorn yourselves. So certainly, the Holy One, blessed be He, was on this path. Furthermore, I see that your faces have changed. Rabbi Yosi said, You have said well, that a sage is preferable to a prophet. Rabbi Elazar came and bowed before Rabbi Shimon and told him the story.

chanoch's Commentary

Remember this teaching from Rabbi Shimon Bar Yochai: A Sage is preferable to a Prophet. Which will you strive to be? A Sage; A Prophet; or none of these. The path to being a Sage includes the training on How to be a Prophet. Then the Sage grows into a Sage by moving above the level of a Prophet.

Pasook 115 of the Zohar Commentary on the Prologue to the Zohar

דָּחֵיל רַבִּי שִׁמְעוֹן וּבְכָה. אֲמַר, ה' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. הַאי קְרָא חֲבַקּוּק אֲמַר, בְּשַׁעֲתָא דַּחֲמָא מִיתָתֵיהּ, וְאִתְקַיָּים עַל יְדָא דֶאֱלִישָׁע. אַמַּאי אִקְרֵי חֲבַקּוּק. בְּגִין דִּכְתִיב לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חוֹבֶקֶת בֵּן. וְדָא בְּרֵיהּ דְּשׁוּנַמִּית הֲוָה. וּתְרֵין חִבּוּקִין הֲווֹ, חַד דְּאִימֵיהּ, וְחַד דְּאֱלִישָׁע. דִּכְתִיב וַיָּשֶׂם פִּיו עַל פִּיו.

Rabbi Shimon felt fear coming over him and wept. Then he said, "Hashem, I have heard a report of You, and I am afraid" (Chavakuk 3:2). Habakkuk had said this phrase when he saw his death and his resurrection by Elisha approaching. Why was he called Habakkuk? Because, as it is written, "About this time in the coming year you shall embrace (Heb. chovek-et) a son" (II Melachim 4:16). So Habakkuk was the son of the Shunammite. And there were two embraces: one from his mother and one from Elisha, as it is written, "and he put his mouth upon his mouth" (Ibid. 34).

chanoch's Commentary

The explanation of the Naming of Chabakkuk is clear. It is also not clear as to the meaning of Rabbi Shimon feeling fear and weeping. Let us read more below.

Pasook 116 of the Zohar Commentary on the Prologue to the Zohar

אַשְׁכַּחְנָא בְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, שְׁמָא גְלִיפָא דְּשַׂבְעִין וּתְרֵין שְׁמָהָן, אַגְלִיף עֲלוֹי בְּתֵבִין. בְּגִין דְּאַתְוָון דְּאַלְפָא בֵּיתָא דְּאַגְלִיף בֵּיהּ אֲבוֹי בְּקַדְמֵיתָא כַּד מִית, פָּרְחוּ מִנֵּיהּ. וְהַשְׁתָּא דֶּאֱלִישָׁע חָבַק לֵיהּ, אַגְלִיף בֵּיהּ כָּל אִינוּן אַתְוָון דְּשַׂבְעִין וּתְרֵין שְׁמָהָן. וְאַתְוָון דְּאִילֵין שַׁבְעִין וּתְרֵין שְׁמָהָן גְּלִיפִין, אִינוּן מָאתָן וְשִׁיתְּסַר אַתְוָון.

I have found in the book of King Solomon that the engraved Name that consists of 72 names was engraved on HABAKKUK BY ELISHA. AND EACH WORD CONSISTS OF THREE LETTERS. Because the letters of the alphabet that his father engraved on him from the beginning flew away as he died. And now, when Elisha embraced him, he engraved on him all these letters of the 72 names. Therefore the engraved letters of the 72 names, EACH OF WHICH HAS THREE LETTERS, comprise a total of 216 letters.

chanoch's Commentary

We are being taught the method of the resurrection. We need to know where each Name goes on the body in order to resurrect the soul. What will draw the soul back to the body? What will cause the Body to grow flesh and skin and replace the bones if necessary.

Pasook 117 of the Zohar Commentary on the Prologue to the Zohar

וְכָלְהוֹ אַתְוָון אַגְלִיף בְּרוּחֵיהּ אֱלִישָׁע, בְּגִין לְקַיָּימָא לֵיהּ בְּאַתְוָון דְּשַׁבְעִין וּתְרֵין שְׁמָהָן, וּקְרָא לֵיהּ חֲבַקּוּק. שְׁמָע דְּאַשְׁלֵים לְכָל סִטְרִין, אַשְׁלֵים לַחֲבוּקִין, כִּדְאִתְּמַר, וְאַשְׁלֵים לְרָזָא דְּמָאתָן וְשִׁיתְּסַר אַתְוָון דִּשְׁמָא קַדִּישָׁא. בְּתֵבִין אִתְקַיָּים לְאַהֲדָרָא רוּחֵיהּ, וּבְאַתְוָון אִתְקַיָּים כָּל גּוּפֵיהּ עַל קִיּוּמֵיהּ, וְעַל דָּא אִקְרֵי חֲבַקוּק.

And all of these letters that form the 72 names were engraved by Elisha in the spirit OF HABAKKUK to bring him back to life. And he called him Habakkuk, a name that completes AND SIGNIFIES all the sides, because it completes AND SIGNIFIES two embraces, as mentioned previously. It also completes AND SIGNIFIES the secret of the 216 letters of the Holy Name. BECAUSE THE NUMERICAL VALUE OF HABAKKUK IN HEBREW ADDS UP TO 216, FROM WHICH THE 72 NAMES WERE CREATED. SO BY THE 72 names he revived him and brought his spirit back. And by THE 216 letters, he revived his body and bodily functions. This is why he is called Habakkuk.

chanoch's Commentary

The pasuk is clear as written yet there is much not revealed.

Pasook 118 of the Zohar Commentary on the Prologue to the Zohar

וְאִיהוּ אֲמַר ה' שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי, שְׁמַעְנָא מַה דַּהֲוָה לִי דְּאַטְעֵימְנָא מֵהַהוּא עָלְמָא, וְדָחֵילְנָא. שְׁרָא לְמִתְבַּע רַחֲמִין עַל נַפְשֵׂיהּ וַאֲמַר ה' פָּעָלְךָ דַּעֲבַדְתְּ לִי בְּקֶרֶב שָׁנִים יְהוֹן חַיֵּיהוּ, כְּמוֹ, חַיָּיו. וְכָל מָאן דְּאִתְקַשַּׁר בְּאִינוּן שָׁנִים קַדְמוֹנִיּוֹת, חַיִּין אִתְקַשְׁרוּ בֵּיהּ. בְּקֶרֶב שָׁנִים תּוֹדִיעַ, לְהַהוּא דַרְגָּא דְּלֵית בָּהּ חַיִּין כְּלַל.

And he said, "Hashem, I have heard a report of You, and I am afraid." WHICH MEANS THAT I have heard a report of what I went through and have therefore had a taste of what that other world is like, and "I am afraid." THIS REFERS TO THE TIME BETWEEN HIS DEATH AND HIS RESURRECTION BY ELISHA. He started to ask for mercy on his soul by saying, "Hashem, revive Your work" in making me; "in the midst of the years" (Chavakuk 3:2), let his life be BECAUSE THE TERM "revive" IS CONNECTED TO his life. And whoever is connected to those primordial years, WHICH ARE THE SFIROT OF ATIK YOMIN, has life connected to him. The phrase, "in the midst of the years make known," means to bestow life upon that grade that has no life at all of its own, WHICH IS MALCHUT OF MALCHUT.

chanoch's Commentary

Chabakuk was connected to Malchut of Malchut prior to his death. That is why we cried and wept. He was feeling the lack of accomplishment and revealing light in his life. Then when he is resurrected He becomes a Keter in the next frame of reference.

Pasook 119 of the Zohar Commentary on the Prologue to the Zohar

בָּכָה רַבִּי שִׁמְעוֹן וַאֲמַר, אוֹף אֲנָא מִמַּה דִּשְׁמַעְנָא דָּחֵילְנָא לְקֻדְשָׁא בְּרִיךְ הוּא. זְקֵיף יְדוֹי עַל רֵישֵׁיהּ, וַאֲמַר, וּמַה רַב הַמְנוּנָא סָבָא נְהִירוּ דְאוֹרַיְיתָא, זְכִיתוּן אַתּוּן לְמֶחֱמֵי אַפִּין בְּאַפִּין, וְלָא זָכֵינָא בֵּיהּ. נְפַל עַל אַנְפּוֹי, וַחֲמָא לֵיהּ מְעַקֵּר טוּרִין, מַנְהִיר שְׁרָגִין בְּהֵיכְלָא דְּמַלְכָּא מְשִׁיחָא. אֲמַר לֵיהּ: רַבִּי, בְּהַהוּא עָלְמָא, תְּהוֹן שְׁבָבִין מָארֵי אוּלְפְּנִין, קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא. מֵהַהוּא יוֹמָא, הֲוָה קָרֵי לְר' אֶלְעָזָר בְּרֵיהּ וּלְרַבִּי אַבָּא פְּנִי"אֵל, כְּמָא דְאַתְּ אָמֵר כִּי רָאִיתִי אֱלֹהִים פָּנִים אֶל פָּנִים.

Rabbi Shimon wept as he said: Even I have feared the Holy One, blessed be He, from what I have heard. He raised his hands to his head and said, You had the privilege of seeing Rav Hamnuna Saba, the shining light of the Torah, face to face, while I have not. He then fell face downward and saw him uprooting mountains and lighting candles in the temple of King Messiah. He said to him, Rabbi in that world you shall both be neighbors of the heads of the Yeshivot (Academies), before the Holy One, blessed be He. From that day ONWARD, he called Rabbi Elazar his son, and Rabbi Aba Pniel. As it is written: "For I have seen Elohim face to face (Heb. panim)" (Beresheet 32:31).

chanoch's Commentary

The soul of Rav Hamuna Saba and Rabbi Elazar and Rabbi Aba come from the Same part of Adam. Their soul root is the same. Otherwise Rav Hammuna Saba would not have been revealed to These two That is why Rabbi Shimon did not merit to see Rav Hammuna Saba.