Zohar Shemini - Section 2 - "Zion and Jerusalem"

Section 2 - "Zion and Jerusalem"

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

Synopsis

We learn that blessings come out to everyone from Zion and that Jerusalem is blessed for the sake of Zion. When Jerusalem is blessed, all the people are blessed. We are reminded that the rainbow alludes to judgment and that one should not judge others. When one's children's children are god-fearing, saintly and holy then there is peace upon Yisrael. Rabbi Elazar likens "children's children" to the lower Sfirot, and says that the children Chesed, Gvurah and Tiferet, are only crowned and revived by Binah when the fathers, Chochmah and Binah, are crowned and blessed by Keter. After this explanation the rabbis pray, during which time a serpent winds itself around the mule of Rabbi Pinchas; the serpent is then destroyed by the Rabbi's command.

Zohar Section 2 from Parasha Shemini of the Sulam Commentary on the Zohar

Pasook 10. from the Zohar on Parasha Shemini

ר' אֶלְעָזָר הֲוָה אָזִיל בְּאוֹרְחָא, אַשְׁכָּחֵיהּ לְר' פִּנְחָס בֶּן יָאִיר דַּהֲוָה אָתֵי, גָּעָא חֲמָרֵיהּ. א"ר פִּנְחָס, וַדַּאי בְּקָלָא דְּחֶדְוְותָא דַּחֲמָרָא, חֲמֵינָא אַנְפִּין חַדְתִּין יִשְׁתַּכְּחוּן הָכָא, כֵּיוָן דְּנָפַק מִבָּתַר עַנְפּוֹי דְּטוּרָא, חָמָא לֵיהּ לְר' אֶלְעָזָר דַּהֲוָה אָתֵי, אָמַר וַדַּאי קָלָא דְּחֶדְוְותָא אִשְׁתְּלִים. נָחַת ר' אֶלְעָזָר לְגַבֵּיהּ, וְנָשִׁיק לֵיהּ, אָ"ל אִי טוּפְסָא דְּאָרְחָא, חַד לְגַבָּךְ, נֵזִיל וְנִתְחַבֵּר כַּחֲדָא. וְאִי לָאו טוֹל אָרְחָךְ וְזִיל. אָ"ל, וַדַּאי לָקֳבְלָךְ אֲזִילְנָא, כֵּיוָן דְּאַשְׁכַּחְנָא לָךְ, אֵיזִיל אֲבַתְרָךְ וְנִתְחַבָּר כַּחֲדָא.

Transliteration

Due to a spiritual aspect of revealing light sometimes we will ask you to transliterate the Aramaic above yourself. In this way you will help to reveal a greater amount of light. You will find the link to transliterate the Hebrew and Aramaic at http://dailyzohar.com/hebtrans.php

Translation

Rabbi Elazar was traveling along a road, where he met Rabbi Pinchas ben Yair and his whinning donkey. Rabbi Pinchas said to him: From the note of gladness in the donkey's voice, I see that surely I shall meet someone here. When he emerged from under the brow of the hill, he saw Rabbi Elazar coming towards him and said: Assuredly, the omen of the DONKEY'S rejoicing has been fulfilled. Rabbi Elazar then came up to him and kissed him. He said to him: If you would like TO JOIN ME and go the same way, let us go together and if not, go your way. He replied: Indeed, I was going towards you and since I have found you, I will follow you and we can go together.

chanoch's Commentary

Rabbi Pinchas Ben Yair is the maternal grandfather of Rabbi Elazar. Why is this important to understand will become clear in the commentaries below. Do you think that this travel was physical or astral travel? If it is astral travel then we have a hint to mutual and combining astral travel techniques. Is the Donkey, which in Hebrew is Chamor, a metaphor for the physical world? Is Rabbi Pinchas riding the donkey which implies control of the physical or walking next to the donkey which would have a different meaning. What would walking beside the animal imply?

Pasook 11. from the Zohar on Parasha Shemini

פָּתַח רִבִּי פִּנְחָס וְאָמַר, יְבָרֶכְךָ יְיָ' מִצִּיּוֹן וּרְאֵה בְּטוּב וְגוֹ'. יְבָרֶכְךָ יְיָ' מִצִיּוֹן, מ"ט מִצִּיּוֹן. בְּגִין דְּהָא מִתַמָּן נָפְקֵי בִּרְכָאָן לְכֹלָּא. הה"ד כִּי שָׁם צִוָּה יְיָ' אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם. ובג"כ יְבָרֶכְךָ יְיָ' מִצִיּוֹן דְּהָא מִתַּמָּן נַפְקֵי בִּרְכָאן לְכֹלָּא. וּרְאֵה בְּטוּב יְרוּשָׁלָםִ, דִּבְגִינֵי צִיּוֹן יְרוּשָׁלָםִ אִתְבָּרְכָא, דְּכֵיוָן דְּצִיּוֹן אִתְמְלֵי בִּרְכָאן, כְּדֵין יְרוּשָׁלַםִ אִתְבָּרְכָא, וְאִשְׁתְּכָחוּ בָּהּ רַחֲמִים. וְכַד יְרוּשָׁלַםִ אִתְבָּרְכָא, כָּל עַמָּא אִתְבָּרְכָא.

Transliteration

Due to a spiritual aspect of revealing light sometimes we will ask you to transliterate the Aramaic above yourself. In this way you will help to reveal a greater amount of light. You will find the link to transliterate the Hebrew and Aramaic at http://dailyzohar.com/hebtrans.php

Translation

Rabbi Pinchas opened the discussion with the verse: "Hashem shall bless you out of Zion and you shall see the good of Jerusalem" (Tehilim 128:5). AND HE ASKS: Why "out of Zion"? HE ANSWERS: Because FROM ZION, WHICH IS THE YESOD OF MALCHUT, all blessings come out to all, as it is written: "For there Hashem has commanded the blessings, even eternal life" (Tehilim 133:3). Hence, "Hashem shall bless you out of Zion," since from there blessings emanate to everything. "And you shall see the good of Jerusalem." For the sake of Zion, Jerusalem “ WHICH IS MALCHUT“ is blessed, BECAUSE ZION IS THE YESOD OF MALCHUT and Mercy rests there. When Jerusalem is blessed, all the people are blessed.

chanoch's Commentary

What do you think the Zohar is explaining about the relation between Zion and Jerusalem. Jerusalem represents Malchut while Zion is Yesod of Malchut. Yesod has two aspects - the stem and the Crown. when they are united then Yesod is united with Malchut through the Crown. Is Zion always united with Jerusalem then Zion is the Crown. If not it is the stem which is sometimes separated from Malchut. Which is Jerusalem is important to understand this distinction.

Pasook 12. from the Zohar on Parasha Shemini

כָּל יְמֵי חַיֶּיךָ, דְּלָא יִתְחֲזֵי קֶשֶׁת בְּיוֹמָךְ, כְּמָה לְאָבוּךְ. וְעַל דָּא וּרְאֵה בְּטוּב יְרוּשָׁלָםִ כֹּל יְמֵי חַיֶּיךָ. וּרְאֵה בָנִים לְבָנֶיךָ, דַּחֲלֵי חַטָּאָה, חֲסִידִין, קַדִּישִׁין, כְּדֵין שָׁלוֹם עַל יִשְׂרָאֵל. מַאי שָׁלוֹם עַל יִשְׂרָאֵל. אֶלָּא, כְּמַאן דְּאָמַר שְׁלָמָא עַל רֵישֵׁיהּ דְּמַלְכָּא, דְּלָא יֶחְסַר כֹּלָּא. כַּךְ שָׁלוֹם עַל יִשְׂרָאֵל, בְּזִמְנָא דְּצַדִּיקַיָּיא יִשְׁתַּכְּחוּן בְּעָלְמָא.

Transliteration

Due to a spiritual aspect of revealing light sometimes we will ask you to transliterate the Aramaic above yourself. In this way you will help to reveal a greater amount of light. You will find the link to transliterate the Hebrew and Aramaic at http://dailyzohar.com/hebtrans.php

Translation

"All the days of your life" (Ibid.), MEANS that the rainbow shall not be seen in your days any more than it was in the days of your father, RABBI SHIMON BEN YOCHAI, IN WHOSE DAYS NO RAINBOW WAS SEEN, FOR THE RAINBOW ALLUDES TO JUDGMENT. Of that, IT IS WRITTEN: "And you shall see the good of Jerusalem all the days of your life," MEANING THAT ALL THE DAYS OF YOUR LIFE, YOU SHALL SEE THE GOOD OF MALCHUT NO JUDGMENTS WILL APPEAR IN HER. "And you shall see your children's children" (Tehilim 128:6), WHO WILL BE God-fearing, saintly and holy, and then, "peace upon Yisrael." "Peace upon Yisrael," is like saying, 'Peace be upon the head of the King, that he may lack nothing!' Thus there is peace upon Yisrael, NAMELY, UPON THE HEAD OF ZEIR ANPIN “ WHICH IS CALLED 'YISRAEL' WHEN HE HAS THE THREE FIRST SFIROT, WHICH ARE THE SECRET OF 'HEAD'. FOR THE NAME "YISRAEL" HAS THE LETTERS OF THE WORDS "LI- ROSH" (LIT. 'I HAVE A HEAD'). As long as there are righteous in the world, THERE IS PEACE UPON THE HEAD OF ZEIR ANPIN.

chanoch's Commentary

The word for peace is well known to be Shalom. The root of Shalom is Shalem which is whole or complete. This Zohar is hinting that when Israel becomes complete witch includes the whole 10 Sefirot including the upper 3 mental Sefirot of Keter - Chochmah - Binah then there will be Peace in a persons life and He will live to see the birth of his righteous grandchildren. This does not happen to many people and almost never to a generation throughout the cycle of history.

Pasook 13. from the Zohar on Parasha Shemini

פָּתַח ר' אֶלְעָזָר וְאָמַר, עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים וְתִפְאֶרֶת בָּנִים אֲבוֹתָם. בָּנִים הָא אוֹקִימְנָא. בְּנֵי בָנִים, אִלֵּין שְׁאָר כִּתְרֵי מַלְכָּא, כד"א וְכָל בָּנַיִךְ לִמּוּדֵי יְיָ'. וּכְתִיב בְּנֵי צִיּוֹן הַיְקָרִים, כד"א וְתִפְאֶרֶת בָּנִים אֲבוֹתָם, לָא מִתְעַטְּרָן בְּנִין אֶלָּא בַּאֲבָהָן. מִכָּאן אוֹלִיפְנָא, דִּבְנִין לָא מִתְעַטְּרֵי, וְלָא מִשְׁתַּקְיָין מִשַּׁקְיוּ דְּנַחֲלָא, אֶלָּא בְּזִמְנָא דַּאֲבָהָן מִתְעַטְּרָאן וּמִתְבָּרְכָאן, הֲדָא הוּא דִּכְתִּיב וְתִפְאֶרֶת בָּנִים אֲבוֹתָם.

Transliteration

Due to a spiritual aspect of revealing light sometimes we will ask you to transliterate the Aramaic above yourself. In this way you will help to reveal a greater amount of light. You will find the link to transliterate the Hebrew and Aramaic at http://dailyzohar.com/hebtrans.php

Translation

Rabbi Elazar opened the discussion with the verse: "Children's children are the crown of old men, and the glory of children is their fathers" (Mishlei 17:6). We have already explained that the word "children" MEANS CHESED, GVURAH, AND TIFERET OF ZEIR ANPIN, WHICH ARE 'CHILDREN' TO CHOCHMAH AND BINAH. "Children's children" are the other Sfirot of the King, NAMELY NETZACH, HOD AND YESOD, as it is written: "And all your children shall be taught of Hashem" (Yeshayah 54:13), WHICH ALLUDES TO NETZACH, HOD AND YESOD. It is also written: "The precious sons of Zion" (Eichah 4:2), THAT IS, NETZACH, HOD AND YESOD OF ZEIR ANPIN, WHICH COMBINE WITH ZION “ NAMELY, YESOD OF MALCHUT". This is like the words, "And the glory of children is their fathers," WHICH MEANS THAT the children, CHESED, GVURAH AND TIFERET, are only crowned through their fathers, WHO ARE CHOCHMAH AND BINAH, THE PARENTS OF CHESED, GVURAH AND TIFERET. From that verse, we have learned that the children “ CHESED, GVURAH AND TIFERET“ are only crowned and revived by the running stream, WHICH IS BINAH, when the fathers, CHOCHMAH AND BINAH, are crowned and blessed BY THE KETER, as is written: "And the glory of children is their fathers."

chanoch's Commentary

There are many levels of understanding to this Pasook. One level is a physical idea that children are relating to each other by the words you may have heard children say in their discussion. "My father is stronger/better/more important etc than your father. This is the meaning of the "glory of children". Another level is the surface meaning of the Pasook that the code words are describing the different Sefirot. There are other levels as well.

Pasook 14. from the Zohar on Parasha Shemini

עַד דַּהֲווֹ אָזְלֵי, מָטָא עִדָּן צְלוֹתָא, נַחְתּוּ וְצַלּוּ. עַד דַּהֲווֹ מְצָלֵי, קַפְטָר חַד חִוְיָא בְּרַגְלוֹי דְּחֲמָרָא, דְּרִבִּי פִּנְחָס. קַפְטָא וְגָעָא תְּרֵי זִמְנֵי. בָּתַר דְּסִיְּימוּ צְלוֹתָא, אָמַר רִבִּי פִּנְחָס, וַדַּאי צַעֲרָא הוּא לִבְעִירָא דִּילִי, דְּהָא יוֹמָא דָּא אַקְדִּימְנָא, וַהֲוֵינָא מַרְחִישׁ בְּאוֹרַיְיתָא, וְאַעְבַּר לִי בַּאֲתַר דְּלִכְלוּכָא שַׁרְיָא, וְהַשְׁתָּא מְצַעֲרֵי לָהּ. קָמוּ וְחָמוּ חַד חִוְיָא קָטִיר אֲרַגְלֵיהּ, א"ר פִּנְחָס, חִוְיָא חִוְיָא, זִיל וְאַסְחַר קוּטְרָךְ, בְּקִטְפוּרָא דְּחוּרָא. אַדְּהָכִי אִתְנְשַׁר חִוְיָא, וְנָפַל קַפְסִירֵי קַפְסִירֵי.

Transliteration

Due to a spiritual aspect of revealing light sometimes we will ask you to transliterate the Aramaic above yourself. In this way you will help to reveal a greater amount of light. You will find the link to transliterate the Hebrew and Aramaic at http://dailyzohar.com/hebtrans.php

Translation

As they were going along, the time of prayer arrived, so they dismounted and said their prayers. While they were praying, a serpent wound itself ROUND the legs of the donkey of Rabbi Pinchas, which was frightened and thereupon uttered two cries. After they had finished praying, Rabbi Pinchas said: Assuredly, my animal is in pain, for IT IS BEING PUNISHED “ BECAUSE earlier in the day, while MY LIPS were uttering words of Torah, THE DONKEY took me through a place where there was dung. THAT IS WHY it is now in pain. As they stood up, they saw the serpent coiled round the donkey's legs, and Rabbi Pinchas said: Snake, snake, go and wind yourself round YOUR OWN nest. At this, the snake detached himself FROM THE ANIMAL'S LEG, and fell into pieces.

chanoch's Commentary

This is a hint to the removal of the Satan and the Angel of Death from the physical world which is also the energy of the year 5775 as we know. Does fell into pieces mean the death of Satan - Baruch HaShem? or does it mean that the pain and suffering will become less chaotic as part of the process leading to Mashiach and the Third Temple along with the Resurrection of the Dead?