Zohar Shemini - Section 4 - "And It Came To Pass On The Eight Day"

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

Zohar Sulam Commentary on Parasha Shemini Section 4

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:

Rabbi Elazar tells of the supernal oil, the abundance of Chochmah in Binah, that flows to the seven Sfirot, and how those seven lamps (the Sfirot) are lit from it. The discussion turns on the seven days in "And you shall not go out from the door of the Tent of Meeting for seven days," and then on the eighth day of the sacrifice. We are reminded that acts below are reflected above. We learn why a ram and a calf were offered by Aaron, and why the people had to bring a bullock and a ram. On that day there was peace everywhere, and the sin of the golden calf was wiped out. But later Nadab and Abihu caused wrath to descend on the world again, and we read of the many ways they spoiled the joy of Yisrael. Rabbi Pinchas stresses that there must be a Male and a Female, and that the priest must be married before he is allowed to enter the sanctuary. When a man comes to his wife with love he awakens a supernal coupling as well. Rabbi Yosi says that God has mercy on the world for the sake of Jacob and Abraham, since He made them the Holy Chariot to shield the whole world. When God created the world He created the world with Isaac, or Judgment; but when he saw that judgment would not endure, he made the world endure by Abraham, Chesed. Then he joined Jacob, Mercy, with Isaac and thus the whole world is supported by Abraham and Jacob. There is a long discussion of the appropriate animal for the sin offering and the peace offering. Lastly we are told that the priest must have no blemish, but must be perfect so that he does not cause a blemish above.

THE RELEVANCE OF THE PASSAGE:

The relavance of this section is not yet revealed

Pasook 26. from the Zohar Sulam Commentary on Parasha Shemini

פָּתַח רִבִּי אֶלְעָזָר וְאָמַר וַיְהִי בַּיוֹם הַשְּׁמִינִי קָרָא וְגוֹ'. וַיְהִי בַּיוֹם הַשְּׁמִינִי, מַאי יוֹם הַשְּׁמִינִי. אֶלָּא כְּתִיב וּמִפֶּתַח אֹהֶל מוֹעֵד וְגוֹ', כִּי שִׁבְעַת יָמִים יְמַלֵּא אֶת יֶדְכֶם. כִּי שִׁבְעַת, בְּשִׁבְעַת יָמִים מִבָּעֵי לֵיהּ, אוֹ שִׁבְעָה יָמִים יְמַלֵּא אֶת יֶדְכֶם, מַאי כִּי שִׁבְעַת יָמִים יְמַלֵּא.

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

Rabbi Elazar opened the discussion with the verse: "And it came to pass on the eighth day" (Vayikra 9:1). HE ASKS: Why does the scripture mention the eighth day? For it has a reference to the verse: "And you shall not go out from the door of the Tent of Meeting for seven days...for seven days shall He consecrate you" (Vayikra 8:33). HE CONTINUES, ASKING: Why is it written "seven days" and not "in seven days"?

chanoch's Commentary

There is a basic question being asked in this pasuk. What is the spiritual difference in meaning between the number 7 and the number 8. The logical answer to this question is 7 refers to the physical world while 8 refers to the spiritual worlds. We will learn in this section that Logic is not always the best answer to a spiritual question.

Pasook 27. from the Zohar Sulam Commentary on Parasha Shemini

אֶלָּא, זַכָּאִין אִינּוּן כַּהֲנֵי, דְּמִתְעַטְּרֵי בְּעִטְרוֹי דְּמַלְכָּא קַדִּישָׁא, וּמְשִׁיחִין בִּמְשַׁח רְבוּת קַדִּישָׁא, בְּגִין דְּאִתְּעַר מִשְׁחָא עִלָּאָה, דְּמַשְׁקֵי לְכָל שִׁבְעָה, וְאִתְמַשְּׁחָן מֵהַהוּא רְבוּת קַדִּישָׁא, וְאִתְדְּלָקוּ מִנֵּיהּ כָּל אִינּוּן שִׁבְעָה בּוּצִינִין, וְהַאי מְשַׁח רְבוּת הוּא כְּלָלָא דְּכָל שִׁבְעָה, וְכֻלְּהוּ בֵּיהּ אִתְכְּלִילוּ.

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

Happy are the priests who are crowned with the crowns of the Holy King, WHO IS ZEIR ANPIN, HIS CROWNS ARE THE LIGHTS OF BINAH and are anointed with the holy anointing oil. Thereby, the supernal oil WHICH IS THE ABUNDANCE OF CHOCHMAH, WHICH IS IN BINAH is activated, and it moistens all the seven SFIROT (CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT), which are anointed with that holy oil OF BINAH. All those seven lamps NAMELY THE SEVEN SFIROT are lit from her and that holy oil, WHICH IS BINAH, which comprised all the seven. THEREFORE, IT IS SAID OF THEM: "FOR SEVEN DAYS SHALL HE CONSECRATE YOU," MEANING THAT SEVEN DAYS ARE THE SEVEN SFIROT, WHICH ARE INCLUDED WITHIN BINAH. THEY WILL CONSECRATE YOUR HANDS WITH THE HOLY OIL, AND BY THAT THEY PASS THE ABUNDANCE INTO THE SEVEN SFIROT OF ZEIR ANPIN for all THOSE SEVEN SFIROT are included IN BINAH.

chanoch's Commentary

In this pasuk with the help of Rabbi Ashlag, we are told that the 7 Sefirot of Zeir Anpin is concealed in Binah. Why this is true is not clear as it has not yet been answered. To help us understand this answer when it is answered requires to understand the term "abundance of Chochmah". This is an expansion of Chochmah. Chochmah like HaShem is always looking to expand. This essence of Chochmah only has Binah to expand into before it is somewhat limited by Binah's essence. If you do not understand this comment then send me an email at yeshshem@hotmail.com with your question.

Pasook 28. from the Zohar Sulam Commentary on Parasha Shemini

וְתָנֵינָן שִׁיתָא אִינּוּן, וְכֻלְּהוּ אִתְכְּלִילָן בְּהַאי, וְדָא הוּא כְּלָלָא דְּכֻלְּהוּ, וּבְגִין כַּךְ שִׁבְעַת יָמִים יְמַלֵּא, דְּהָא בְּהַאי תַּלְיָין. וְעַ"ד, אִקְרֵי כ"י, בַּת שֶׁבַע. מַאי אִיהִי בַּת שֶׁבַע. דְּאִיהִי כְּלִילָא מִשִּׂיתָא אָחֳרָנִין.

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

We have learned that there are only six days CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD and they are included IN BINAH, who encompasses all of them. THEREFORE, SHE IS CONSIDERED AS ONE DAY HERSELF and, therefore, IT IS WRITTEN: "For seven days shall He consecrate you," WHICH DAYS ARE THE SEVEN SFIROT CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD OF ZEIR ANPIN, TOGETHER WITH BINAH. They depend upon Her CHESED, GVURAH TIFERET, NETZACH, HOD, AND YESOD OF ZEIR ANPIN DEPEND UPON BINAH AND HENCE, SHE IS COUNTED AMONG THEM. Therefore, the Congregation of Yisrael, WHICH IS MALCHUT, is called 'Bathsheba' (lit. 'daughter of seven'), for she is the consummation of six other SFIROT. IF IT IS SO, SHE SHOULD HAVE BEEN CALLED 'DAUGHTER OF SIX', BUT TOGETHER WITH HER OWN ASPECT SHE IS SEVEN. IN THIS CASE ALSO, BINAH INCLUDES ALL THE OTHER SIX, AND SHE HERSELF IS CONSIDERED AS ONE DAY TO BE COUNTED. THEREFORE, THERE ARE SEVEN DAYS.

chanoch's Commentary

With the commentary of Rabbi Ashlag this verse is clear as written. It is not truly clear as it does not tell us why it is necessary for Zeir Anpin to elevate to be concealed in Binah and it also does not explain if Binah being called one day refers to Binah itself or if it represents the unity of all things below Binah.

Pasook 29. from the Zohar Sulam Commentary on Parasha Shemini

כֵּיוָן דְּהַאי שִׁבְעָה, אַשְׁלִים לְהוּ לְכַהֲנֵי, וְאַעְטַּר לוֹן, וּמָשַׁח לוֹן בְּכֹלָּא, כַּד מָטוּ לִכ"י דְּאִיהִי תְּמִינָאָה, אִתְפְּקַד אַהֲרֹן לְקָרְבָא עֵגֶל, בְּגִין דְּאִיהוּ בְּרֵיהּ דְּפָרָה, לְכַפָּרָא עַל הַהוּא חוֹבָא דְּעֵגֶל אָחֳרָא דַּעֲבַד אַהֲרֹן, וְחָב לְגַבֵּי פָּרָה, דְּאִיהִי תְּמִינָאָה, שְׁלִימוּ דֶּאֱמוּנֵי יִשְׂרָאֵל. וְאִשְׁתְּכַח כַּהֲנָא שְׁלִים בְּכֹלָּא, בִּתְמַנְיָא מִינֵי לְבוּשִׁין דִּיקָר, שְׁלִים בְּכָל כִּתְרִין, שְׁלִים לְעֵילָּא, שְׁלִים לְתַתָּא.

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

Those seven, WHICH ARE BINAH WITH THE SIX DAYS INCLUDED WITHIN, AS IT IS MENTIONED ABOVE, were perfected and adorned and anointed by the priests in everything. When they reached the Congregation of Yisrael, WHICH IS MALCHUT, being the eighth DAY, WHICH COMES AFTER THE SEVEN DAYS BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD Aaron was ordered to offer a calf which is the son of a cow, WHICH ALLUDES TO MALCHUT. This was to atone for the sin of that other 'calf' whom Aaron created, thereby sinning against the "cow" WHICH IS MALCHUT, and which is the eighth DAY OF THOSE SEVEN DAYS MENTIONED ABOVE, FOR SHE IS CALLED 'the peaceable and faithful in Yisrael'. THEN, the priest is considered complete in all, in the eight different vestments of glory, complete in all the Sfirot above and below.

chanoch's Commentary

The Zohar teaches many things in this pasuk. Why does Zeir Anpin need to be elevated to Binah and concealed is answered. Since Binah is too large and bright to descend into our world Zeir Anpin and the six Sefirot needs to elevate so that they will become Lit by the energy of Binah. Why this must be done in concealment is also answered since Malchut can not yet handle this much energy.

Pasook 30. from the Zohar Sulam Commentary on Parasha Shemini

וּבְכֹלָּא, בָּעֵי לְאַחֲזָאָה עוֹבָדָא. וְעַ"ד אִתְעָבֵיד בֵּיהּ בְּאַהֲרֹן עוֹבָדָא לְתַתָּא, בְּגִין דְּיִתְּעַר הָכִי לְעֵילָּא, וְיִשְׁתְּכַּח כֹּלָּא בְּגַוְונָא חַד, וּכְדֵין אִתְבָּרְכָאן עָלְמִין כֻּלְּהוּ, וּמִשְׁתַּכְחִין בִּרְכָאן עַל יְדָא דְּכַהֲנָא. וְהָכָא אִשְׁתְּלִים כַּהֲנָא בְּכֹלָּא כַּדְקָא חֲזֵי.

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

On all occasions above, some kind of act must be manifested BELOW. Therefore, a ceremony was performed with Aaron below, MEANING THAT HE DID NOT LEAVE THE TABERNACLE FOR SEVEN DAYS AND HE OFFERED THE SACRIFICE ON THE EIGHTH DAY. By that act, he elicited a reaction above and, in this way, all becomes one and all the worlds are blessed through the priest. By this act, the priest was made complete, with all PERFECTION, as he should be.

chanoch's Commentary

The Priest is concealed for 7 full days. This means that, as an example if a Priest enters the Ohel Moed - Tent of Meeting at noon on Day 1 he does not leave the Tent until Noon on Day 8. This is because, if he left on Day 7 he would not have completed a full 7 days. By being concealed for 7 days he becomes perfected. This is a spiritual law that one must learn. This is why many of the Prophets went into the desert alone to become perfected. This is very difficult to do in a city and especially so in our modern world.

Pasook 31. from the Zohar Sulam Commentary on Parasha Shemini

עֵגֶל לָמָּה. דִּכְתִּיב עֵגֶל בֶּן בָּקָר לְחַטָּאת, בְּגִין הַהוּא חַטָּאת, דַּעֲבַד בְּקַדְמֵיתָא. וְאַיִל לְעוֹלָה, מ"ט אַיִל. בְּגִין אַיִל דְּיִצְחָק, דַּהֲוָא עוֹלָה תְּמִימָה, וְהַאי אִתְחֲזֵי לְקָרְבָא, לְאַשְׁלְמָא כֹּלָּא. וְהַאי אֲתַר, מִסִּטְרָא דְּיִצְחָק אִשְׁתְּאַב. וְהַאי אַיִל בְּגִין אַיִל דְּיִצְחָק מִתְקָרְבָא עוֹלָה, דְּהָא עוֹלָה לְעֵילָּא סַלְּקָא, וּבְגִין לְאַעְטְּרָא לָהּ בִּשְׁלֵימוּתָא. עֵגֶל וְאַיִל: עֵגֶל בְּגִינָהּ, כִּדְקָאַמְרָן. אַיִל, לְאַשְׁלְמָא לָהּ בִּשְׁלִימוּ דְּיִצְחָק כַּדְקָא חֲזֵי.

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

Why a calf? It is written: "Take you a young calf for a sin offering" (Vayikra 9:2), MEANING that he had to bring a sin offering on account of THE SIN OF THE CALF he had previously committed, and also a "ram for a burnt offering." HE ASKS: Why DID HE OFFER a ram? HE ANSWERS: Because of the ram of Isaac, NAMELY THE RAM THAT ABRAHAM OFFERED INSTEAD OF ISAAC, FOR THAT WAS THE SECRET OF THE SWEETENING OF ISAAC. It was a perfect burnt offering, and THIS RAM also was brought to make the sacrifice complete, MEANING TO SWEETEN THE LEFT AND COMPLETE IT. This place, WHICH IS MALCHUT, draws from the side of Isaac, SINCE MALCHUT IS BUILT FROM THE LEFT SIDE, WHICH IS ISAAC. THEREFORE, IT SHOULD HAVE BEEN COMPLETED FROM THAT SIDE. This ram was brought as a burnt offering (due to Isaac's ram,) for it ascends aloft TO BINAH, to crown MALCHUT with perfection. A calf and a ram. The calf was for Her TO CORRECT THE DEFECT AARON HAD MADE IN MALCHUT BY MAKING THE GOLDEN CALF and a ram to complete Her properly with the perfection of Isaac. FOR ISAAC HIMSELF IS THE SECRET OF THE LEFT, THE OX, WHOSE SECRET OF PERFECTION AND SWEETNESS IS THE RAM.

chanoch's Commentary

Do you know the difference between a calf and a ram and an Ox? A ram is a male lamb. A calf is a baby cow either male or female. An Ox is an adult male cow. Does this clarify the above pasuk? Aaron helped to build the Golden Calf. This sin was foregiven so why does a Priest need to bring a calf since Aaron already did so? This explanation is my own. A priest needs to bring a calf since he is unifying with the energy of Aaron and in order to do this he must also expunge all of his golden calves - idols in order to manifest that unity with Aaron the chariot for Hod who transform himself into a chariot for Chesed.

Pasook 32. from the Zohar Sulam Commentary on Parasha Shemini

וְיִשְׂרָאֵל דְּחָבוּ עִמֵּיהּ דְּכַהֲנָא בְּהַאי, מַקְרִיבִין כְּגַוְונָא דָּא, דִּכְתִּיב וְשׁוֹר וְאַיִל לִשְׁלָמִים לִזְבּוֹחַ לִפְנֵי יְיָ'. שׁוֹר, עַל מַה דְּחָבוּ. וְאַיִל לְאַשְׁלְמָא לְהַאי אֲתַר בִּשְׁלִימוּ דְּיִצְחָק.

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 Yisrael SHARED THE sin of the priest, THE SIN OF THE GOLDEN CALF, and had to bring a similar offering, as it is written: "Also a bullock and a ram for peace offerings to sacrifice before Hashem" (Vayikra 9:4). An ox is for their sin, which they had BY MAKING THE GOLDEN CALF MEANING TO CORRECT THAT SIN. A ram is to complete this place, WHICH IS MALCHUT, with the perfection of Isaac, AS EXPLAINED ABOVE

chanoch's Commentary

what is a bullock? It is a male bovine or cow. It is another word for ox. Did you recognize the difference in the animals brought for sacrifice between a priest and an Israeli. It sounds similar then why use different words. Why is a bullock and not a calf? These details are important to recognize.

Pasook 33. from the Zohar Sulam Commentary on Parasha Shemini

מ"ש בְּכַהֲנָא דִּכְתִּיב בֵּיהּ עֵגֶל לְחַטָּאת, וְלָא כְּתִיב בְּיִשְׂרָאֵל שׁוֹר לְחַטָּאת. אֶלָּא, יִשְׂרָאֵל הָא קַבִּילוּ עוֹנְשָׁא בְּקַדְמֵיתָא, וּבְגִין דְּקַבִּילוּ עוֹנְשָׁא בְּכַמָה אֲתַר, עַל דָּא קוּדְשָׁא בְּרִיךְ הוּא לָא בָּעָא לְאַדְכְּרָא לוֹן חוֹבַיְיהוּ כִּדְקַדְמֵיתָא, וְעַל דָּא לָא כְּתִיב הָכָא לְחַטָּאת, אֶלָּא לִשְׁלָמִים, בְּגִין לְאַחֲזָאָה שְׁלָמָא, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא בִּשְׁלָמָא בְּהוּ בְּיִשְׂרָאֵל עַל דָּא.

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

HE ASKS : Why is the term, "a young calf for sin offering," used in connection with the priest, while for Yisrael it does not say 'an ox for a sin offering'? HE ANSWERS: Because Yisrael were already punished in many places, MEANING IN SEVERAL WAYS BY THE SONS OF LEVI AND THE WATERING. Therefore, the Holy One, blessed be He, did not wish to mention their sin as before. Hence, it is not written here 'sin offering', but "for a peace offering," as a sign of peace and to show that the Holy One, blessed be He, has reconciled with the children of Yisrael in respect to this.

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chanoch's Commentary

In my opinion, there is an additional reason for this change. Teshuvah is a process that proceeds in steps. One brings a sin offering and needs to complete his or her Teshuvah with a peace offering.

Pasook 34. from the Zohar Sulam Commentary on Parasha Shemini

אֲבָל אַהֲרֹן, דְּהָא לָא קַבִּיל עוֹנְשָׁא מִצְּלוֹתָא דְּמֹשֶׁה, דִּכְתִּיב וּבְאַהֲרֹן הִתְאַנַּף יְיָ' וְגוֹ'. וּכְתִיב וָאֶתְפַּלֵּל גַּם בְּעַד אַהֲרֹן בָּעֵת הַהִיא, וְעַד כְּעַן חוֹבָא הֲוָה תָּלֵי, כְּתִיב וְעֵגֶל בֶּן בָּקָר לְחַטָּאת, לְחַטָּאת וַדַּאי, בְּגִין דִּיְכַפֵּר חוֹבֵיהּ, וְיִתְדַכֵּי וְיִשְׁתְּלִים בְּכֹלָּא.

Transliteration

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Translation

Aaron, however, was not punished FOR THE SIN OF THE GOLDEN CALF, BECAUSE OF the prayer of Moses, as is written: "And Hashem was very angry with Aaron to have destroyed him" (Devarim 9:20). It is also written: "And I prayed for Aaron also at the same time" (Ibid.). His guilt still hung over him, so it is written: "a young calf for a sin offering." It is assuredly a sin offering, for he had to be atoned and purified to reach perfection completely.

chanoch's Commentary

The verse is explaining the difference between a perpetrator of a manifested sin and the other people who receive part of the effect of that sin as well. This is my opinion. To be more explicit, one might live in a commuity that experienced a drive by murder. The people in the car are the cause while all of the people in the community also are partially responsible since they did not reveal sufficient light for the people in the car to realize that they should not do this.

Pasook 35. from the Zohar Sulam Commentary on Parasha Shemini

וּבְהַהוּא יוֹמָא אִשְׁתְּלִימוּ עִלָּאִין וְתַתָּאִין. וְאִשְׁתְּכַח שְׁלָמָא בְּכֹלָּא, בְּחֶדְוָותָא דִּלְעֵילָּא וְתַתָּא וְאִלְמָלֵא דְּאִשְׁתְּכַח עִרְבּוּבְיָא דִּבְנֵי אַהֲרֹן בְּהַהוּא יוֹמָא, מִן יוֹמָא דְּאִסְתָּלָקוּ יִשְׂרָאֵל מִן יַמָּא, לָא אִשְׁתְּכַח חֶדְוָותָא דְּעִלָאֵי וְתַתָּאֵי כְּהַהוּא יוֹמָא. בְּהַהוּא יוֹמָא אִתְעַבָּר הַהוּא חוֹבָא מִן עָלְמָא, וְאִשְׁתְּכָחוּ כַּהֲנָא וְיִשְׂרָאֵל מִתְדַּכְּאָן מִנֵּיהּ. הַהוּא יוֹמָא, אִתְעֲבָרוּ כָּל אִינּוּן מְקַטְרְגִין דִּלְעֵילָּא, וַהֲווֹ אַזְלִין וְשָׁטָאן בְּסַחֲרָנַיְיהוּ דְּיִשְׂרָאֵל, וְלָא אִשְׁתְּכָחוּ בְּהַהוּא עִדָנָא.

Transliteration

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Translation

On that day, the upper and lower beings reached their perfection and there was peace everywhere, a joy above and below. If not for the event of the sons of Aaron on that day, there would have been no such joy above and below from the day that Yisrael came up from the sea. On that day, the sin OF THE GOLDEN CALF was wiped out from the world and the priests and the children of Yisrael were cleansed of it. On that day, all the Accusers above departed, they circled around Yisrael, and found nothing they could accuse them for.

chanoch's Commentary

Is this pasuk hyperbole or is it an actual statement of truth?

Pasook 36. from the Zohar Sulam Commentary on Parasha Shemini

עַד דְּגָרִים שַׁעֲתָא, וְקָמוּ נָדָב וַאֲבִיהוּא וְעִרְבְּבוּ חֶדְוָותָא דְּכֹלָּא. וְאִשְׁתְּכַח רוּגְזָא בְּעָלְמָא, הה"ד, וַיֵּרָא כְבוֹד יְיָ' אֶל כָּל הָעָם, מִיַד וַיִּקְחוּ שְׁנֵי בְנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וְגוֹ'.

Transliteration

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Translation

This was until the hour arrived when Nadab and Abihu rose up and spoiled the general joy, so that wrath descended on the world, as it is written: "And the glory of Hashem appeared to all the people" (Vayikra 9:23). Then at once, "the sons of Aaron took each of them his censer" (Vayikra 10:1).

chanoch's Commentary

Did you ask when was that hour? This hour is also the time of day when the majority of crime takes place in the world even today. That is the hour after sundown. As a student of Kabbalah can you explain why this is truth?

Pasook 37. from the Zohar Sulam Commentary on Parasha Shemini

תְּנָן, בְּהַהוּא יוֹמָא חֶדְוָותָא דִּכ"י הֲוַות, לְאִתְקַטְּרָא בְּקִיטוּרָא דִּמְהֵימְנוּתָא בְּכֻלְּהוּ קִשְׁרִין קַדִּישִׁין. דְּהָא קְטֹרֶת קָשִׁיר כֹּלָּא כַּחֲדָא, ובג"כ אִקְרֵי קְטֹרֶת. וְאִינּוּן אָתוּ, וּקְשִׁירוּ כָּל אִינּוּן אָחֳרָנִין כַּחֲדָא, וְשָׁרוּ לָהּ לְבַר, דְּלָא קָשְׁרוּ לָהּ בַּהֲדַיְיהוּ, וּקְשִׁירוּ מִלָּה אָחֳרָא. וּבְגִין כַּךְ, אַזְהַר לוֹן לְכַהֲנֵי לְבָתַר, דִּכְתִּיב בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ.

Transliteration

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Translation

We have learned that on this day it was the joy of the Congregation of Yisrael, WHICH IS MALCHUT, to be united by the bond of Faith with all holy ties, NAMELY, ALL THE SFIROT OF ZEIR ANPIN, for incense binds (Heb. mekasheret) all together as one. Therefore, its name is Ketoret, and NADAB AND ABIHU came and linked all others FROM THE OTHER SIDE together and left Her, MALCHUT, outside, for they did not link Her with THE SFIROT OF ZEIR ANPIN. They linked up something else INSTEAD OF MALCHUT. Therefore, He warned the priests, as it is written: "Thus shall Aaron come into the holy place" (Vayikra 16:3), MEANING THAT HE SHOULD LINK MALCHUT WHICH IS CALLED 'THUS'.

chanoch's Commentary

The warning here is to us - the Children of Israel who need to become priests to the other nation. Link Malchut not the Other Side.

Pasook 38. from the Zohar Sulam Commentary on Parasha Shemini

וּבְכַמָּה גַּוְונִין עִרְבְּבוּ חֶדְוָותָא דכנ"י. חַד דְּלָא אִתְנְסִיבוּ, וְלָא אִתְחַזְיָין לְקָרְבָא, וּלְאִתְבָּרְכָא עָלְמִין עַל יְדַיְיהוּ. וְחַד דְּלָא הֲוָה שַׁעֲתָא כַּדְקָא יֵאוֹת. וְחַד דְּדַּחֲקוּ שַׁעֲתָא. וְחַד, דְּהָא מִקַּדְמַת דְּנָא, נָפַק נִימוּסָא דִּלְהוֹן, וַיַּקְרִיבוּ לִפְנֵי יְיָ' אֵשׁ זָרָה וְגוֹ'. וַדַּאי מִלָּה אָחֳרָא אִתְקְשָּׁרוּ בְּקִשּׁוּרָא דָּא, וְשָׁרוּ לכנ"י לְבַר. 38 (ב). אָ"ל רִבִּי פִּנְחָס, לָא תֵּימָא דְּאִינּוּן שָׁארוּ לָהּ לְבַר, אֶלָּא כ"י לָא אִתְקַשְּׁרָא עַל יְדַיְיהוּ. דְּהָא בְּכָל אֲתַר דְּלָא אִשְׁתְּכַח דְּכַר וְנוּקְבָּא, כ"י לָא שַׁרְיָא בֵּינַיְיהוּ כְּלַל. בְּגִין כַּךְ אַזְהַר לְכַהֲנֵי, דִּכְתִּיב בְּזֹאת יָבֹא אַהֲרֹן אֶל הַקֹּדֶשׁ, דְּיִשְׁתְּכַח דְּכַר וְנוּקְבָּא. וְעַל דָּא לָא יִיעוּל כַּהֲנָא לְקוּדְשָׁא, עַד דְּיִתְנְסִיב. בְּגִין דְּיִשְׁתָּתַּף בְּקִשּׁוּרָא דִּכ"י. דְּמַאן דְּלָא אִנְסִיב, שָׁארִי לָהּ לִכ"י לְבַר, וְהִיא לָא אִשְׁתַּתְּפָא בַּהֲדֵיהּ, וְעַל דָּא אִשְׁתְּכַח עִרְבּוּבְיָא בְּהַהוּא יוֹמָא לְגַבַּיְיהוּ.

Transliteration

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Translation

In many ways, they spoiled the joy of the Congregation of Yisrael. They did not marry a woman, for they were not worthy of an offering and the worlds were not blessed by them. Also, the time was not proper FOR OFFERING THE INCENSE, FOR IT WAS NOT IN THE TIME OF LIGHTING THE CANDLES; and they also hurried the time OF INHERITING THE PRIESTHOOD WHILE THEIR FATHER WAS STILL ALIVE. Even before THEY OFFERED THE INCENSE, they were doomed, AS IS WRITTEN: "And offered strange fire before Hashem" (Vayikra 10:1). Another thing, MEANING THE OTHER SIDE, was linked up by that tie, and they left the Congregation of Yisrael, WHICH IS MALCHUT, outside. Rabbi Pinchas said to him: Do not say that they made Her dwell outside, but that the Congregation of Yisrael was not linked through them WITH ZEIR ANPIN, for the Congregation of Yisrael does not rest at all upon a place where there are no Male and Female. Therefore, He warned the priests, as it is written: "Thus shall Aaron come into the holy place," MEANING that there is a Male and a Female, OTHERWISE "THUS," WHICH IS MALCHUT, WILL NOT REST UPON IT. Therefore, a priest must not enter the sanctuary until he is married in order that he may have a share in the union of the Congregation of Yisrael. For he who does not marry leaves the Congregation of Yisrael outside, and She does unite with him. Therefore they were in tumult on that day

chanoch's Commentary

Blessings do not rest on a physical item when it is in lack. This is one reason that we need to remain joyful no matter what we experience. Did you ask your self the question - since the Children of Israel are going to be Priests to the other nations they have to be married to the Shechinah. This will only happen for the nation during the days of Mashiach, we can not be Priests to the other nations yet. An individual can become a Priest to other nations but not yet the whole nation. This is my opinion.

Pasook 39. from the Zohar Sulam Commentary on Parasha Shemini

וַיְהִי בַּיוֹם הַשְּׁמִינִי, רִבִּי יוֹסֵי פָּתַח וְאָמַר, כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים כֵּן רַעְיָתִי בֵּין הַבָּנוֹת. כְּשׁוֹשַׁנָּה בֵּין הַחוֹחִים, דָּא כְּנֶסֶת יִשְׂרָאֵל, וְהָא אוּקְמוּהָ דְּקוּדְשָׁא בְּרִיךְ הוּא מְשַׁבַּח לָהּ לִכְנֶסֶת יִשְׂרָאֵל, וַחֲבִיבוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא לָקֳבְלָהָא, לְאִתְדַּבְּקָא בָּהּ. וְעַל דָּא, מַאן דְּאִנְסִיב, בָּעֵי לְשַׁבְּחָא לֵיהּ לקוּדְשָׁא בְּרִיךְ הוּא, וּלְשַׁבְּחָא לָהּ לכנ"י, דְּהָא תָּנֵינָן בְּכֹלָּא בָּעֵי לְאַחֲזָאָה עוֹבָדָא, כְּמָה דְּאִיהוּ ב"נ מִתְדְּבַק בְּבַת זוּגֵיהּ, וַחֲבִיבוּתָא דִּילֵיהּ לָקֳבְלָהּ, כַּד אָתֵי לְמִפְלַח קָמֵי מַלְכָּא קַדִּישָׁא, הוּא אִתְּעַר זִוּוּגָא אָחֳרָא, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא חֲבִיבוּתָא דִּילֵיהּ לְאִתְדַּבְּקָא בכ"י, וּמַאן דְּאִתְעַר מִלָּה, קוּדְשָׁא בְּרִיךְ הוּא מְבָרֵךְ לֵיהּ, וכ"י מְבָרְכָא לֵיהּ, וְהָא אִתְּמַר.

Transliteration

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Translation

"And it came to pass on the eighth day." Rabbi Yosi opened the discussion, saying: "Like the lily among thorns, so is my love among the daughters" (Shir Hashirim 2:2). "Like the lily among thorns" is the Congregation of Yisrael. It was explained that the Holy One, blessed be He, praises the Congregation of Yisrael and His love is for Her, to cleave to her. Therefore, he who marries a woman should praise the Holy One, blessed be He, and the Congregation of Yisrael, for we have learned that one should fulfill any COMMANDMENT WITH LOVE, as one who cleaves to his spouse and devotes his affection to her. When he comes to serve before the Holy One, blessed be He, he awakens another SUPERNAL coupling that of the Holy One, blessed be He for He desires to cleave to the Congregation of Yisrael. He blesses him for this and the Congregation of Yisrael blesses him, as we already have learned.

chanoch's Commentary

This pasuk is explaining that HaShem Blesses the Priest and also the Congregation of Israel which is Malchut. Thus the Priest when serving HaShem in the Temple unifies both the Zeir Anpin - HaShem and Malchut.

Pasook 40. from the Zohar Sulam Commentary on Parasha Shemini

וְעַל דָּא שְׁבָחָא דְּקוּדְשָׁא בְּרִיךְ הוּא דִּמְשַׁבַּח לָהּ לִכ"י, כְּשׁוֹשַׁנָּה דְּאִיהִי בֵּין הַחוֹחִים, דְּאִיהִי מְעַלְּיָא וְסַלְּקָא עַל כֹּלָּא. כַּךְ כְּנֶסֶת יִשְׂרָאֵל בֵּין שְׁאָר אוּכְלוּסִין, בְּגִין דְּהִיא סַלְּקָא וּמִתְעַטְּרָא עַל כֹּלָּא. וְדָא שׁוֹשַׁנָה בֵּין הַחוֹחִים, וְאֶתְרוֹג בֵּין הַחוֹחִים, לְאַחֲזָאָה שְׁבָחָא דִּכ"י, עַל כֹּלָּא.

Transliteration

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Translation

Therefore, the praise with which the Holy One, blessed be He, praises the Congregation of Yisrael, WHICH IS MALCHUT, is of the lily among thorns. As it is the best of all and rises above all, so does the Congregation of Yisrael rise among the other legions and is crowned over all. That is the "lily among thorns," and the "citron among thorns," FOR A "LILY" AND A AN ETROG ARE THE NAMES OF MALCHUT WHICH IS AMONG THE THORNS, to show the praise of the Congregation of Yisrael above all.

chanoch's Commentary

If one realizes that the thorns are the other nations then this becomes clear as written and it opens up a deeper understanding of the Shir HaShirim - the Song of Songs as well.

Pasook 41. from the Zohar Sulam Commentary on Parasha Shemini

ת"ח, כ"י מִתְבָּרְכָא ע"י דְּכַהֲנָא, וְיִשְׂרָאֵל מִתְבָּרְכָאן ע"י דְּכַהֲנָא. וְכַהֲנָא מִתְבָּרְכָא ע"י דְּכַהֲנָא עִלָּאָה, הה"ד, וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל וַאֲנִי אֲבָרֲכֵם.

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

Come and behold: the Congregation of Yisrael is blessed by the priest, and Yisrael are blessed by the priest, and the priest is blessed by the Supernal Priest, WHO IS CHESED OF ZEIR ANPIN, as is written: "And they shall put my Name upon the children of Yisrael and I will bless them" (Bemidbar 6:27).

chanoch's Commentary

We are changing the flow of the information with this pasuk. This pasuk is clear as written if one contemplates what is written.

Pasook 42. from the Zohar Sulam Commentary on Parasha Shemini

כְּתִיב זְכֹר רַחֲמֶיךָ יְיָ' וַחֲסָדֶיךָ כִּי מֵעוֹלָם הֵמָּה. זְכֹר רַחֲמֶיךָ, דָּא יַעֲקֹב. וַחֲסָדֶיךָ, דָּא אַבְרָהָם. כִּי מֵעוֹלָם הֵמָּה, וּמֵעוֹלָם נָטַל לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְסָלִיק לוֹן לְעֵילָּא, וַעֲבַד מִנַּיְיהוּ רְתִיכָא קַדִּישָׁא, לְאַגָּנָא עַל עָלְמָא. וּבְגִין דַּהֲווֹ מֵעוֹלָם, הוּא דְּכִיר לְהוֹן לְאַגָּנָא וּלְרַחֲמָא עַל עָלְמָא. כְּגַוְונָא דָּא. נָטִיל קוּדְשָׁא בְּרִיךְ הוּא לְצַדִּיקַיָּיא מִן עָלְמָא, וְסָלִיק לוֹן לְעֵילָּא, לְאַגָּנָא עַל עָלְמָא.

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

It is written: "Remember, Hashem, Your tender Mercies and your Truth, for they have been from of old" (Tehilim 25:6). "Your tender Mercies," refers to Jacob and, "Your Truth," to Abraham. "For they have from of old (Heb. me'olam, lit. 'from the world')," indicates that the Holy One, blessed be He, took them and raised them aloft and made of them the Holy Chariot to shield the world. Since they are from the world, He remembers them and protects them and has Mercy on the world. So the Holy One, blessed be He, takes the righteous from the world and raises them aloft to protect the world.

chanoch's Commentary

This explains why so many righteous people died early - before 45 years old in earlier generations. Their death brought them into the battle in the spiritual world.

Pasook 43. from the Zohar Sulam Commentary on Parasha Shemini

וְאִי תֵּימָא יִצְחָק אֲמַאי לָא אַדְכַּר הָכָא. אֶלָּא אִשְׁתְּאַר לְאִתְפָּרְעָא מֵאִינּוּן דְּעָאקִין לִבְנוֹי, הה"ד עוֹרְרָה אֶת גְּבוּרָתֶּךָ. וּכְתִיב, יְיָ' כַּגִבּוֹר יֵצֵא כְּאִישׁ מִלְחָמוֹת יָעִיר קִנְאָה וְגוֹ', וְדָא הוּא יִצְחָק, דְּאִסְתַּלָּק מֵהָכָא. ר' חִיָּיא אָמַר, זְכֹר רַחֲמֶיךָ יְיָ' וַחֲסָדֶיךָ, אִלֵּין אִינּוּן יַעֲקֹב וְאַבְרָהָם, דְּבָעֵינָן לְהוֹן לְאַגָּנָא עֲלָן. אֲבָל יִצְחָק, לְמֶעְבַּד קְרָבִין קַיְּימָא, וּבְגִּינֵי כַּךְ לָא בָּעֵינָן לֵיהּ לְגַבַּיְיהוּ.

Transliteration

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Translation

If you ask why there is no reference to Isaac, I WILL ANSWER that he was left to punish those who oppress his children, as it is written: "Stir up your might and come to save us" (Tehilim 80:3). It is also written: "Hashem shall go forth as a mighty man, He shall stir up ardour like a man of war" (Yeshayah 42:13). That is Isaac, who is not mentioned here, FOR ISAAC IS THE ASPECT OF GVURAH AND HIS MERIT IS KEPT TO THE DAY OF VENGEANCE. Rabbi Chiya said: "Remember, Hashem, Your tender Mercies and your Truth," refers to Jacob and Abraham, whom we need to shield us. But Isaac's function is to make war, WHICH IS THE OPPOSITE OF MERCY AND CHASSADIM. Therefore, they do not need to be associates with him, SO THAT HE WILL NOT AROUSE JUDGMENT.

chanoch's Commentary

If you are familiar with the Sefirot the pasuk is clear as written.

Pasook 44. from the Zohar Sulam Commentary on Parasha Shemini

ד"א כִּי מֵעוֹלָם הֵמָּה, דְּכַד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, נָטַל יִצְחָק וּבָרָא בֵּיהּ עָלְמָא. חָמָא דְּלָא יָכִיל לְמֵיקָם בִּלְחוֹדוֹי, נָטַל אַבְרָהָם וְקִיֵּים בֵּיהּ עָלְמָא. הה"ד אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, אַל תִּקְרֵי בְּהִבָּרְאָם, אֶלָּא בְּאַבְרָהָם. חָמָא דְּבַעְיָין קִיּוּמָא יַתִּיר, נָטַל לְיַעֲקֹב, וְשָׁתַף לֵיהּ בְּיִצְחָק, וְקִיֵּים עָלְמָא. הה"ד בְּיוֹם עֲשׂוֹת יְיָ' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. וְעַל דָּא, בְּאַבְרָהָם וְיַעֲקֹב אִתְקַיָּים עָלְמָא. ובג"כ כִּי מֵעוֹלָם הֵמָּה.

Transliteration

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Translation

Another explanation for "from the world": When the Holy One, blessed be He, created the world, He took Isaac and created the world with him, MEANING THAT HE CREATED THE WORLD WITH THE ASPECT OF JUDGMENT. When He saw that Judgment could not remain alone, He took Abraham, WHO IS CHESED, and made the world endure by him, as it is written: "These are the generations of heaven and of the earth when they were created" (Beresheet 2:4). Read it not 'behibaram' (lit. 'created'), but "beAbraham" (lit. 'by Abraham'). He saw that further support was needed, so He took Jacob, WHO IS THE ASPECT OF MERCY, joined him with Isaac, WHO IS THE ASPECT OF JUDGMENT, and made the world to be supported, as it is written: "In that day that Hashem Elohim made the earth and the heavens" (Beresheet 2:4). FOR YUD HEI VAV HEI IS ASPECT OF MERCY AND ELOHIM IS THE ASPECT OF JUDGMENT. Therefore, the world is supported by Abraham and Jacob, and they are, AS IT IS WRITTEN, "From the world."

chanoch's Commentary

from the physical world.

Pasook 45. from the Zohar Sulam Commentary on Parasha Shemini

ר' יְהוּדָה פָּתַח, וַיְהִי בַּיּוֹם הַשְּׁמִינִי, לְבָתַר דְּאִשְׁתְּלִים אַהֲרֹן, בְּאִינּוּן ז' יוֹמִין, וְאִתְעַטָּר בְּהוּ, יוֹמָא תְּמִינָאָה בַּעְיָא לְאִשְׁתַּלְּמָא מִן שִׁבְעָה, דְּאַשְׁלָמוּתָא ע"י דְּכַהֲנָא, וְעַל דָּא פּוּלְחָנָא בִּתְמִינָאָה, לְאִתְעַטְּרָא מִן שִׁבְעָה. וּלְאִתְתַּקְּנָא כַּהֲנָא עַל הַהוּא דְּחָב בְּקַדְמֵיתָא.

Transliteration

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Translation

Rabbi Yehuda opened the discussion with the verse: "And it came to pass on the eighth day." Aaron was completed by those seven days WHICH ARE BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD and was crowned with them. THEN the eighth day, WHICH IS MALCHUT, was to be completed with the seven days OF CONSECRATION by a priest. Therefore, the service on the eighth day is in order to be crowned with the seven, WHICH ARE BINAH, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD. By performing this task, the priest would be cleansed of his previous sins NAMELY THE SIN OF THE GOLDEN CALF.

chanoch's Commentary

This is repeating information from an earlier verse. As above the 8th day is either Binah or Malchut. which do you think it is? Remember logic does not always prove to be correct.

Pasook 46. from the Zohar Sulam Commentary on Parasha Shemini

הה"ד, וַיֹּאמֶר אֶל אַהֲרֹן קַח לְךָ עֵגֶל, הָא אוּקְמוּהָ עֵגֶל וַדַּאי, לְכַפְּרָא עַל הַהוּא עֵגֶל, דִּכְתִּיב וַיַּעֲשֵׂהוּ עֵגֶל מַסֵּכָה. בֶּן בָּקָר, מ"ט בֶּן בָּקָר, וְלָא בֶּן פָּרָה. אֶלָּא אִיהוּ בָּעֵי לְאִתְתַּקְנָא לְגַבֵּי פָּרָה, לָא אִתְחֲזֵי לְקָרְבָא מִינָּהּ לְגַבָּהּ. מַאן דְּשָׁדַר דּוֹרוֹן לְמַלְכָּא, חֲמִיתוּן דְּנָסִיב מִבֵּי מַלְכָּא, וְיָהִיב לְמַלְכָּא, אֶלָּא דּוֹרֹנָא לְשַׁדְּרָא לְמַלְכָּא, מִבֵּי אָחֳרָא אִצְטְרִיךְ, וְלָא מִבֵּי מַלְכָּא. ר' יוֹסֵי אָמַר, מִדִּידֵיהּ לְדִידֵיהּ לָא אִתְחֲזֵי. אָמַר ר' יְהוּדָה בְּג"כ בֶּן בָּקָר וַדַּאי וְלָא בֶּן פָּרָה.

Transliteration

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Translation

It is written: "Take you a young calf for a sin offering," and we have already explained that "a calf" is offered to atone for THAT SIN WHICH they committed with the calf, as is written: "And made it a molten calf" (Shemot 32:4). Why is it written, "young calf" (lit. 'of the cattle') and not, 'kid'? THE REASON is that he should be corrected by the cow WHICH ALLUDES TO MALCHUT WHICH WAS SPOILED BY THE SIN OF THE GOLDEN CALF. He is not worthy to offer it up to Her; THEREFORE, IT IS NOT WRITTEN 'KID' (LIT. 'OF A COW'). For it is like a man who brings to a king a present that he first takes from the king's property. The present should be obtained from another residence, not the king's. Rabbi Yosi said: Giving Him from His own! such a one it is not worthy TO OFFER. THEREFORE, HE SINNED BY MAKING THE GOLDEN CALF; AND HE OFFERED A CALF WHEN HE SHOULD HAVE OFFERED ANOTHER KIND OF COW. BY THIS EXPLANATION, RABBI YOSI QUESTIONS RABBI YEHUDA'S WORDS and the latter said: Therefore, it is written, "a young calf of a cattle" and not 'a kid of a cow'.

chanoch's Commentary

This seems to be convoluted and unnecessary pasuk yet it obviously is required even if i do not understand why

Pasook 47. from the Zohar Sulam Commentary on Parasha Shemini

לְחַטָּאת: לְדַכְּאָה עַל הַהוּא חוֹבָה דְּחָב בֵּיהּ. וְאַיִל לְעוֹלָה תְּמִימִים. תְּמִימִים, תָּמִים מִבָּעֵי לֵיהּ. אִי תֵּימָא דְּעַל אַיִל וְעֵגֶל קָאָמַר, לָאו הָכֵי. דְּהָא תַּרְוַויְיהוּ לָא סַלְּקִין לְעוֹלָה, דְּהָא כְּתִיב לְעוֹלָה תְּמִימִים, וְעֵגֶּל לְחַטָּאת סַלְּקָא, מַהוּ תְּמִימִים, וּכְתִיב אַיִל.

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

"For a sin offering" MEANS to atone for the sin he had committed. "And a ram for a burnt offering" (Heb. temimim, [plural]). HE ASKS: Why is it written "temimim," when it should have been written in the singular form. If you say it refers to a ram and a calf, AND THEREFORE IT IS IN THE PLURAL, it is not so, for both of them are not brought as burnt offerings, as it is written, "Burnt offerings without blemish," AND A CALF IS NOT OFFERED AS "A BURNT OFFERING" BUT RATHER "a sin offering." THUS, IF SO, why is it written of the ram "temimim"?

chanoch's Commentary

A good question.

Pasook 48. from the Zohar Sulam Commentary on Parasha Shemini

אֶלָּא אֵילוֹ דְּיִצְחָק, לְקָרְבָא לְגַבֵּי פָּרָה, דְּאִדְכַּר תְּרֵי זִמְנֵי בִּקְרָא, חַד דִּכְתִּיב וַיִּשָּׁא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל, הָא חַד, וְחַד וַיֵּלֶךְ אַבְרָהָם וַיִּקַּח אֶת הָאַיִל, הָא תְּרֵי, וַיַּעֲלֵהוּ לְעוֹלָה. וְעַ"ד אַיִל לְעוֹלָה תְּמִימִים, תְּרֵי אַיִל, דְּאִיהוּ תְּרֵי. וְעַל דָּא גְּבוּרוֹת תָּנֵינָן, וּמִנַּיְיהוּ מִתְפָּרְשִׁין לְכַמָּה אָחֳרָנִין.

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

HE ANSWERS: It is the ram of Isaac, WHICH NEEDS be brought to the Cow that is twice mentioned in the scripture. Once is in the verse: "And Abraham lifted up his eyes and looked and behold behind him a ram" (Beresheet 22:13), and the second is as written, "And Abraham went and took the ram." There are two, AND OF THEM IT IS WRITTEN: "And offered him up for a burnt offering." It therefore says, "And a ram for a burnt offering," with two rams, IN PLURAL FORM, for they are two. We therefore learned of Gvurot that a few of them are divided up to make several portions.

chanoch's Commentary

Let me explain the above pasuk with a discussion. When someone commits a mistake - sin they need to fix this - make correction - tikune. Many times the correction is greater than the person can bear at one time. Therefore HaShem in his mercy determines that the whole correction can be broken up into components and these components happen over time even including over many lifetimes. This relates to the teaching of this pasuk.

Pasook 49. from the Zohar Sulam Commentary on Parasha Shemini

וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר קְחוּ שְׂעִיר עִזִּים לְחַטָּאת, עֵגֶל לְחַטָּאת מִבָּעֵי לֵיהּ, כְּגַוְונָא דְּכַהֲנָא. אֶלָּא יִשְׂרָאֵל הָא קַבִּילוּ עוֹנְשָׁא, וְעַ"ד לָא כְּתִיב בְּהוּ עֵגֶל לְחַטָּאת, אֶלָּא עֵגֶל לְעוֹלָה. מ"ט. דְּכָל אִינּוּן דְּחָבוּ בֵּיהּ, קַבִּילוּ עוֹנְשָׁא, בֵּין בְּמִלּוּלָא, בֵּין בְּעוֹבָדָא, בֵּין בְּפוּלְחָנָא, וַאֲפִילּוּ אִינּוּן דְּלָא עַבְדוּ מִדִי, אֶלָּא דִּסְלִיקוּ לֵיהּ בִּרְעוּתָא דְּלִבַּיְיהוּ לְמִפְלַח לֵיהּ, אִתְעֲנָשׁוּ, כְּמָה דִּכְתִּיב וַיַּשְׁק אֶת בְּנֵי יִשְׂרָאֵל. אֲבָל כָּל אִינּוּן דִּסְלִיקוּ לֵיהּ בִּרְעוּתָא דְּלָא לְמִפְלַח לֵיהּ, אֶלָּא דִּסְלִיקוּ גַּוְונָא דִּרְעוּתָא מִנֵיהּ, הָכָא אִתְדַּכָּן, וּמְקָרְבִין לֵיהּ לְעוֹלָה וְלֹא לְחַטָאת.

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 to the children of Yisrael you shall speak saying, 'Take a kid of the goats for a sin offering and a calf and a lamb'" (Vayikra 9:3). HE ASKS: Why is not written, 'a calf for a sin offering', as it is said of the priest? HE ANSWERS that Yisrael were already punished, therefore it is not written: 'a calf for a sin offering', but "a calf for a burnt offering." The reason that THEY HAD TO HAVE A CALF FOR A BURNT OFFERING was that all those who had sinned by it (THE GOLDEN CALF) by word, deed or by worshipping the idol were punished. Even those who, although did not actually worship it, but desired in their hearts to worship it were punished as well, as it is written: "And made the children of Yisrael drink of it" (Shemot 32:20) FOR ALL THOSE WHO DESIRED TO WORSHIP THE CALF WERE PUNISHED THROUGH THIS. All those who desired not to worship it, even though with only a semblance of desire, were purified BY THE BURNT OFFERING OF A CALF. Therefore, they offered it as a burnt offering and not a sin offering, FOR A BURNT OFFERING IS SACRIFICED FOR DESIRES OF THE HEART.

chanoch's Commentary

There is a lot of spiritual information in this pasuk. One thing to remember is that we are still doing burnt offerings in our daily prayers if someone follows the orthodox minhag - custom. The knowledge that burnt offerings correct desires of the heart is very important. What is a desire of the heart? It is a very human trait to want to follow our hearts desires even when we know it is dangerous or self destructive. An example is curiosity that leads someone to run towards a fire.

Pasook 50. from the Zohar Sulam Commentary on Parasha Shemini

אֲבָל קְחוּ שְׂעִיר עִזִּים לְחַטָּאת, אֲמַאי. אֶלָּא בְּגִין דַּהֲווֹ מְקָרְבִין בְּקַדְמֵיתָא לַשְּׂעִירִים, דְּשַׁלְטִין עַל טוּרֵי רָמָאֵי. וְדָא הוּא לְחַטָּאת, וּבַעְיָין לְאִתְדַכְּאָה מֵהַהוּא חוֹבָא, וְלֹא עוֹד אֶלָּא לְחַדְתּוּתֵי דְּסִיהֲרָא אִצְטְרִיךְ.

Transliteration

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Translation

HE ASKS: Why did they "take a kid of the goats for a sin offering"? SINCE THEY HAD NOT SINNED SAVE IN THEIR HEARTS, A BURNT OFFERING SHOULD HAVE BEEN SUFFICIENT. HE ANSWERS: At first, they offered the kids of the goats which live on high mountains. Therefore, IT IS WRITTEN, "a sin offering," for they had to purify themselves from that sin BY A SIN OFFERING. Furthermore, they had to offer A SIN OFFERING for the renewal of the moon BECAUSE IT WAS THE FIRST DAY OF NISSAN. AND ON THE FIRST DAY OF EVERY MONTH, A SIN OFFERING IS OFFERED.

chanoch's Commentary

This sin offering for the new moon, according to the midrash, is a request by HaShem to do this offering for him. This also relates to the teaching that a women accepts some of the tikune of her male soul mate when she returns to the world in reincarnation.

Pasook 51. from the Zohar Sulam Commentary on Parasha Shemini

וְשׁוֹר וְאַיִל לִשְׁלָמִים. שׁוֹר וְלָא פַּר, בְּגִין דְּשׁוֹר שְׁלִים אִיהוּ, לְאַחֲזָאָה שְׁלָמָא, הה"ד לִשְׁלָמִים. רִבִּי יוֹסֵי אָמַר, שׁוֹר וְאַיִל מִסִּטְרָא דִּשְׂמָאלָא קָא אַתְיָין. שׁוֹר מִסִּטְרָא דִּשְׂמָאלָא, דִּכְתִּיב וּפְנֵי שׁוֹר מֵהַשְּׂמֹאל. אַיִל, בְּגִין אֵילוֹ דְּיִצְחָק. וְסַלְּקִין לִשְׁלָמִים, לְאַשְׁלְמָא לוֹן לִכ"י וְעַ"ד שׁוֹר וָאַיִל לִשְׁלָמִים.

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

"Also a bullock and a ram for peace offerings". IT IS WRITTEN: "a bullock" (lit. 'an ox', Heb. shor) and not 'a bull' (Heb. par), for an ox is complete AND ALLUDES TO THE FACE OF AN OX FROM THE LEFT, WHICH IS FROM THE ASPECT OF GVURAH OF ZEIR ANPIN. BUT A BULL AND A COW ALLUDE TO A MALE AND A FEMALE FROM THE ASPECT OF THE LEFT OF MALCHUT, WHICH IS NOT COMPLETE. THEREFORE, THE OX COMES to show the peace IN MALCHUT, FOR THE GVURAH OF MALCHUT, WHICH IS A BULL AND A COW, IS SWEETENED BY THE GVURAH OF ZEIR ANPIN, WHICH IS AN OX. Therefore, it is written: "For a peace offering." Rabbi Yosi said: An ox and a ram come from the left side OF ZEIR ANPIN, an ox from the left side, for it is written: "The face of an ox on the left side" (Yechezkel 1:10). And also a ram, for the ram of Isaac, WHO IS FROM THE LEFT, and they are peace offerings to complete themselves for the Congregation of Yisrael, WHICH IS MALCHUT. Therefore, "a bullock and a ram for peace offerings." THEY DO NOT DISAGREE BUT RABBI YOSI GIVES MORE EXPLANATIONS.

chanoch's Commentary

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

Pasook 52. from the Zohar Sulam Commentary on Parasha Shemini

א"ר יְהוּדָה, כֹּלָּא בְּגִין דכנ"י מִתְעַטְּרָא וּמִתְבָּרְכָא עַל יְדָא דְּכַהֲנָא, בְּאַשְׁלְמוּתָא. וְהַאי יוֹמָא חֶדְוָותָא דְּכֹלָּא הֲוָה, חֶדְוָותָא דכנ"י בְּקוּדְשָׁא בְּרִיךְ הוּא, חֶדְוָותָא דְּעִלָּאִין וְתַתָּאִין. וּכְמָּה דְּאִשְׁתְּלִים כַּהֲנָא לְתַתָּא, כִּבְיָכוֹ"ל אִשְׁתְּלִים כַּהֲנָא לְעֵילָּא, בַּר נָדָב וַאֲבִיהוּא דְּאִתְעֲרוּ עִרְבּוּבְיָא בֵּין מַטְרוֹנִיתָא וּמַלְכָּא. ובג"כ וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְיָ' וַתֹּאכַל אוֹתָם וְגוֹ'.

Transliteration

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Translation

Rabbi Yehuda said: Everything is for the Congregation of Yisrael, WHICH IS MALCHUT, for She is crowned and blessed by the priest through consecration. On that day, WHICH IS THE EIGHTH DAY, everyone's joy was the Congregation of Yisrael rejoicing in the Holy One, blessed be He, a joy of the upper and the lower beings. Thus, as the priest is completed below, the priest is completed above so to speak, WHO IS CHESED OF ZEIR ANPIN, save Nadab and Abihu who aroused a disturbance between the Queen and the King. Therefore, "a fire went out from Hashem and devoured them" (Vayikra 10:2).

chanoch's Commentary

This is a summary of an earlier pasuk in this section. The eight day and its actions correct Malchut and is very important to do. The problem on our world is that people do not know this when the Priests - Cohenim Bless the Congreation in each synagogue and without consciousness nothing happens. This is why it is imperative that the wisdom of the Zohar be spread far and wide.

Pasook 53. from the Zohar Sulam Commentary on Parasha Shemini

וַיֹּאמֶר מֹשֶׁה אֶל אֶלְעָזָר וְאֶל אִיתָמָר רָאשֵׁיכֶם אַל תִּפְרָעוּ וְגוֹ', כִּי שֶׁמֶן מִשְׁחַת יְיָ' עֲלֵיכֶם. רִבִּי אַבָּא אָמַר, הָא תָּנֵינָן בְּעוֹבָדִין דִּלְתַתָּא, אִתְּעָרוּן עוֹבָדִין לְעֵילָּא, וְעוֹבָדָא דִּלְתַתָּא בָּעֵי לְאִתְחֲזָאָה כְּגַוְונָא דְּעוֹבָדָא דִּלְעֵילָּא.

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 Moses said to Aaron, and Elazar and Itamar, his sons, 'Let the hair of your heads not grow long'" (Vayikra 10:6). "For the anointing oil of Hashem is upon you" (Vayikra 10:7). Rabbi Aba said: We have already learned that the actions made below arouse those above, and the actions below should be as those above.

chanoch's Commentary

Long hair is related to judgment. This is why this information is important, as long hair on a priest creates a blockage to his connection to Chesed.

Pasook 54. from the Zohar Sulam Commentary on Parasha Shemini

ת"ח, כָּל חֶדְוָותָא דִּלְעֵילָּא, תַּלְיָא בְּהַהוּא שַׁמְנָא קַדִּישָׁא, דְּמִתַּמָּן נָפִיק חֶדְוָה וּבִרְכָּאן לְכֻלְּהוּ בּוּצִינִין, וְכַהֲנָא עִלָּאָה אִתְעֲטָּר בִּנְגִּידוּ דְּמִשְׁחָא, ובג"כ כַּהֲנָא, דִּרְבוּ מִשְׁחָא אִתְנְגִיד עָלֵיהּ כְּגַוְונָא דִּלְעֵילָּא, בָּעֵי לְאַחֲזָאָה חֵידוּ, וּנְהִירוּ דְּאַנְפִּין, וְלָא יִתְחֲזֵי גִּרְעוֹנָא בְּרֵישֵׁיהּ, וְלָא בִּלְבוּשֵׁיהּ, אֶלָּא לְמֶהֱוֵי כֹּלָּא שְׁלִים כְּגַוְונָא דִּלְעֵילָּא, וְלָא יִתְחֲזֵי בֵּיהּ פְּגִימוּ כְּלָל, בְּגִין דְּלָא יַעֲבִיד פְּגִימוּ בַּאֲתַר אָחֳרָא.

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

Come and behold: all the joy above derives from the holy oil, WHICH IS CHOCHMAH, from which gladness and blessings issue to all the lamps, and the supernal priest, WHO IS CHESED, is crowned with the abundance of oil THAT IS DRAWN FROM CHOCHMAH. Therefore, the priest on whom the anointing oil, has flowed must display a smiling and joyful countenance. There must be no blemish on his head or his attire, but he should be perfect in all as the model of the one above. And he may not cause a blemish in another place ABOVE.

chanoch's Commentary

Through his actions below.

Pasook 55. from the Zohar Sulam Commentary on Parasha Shemini

ת"ח, אִלְמָלֵא אֶלְעָזָר וְאִיתְמַר אִתְחָזוּן פְּגִימוּ בְּהַהִיא שַׁעֲתָא בִּלְבוּשֵׁיהוֹן אוֹ בְּרָאשֵׁיהוֹן, לָא אִשְׁתְּזִיבוּ בְּהַהִיא שַׁעֲתָא, דְּהָא שַׁעֲתָא קַיְּימָא לְמֶעְבַּד דִּינָא. וְעַל דָּא תָּנֵינָן, בְּשַׁעֲתָא דְּמוֹתָנָא אִעְרַע בְּעָלְמָא, לָא יִתְּעַר אִינַשׁ גַּרְמֵיהּ לְמִלָּה בְּעָלְמָא, בְּגִין דְּלָא יִתְּעֲרוּן עָלֵיהּ. בַּר אִי אִתְּעַר גַּרְמֵיהּ לְטָב, וְיָכִיל לְדַחְיָא שַׁעֲתָא, דְּהָא בְּזִמְנָא וְשַׁעֲתָא דְּדִינָא קַיְּימָא בְּעָלְמָא, מַאן דְּיִעְרַע בֵּיהּ, לַקְטֵי לֵיהּ וְיִסְתָּלַק מֵעָלְמָא. ובג"כ וְלֹא תָמוּתוּ. כְּתִיב וַאֲחֵיכֶם כָּל בֵּית יִשְׂרָאֵל יִבְכּוּ אֶת הַשְּׂרֵיפָה, בְּגִין דְּאִינּוּן לָא אַתְיָין מִסִּטְרָא דְּכַהֲנֵי, וְלָא מִתְזָקֵי.

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

Come and behold: if Elazar and Itamar allowed any blemish to appear on their attires or their heads, they would not have been able to be delivered at the time THAT NADAB AND ABIHU PERISHED, for it was a time of the execution of Judgment. Therefore, we have learned that when there is a plague in the world, a man must not arouse anything, in order NOT TO MAKE ANY SIGN SO THE LITIGANTS will be aroused against him, unless he is aroused to do something good and by doing that 'something' to postpone the time of Judgment. When Judgment is in the world, whoever meets it is gathered and perishes. Therefore, it is written: "Lest you die" (Vayikra 10:9), and, "But let your brethen the whole house of Yisrael bewail the burning which Hashem has kindled" (Ibid. 6). They did not come from the side of the priests and THEREFORE would not be injured, SO THEY CAN BEWAIL THE BURNING BUT NOT THE PRIESTS ON WHOM THE JUDGMENT THEN RULED.

The spiritual law is that when the world is in a frame of judgment each person is being judged if they are seen by these negative system agents. A priest is judged with a scale of judgement that is different than the scale of judgment of others who are not Priests. The Children of Israel are judged with a scale of judgment that is different from the people of the other nations. This pasuk is also teaching that we can bewail that it is a time of judgment not that the judgment is incorrect chas v'shalom.