It is recommended to read / scan / study the section prior to reading the Synopsis.
This passage tells about the Shechinah, Zeir Anpin and the Nukva in the context of building the Tabernacle. In the title verse, Rabbi Shimon finds that "And you" is written to be inclusive of the Shechinah. Rabbi Yitzchak believes that the Upper Light, Zeir Anpin, and the Lower Light, the Nukva, are included in that phrase. He says that the sun, Zeir Anpin, dwelled in the moon, the Nukva, and they came together to dwell upon the work of the tabernacle. Rabbi Shimon talks about the Shechinah that is called 'heart' and the Nukva that is called 'heart', so that when the sun dwells in the moon everything is replete with everything. We are also told that the unity of the name "And you" includes male and female, and therefore all that are wise-hearted. Those who built the tabernacle were able to do so only after the Holy Spirit secretly whispered to them how it should be done, since the Holy Spirit is alluded to in the name "And you." Rabbi Shimon prays that the Supernal Light will not move away from the Lower Light, because when it does, light is not present in the world; it was because of this that the Temple was destroyed in the days of Jeremiah. And although the Temple was later rebuilt, the light did not return properly even then. The name Isaiah brings redemption and the return of the Supernal Light, and the final rebuilding of the Temple. Rabbi Shimon explains that vast significance of the two names Jeremiah and Isaiah, one meaning 'shall rise' and the other meaning 'salvation', and tells us that it is the combination of the letters in names that brings about action according to their meaning, both good and evil. The letters of the Holy Names cause supernal secrets to appear according to the meaning of the name, for the letters themselves cause holy, supernal secrets to appear in them.
Pasook 1. of Zohar Tetzeveh Section 1 Sulam Commentary
וְאַתָּה תְּצַוֵּה אֶת בְּנֵי יִשְׂרָאֵל וגו'. וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וגו'. אָמַר רִבִּי חִיָּיא, מַאי שְׁנָא הָכָא מִבְכָל אֲתָר, דִּכְתִּיב וְאַתָּה הַקְרֵב אֵלֶיךָ וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב. וְאַתָּה תְּצַוֵּה אֶת בְּנֵי יִשְׂרָאֵל. וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ מָר דְּרוֹר. אֶלָּא כֹּלָּא בְּרָזָא עִלָּאָה אִיהוּ, לְאַכְלְלָא שְׁכִינְתָּא בַהֲדֵיהּ.
ve'attah tetzaveh et benei yisra'el vgv'. ve'attah hakrev eleicha et aharon achicha vgv'. amar ribi chiay, ma'y shena hacha mivchal atar, dichttiv ve'attah hakrev eleicha ve'attah tedaber el kal chachmei lev. ve'attah tetzaveh et benei yisra'el. ve'attah kach lecha besamim ro'sh mar deror. ella kolla beraza illa'ah ihu, le'achlela shechintta vahadeih
"And you shall command the children of Yisrael..." (Shemot 27:20), "And take you to you Aaron your brother..." (Shemot 28:1). Rabbi Chiya said: Why is this different than all other places? For it is written: "And take you to you"; "And you shall speak to all that are wise hearted" (Ibid. 3); "And you shall command the childreby n of Yisrael"; "Take you also to you the best spices, of pure myrrh" (Shemot 30:23). IT IS NOT WRITTEN, AS IN ALL OTHER PLACES: 'AND OFFER', 'AND SPEAK', 'AND COMMAND', 'AND TAKE'. HE ANSWERS, but everything is done with a supernal secret, in order to include the Shechinah with Him. BECAUSE THE SHECHINAH IS CALLED 'YOU'; AND WHEN IT IS WRITTEN, "AND YOU," IT IS DONE TO INCLUDE THE SHECHINAH WITH HIM IN COMMANDING, SPEAKING, ETC.
This translation of this pasook and verses from the Tanach is difficult to understand because it does not flow either in English or in Hebrew. We do not say take something of you / yourself to yourself. Yet that is the literal translation of the Hebrew. In my opinion HaShem is hinting to Moshe a spiritual truth about human beings. In a physical sense we have divided our service to HaShem among individual groups. This division is more than an arbitrary delineation. Aaron and his sons are Kohanim - Priests. They have specific levels of service to perform. Moshe is being told take something from yourself and give it to the Kohanim which is also yourself. This is a deep secret and must be contemplated extensively to begin to wrap your consciousness around this concept. What Moshe is being told is the Kohen through the service actions he performs provides a vehicle for unification between the two aspects of service. The Israeli who brings the sacrifice and the Kohen who does the sacrifice. This unification is necessary for the sacrifice to be received and provide its essence of bringing both the Kohen and the Israeli closer to HaShem. This also includes the Levite through his song that elevates consciousness of joy. From the perspective of the creator all three separate individuals are interinclusive. The Kohen, Levi, and Israeli, bringing the sacrifice are not 3 individuals but all the same you. When we look at the word and you in Hebrew ואתה and permute the letters. We can make two words Et which is the Schechina and Vav/Hay which is the lower worlds of Zeir Anpin/Malchut. Every spiritual aspect is interincluded in every other spiritual aspect. The electron serves the proton and the neutron; the proton serves the electron and the neutron; and the neutron serves the electron and the proton. Science has yet to reveal this aspect. This is one meaning of everything is ONE.
Pasook 2. of Zohar Tetzeveh Section 1 Sulam Commentary
אָמַר רִבִּי יִצְחָק, נְהוֹרָא עִלָּאָה, וּנְהוֹרָא תַּתָּאָה כָּלִיל כַּחֲדָא, אִקְרֵי וְאַתָּה. כְּמָה דְּאַתְּ אָמַר וְאַתָּה מְחַיֶּה אֶת כֻּלָּם. וְעַל דָּא לָא כְּתִיב, וְהִקְרַבְתָּ אֶת אַהֲרֹן אָחִיךְ. וְצִוִיתָ אֶת בְּנֵי יִשְׂרָאֵל. וְדִבַּרְתָּ אֶל כָּל חַכְמֵי לֵב. בְּגִין דְּהַהוּא זִמְנָא שַׁרְיָא שִׁמְשָׁא בְּסִיהֲרָא, וְאִשְׁתָּתַּף כֹּלָּא כַּחֲדָא, לְשַׁרְיָא עַל אוּמָנוּתָא דְּעוֹבָדָא. אָמַר רִבִּי אֶלְעָזָר, מֵהָכָא, אֲשֶׁר נָתַן יְיָ' חָכְמָה וּתְבוּנָה בָּהֵמָּה.
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
Rabbi Yitzchak said: The Upper Light, WHICH IS ZEIR ANPIN, and the Lower Light, WHICH IS THE NUKVA, are included together IN, "AND YOU," BECAUSE "YOU" IS THE NAME OF THE NUKVA, AS MENTIONED BEFORE, AND THE EXTRA VAV (= AND) IS ZEIR ANPIN. As you say, "And You do preserve them all" (Nechemyah 9:6) THAT ALLUDES TO ZEIR ANPIN AND THE NUKVA. Therefore, it is not written: 'And take to you Aaron your brother'; 'And command the children of Yisrael'; 'And speak to all that are wise hearted,' because at that time the sun, WHICH IS ZEIR ANPIN, dwelt in the moon, WHICH IS THE NUKVA, and they came together, NAMELY ZEIR ANPIN AND THE NUKVA, to dwell upon the craftsmanship of this work. THEREFORE, IT IS WRITTEN OF THEM, "AND YOU," WHICH DENOTES ZEIR ANPIN AND THE NUKVA. Rabbi Elazar said: From here, IT IS IMPLIED THAT THE HOLY ONE, BLESSED BE HE, DWELT UPON THE CRAFT OF THE WORK OF THE TABERNACLE, AS WRITTEN: "In whom Hashem put wisdom and understanding" (Shemot 36:1).
It is also necessary to contemplate the concept of "dwelling upon" as being different from "being unified and one".
Pasook 3. of Zohar Tetzeveh Section 1 Sulam Commentary
רִבִּי שִׁמְעוֹן אָמַר מֵהָכָא, וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה. אֲשֶׁר מִלֵּאתִים מִבָּעֵי לֵיהּ. אֶלָּא אֲשֶׁר מִלֵּאתִיו, לְהַהוּא לִבָּא, מִלֵּאתִיו רוּחַ חָכְמָה. כד"א וְנָחָה עָלָיו רוּחַ יְיָ' רוּחַ חָכְמָה וְגוֹ' וְעַל דָּא אִצְטְרִיךְ אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה, דְּשַׁרְיָא שִׁמְשָׁא בְּסִיהֲרָא בְּאַשְׁלְמוּתָא דְּכֹלָּא, וְעַל דָּא אִתְרְשִׁים כֹּלָּא בְכָל אֲתָר. אָמַר רִבִּי אֶלְעָזָר, אִי הָכִי הָנֵי וְאַתָּה וְאַתָּה, הֵיאךְ מִתְיַישְּׁבָן בִּקְרָאֵי.
ribi shim'on amar mehacha, ve'attah tedaber el kal chachmei lev asher mille'tiv ruach chachemah. asher mille'tim miba'ei leih. ella asher mille'tiv, lehahu liba, mille'tiv ruach chachemah. chd" venachah alav ruach adonay ' ruach chachemah vego' ve'al da itzterich asher mille'tiv ruach chachemah, desharya shimsha besihara be'ashlemuta decholla, ve'al da itreshim kolla vechal atar. amar ribi el'azar, i hachi hanei ve'attah ve'attah, hei'ch mityayshevan bikra'ei
Rabbi Shimon said: From this IT IS IMPLIED THAT ZEIR ANPIN AND THE NUKVA DWELT UPON THE CRAFT OF THE WORK OF THE TABERNACLE, AS IT IS WRITTEN: "And you shall speak to all that are wise hearted, whom I have filled with the spirit of wisdom" (Shemot 28:3). 'Whom (sing.) I have filled' should have been IN PLURAL, IF IT REFERS TO THE WISE HEARTED. But, "whom I have filled," IS IN SINGULAR, REFERING TO that heart, THE SHECHINAH THAT IS CALLED 'HEART', AS IS WRITTEN: "And the spirit of Hashem shall rest upon him, the spirit of wisdom..." (Yeshayah 11:2). Therefore, it should SAY, "whom (sing.) I have filled with the spirit of wisdom," TO TEACH that the sun, WHICH IS ZEIR ANPIN, dwells in the moon, WHICH IS THE NUKVA THAT IS CALLED 'HEART', replete with everything. Therefore, they are all recorded, NAMELY ZEIR ANPIN AND THE NUKVA, throughout the texts OF THE WORK OF THE TABERNACLE, THAT IT IS WRITTEN OF THEM, "AND YOU," WHICH ALLUDES TO ZEIR ANPIN AND THE NUKVA. Rabbi Elazar said to him: If so, how are all these instances of "and you," explained in the course of the passages, IF WE EXPLAIN THAT THEY PERTAIN TO ZEIR ANPIN AND THE NUKVA?
There is a very important secret revealed in this Zohar pasook. The pasook brings a verse from Isaiah Chapter 11 Verse 2. i have brought the english translation below. This verse explains what will make Mashiach Ben David different from other men. It will be the various forms of knowledge, wisdom, and connection to the Creator which will be at the action of the Creator. Also brought in this Zohar is the same idea of an action of the Creator to dwell within various people who were involved in the building of the Mishkan. This teaches that each and every one of us can and must reach the level of being his own Mashiach through changes in his consciousness. Just as the schools of Prophecy prepared one to be a Prophet yet it was HaShem who chose the individuals to become a Prophet, the same is true of us. We need to prepare to be Mashiach by becoming our own Mashiach. HaShem will then provide the Ibur of Mashiach to that person or persons who He chooses.
Isaiah Chapter 11 Verse 2 - English Translation
And the spirit of HaShem shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of HaShem.
Pasook 4. of Zohar Tetzeveh Section 1 Sulam Commentary
אָמַר לֵיהּ, כֻּלְּהוּ מִתְיַישְּׁבָן נִינְהוּ. וְאַתָּה הַקְּרֵב אֵלֶיךָ: לְיַחֲדָא בַּהֲדֵיהּ, וּלְקָרְבָא בַּהֲדֵיהּ, רָזָא דִּשְׁמָא קַדִישָׁא כַּדְקָא יֵאוֹת. וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב: בְּגִין דְּכֻלְּהוּ לָא אַתְיָין לְמֶעְבַּד עֲבִידְתָּא, עַד דְּרוּחַ קֻדְשָׁא מְמַלְּלָא בְּגַוַּויְיהוּ, וְלָחַשׁ לוֹן בִּלְחִישׁוּ, וּכְדֵין עַבְדֵי עֲבִידְתָּא. וְאַתָּה תְּצַוֵּה אֶת בְּנֵי יִשְׂרָאֵל: רוּחַ קֻדְשָׁא פַּקְדָא עָלַיְיהוּ, וְאַנְהִיר עָלַיְיהוּ, לְמֶעְבַּד עוֹבָדָא בִּרְעוּתָא שְׁלִים. וְאַתָּה קַח לְךָ: כְּמָה דְּאוֹקִימְנָא. וְאַתָּה הַקְרֵב אֵלֶיךָ, וְהָנֵי כֻּלְּהוּ, הָכָא בְּעוֹבָדָא דְּמַשְׁכְּנָא. דְּכֹלָּא אִתְעָבֵיד בְּרָזָא דָּא.
amar leih, kullehu mityayshevan ninhu. ve'attah hakkerev eleicha: leyachada bahadeih, ulekareva bahadeih, raza dishma kadisha kadka ye'ot. ve'attah tedaber el kal chachmei lev: begin dechullehu la atyayn leme'bad avidtta, ad deruach kudsha memallela begavavyeyhu, velachash lon bilchishu, uchedein avdei avidtta. ve'attah tetzaveh et benei yisra'el: ruach kudsha pakda alayeyhu, ve'anhir alayeyhu, leme'bad ovada bir'uta shelim. ve'attah kach lecha: kemah de'okimna. ve'attah hakrev eleicha, vehanei kullehu, hacha be'ovada demashkena. decholla it'aveid beraza da.
Rabbi Shimon said to him: They are all satisfactorily defined: "And take you to you," MEANS THAT HE SAID TO MOSES TO TAKE "AND YOU," WHICH IS ZEIR ANPIN AND THE NUKVA, TO AARON â€“ NAMELY, to properly unite in him and take to him the secret of the Holy Name, "AND YOU." SIMILARLY, "And you shall speak to all that are wise hearted," MEANS THAT HE SHOULD SPEAK AND BRING NEAR AND DECLARE THE UNITY OF THE NAME "AND YOU," WHICH IS MALE AND FEMALE, TO ALL THAT ARE WISE HEARTED. For they all came to do the work of the Tabernacle only after the Holy Spirit spoke to them and secretly whispered to them HOW TO DO IT. Only then did they do the work. IN THE SAME MANNER: "And you shall command the children of Yisrael," MEANING the Holy Spirit, WHICH IS ALLUDED TO IN THE NAME, "AND YOU" shall command the children of Yisrael and shine on them so they do the work with complete willingness. So we have established what, "(And) Take you also to you" (Shemot 30:23), MEANS. And so, "And take you to you," and all of these occurrnces OF "AND YOU," THAT ARE WRITTEN here are by the work of the Tabernacle. For it was all done by means OF THE NAME "AND YOU."
It is important for one to learn this particular Name. What Name? "And You" - ואתה. The Talmud indicates that this name can be permuted to the Hebrew word meaning "sexual desire" - תאוה. This Name will help control the wasting of seed as well as desire for a women other than one's wife. The reverse applies also.
Pasook 5. of Zohar Tetzeveh Section 1 Sulam Commentary
פָּתַח ר"ש וְאָמַר וְאַתָּה יְיָ' אַל תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה. וְאַתָּה יְיָ' כֹּלָּא חַד. אַל תִּרְחָק: לְאִסְתַּלְּקָא מִינָן, לְמֶהֱוֵי סָלִיק נְהוֹרָא עִלָּאָה מִתַּתָּאָה. דְּהָא כַּד אִסְתָּלַּק נְהוֹרָא עִלָּאָה מִתַּתָּאָה, כְּדֵין אִתְחֲשָׁךְ כָּל נְהוֹרָא, וְלָא אִשְׁתְּכַח כְּלַל בְּעָלְמָא.
patach r"sh ve'amar ve'attah adonay ' al tirchak eialuti le'ezrati chushah. ve'attah adonay ' kolla chad. al tirchak: le'isttalleka minan, lemehevei salik nehora illa'ah mittatta'ah. deha kad isttallak nehora illa'ah mittatta'ah, kedein itchashach kal nehora, vela ishttechach kelal be'alema
Rabbi Shimon opened the discussion, saying: "But (And) you, Hashem, be not far from me. O, my strength, haste You to help me" (Tehilim 22:20). In, "And You, Hashem," "YOU" IS THE NUKVA AND THE NAME YUD HEI VAV HEI (HASHEM) IS ZEIR ANPIN. He PRAYS that it all SHALL BECOME one, THAT THEY SHALL BE UNITED TOGETHER. "Be not far," MEANS He shall not distance Himself and leave him; that the Supernal Light, ZEIR ANPIN, shall not move away from the Lower Light, THE NUKVA, because when the Supernal Light moves away from the Lower Light, every light is darkened and is not present in the world. BECAUSE THE WORLD RECEIVES ONLY FROM MALCHUT, WHICH IS THE LOWER LIGHT, IF THE SUPERNAL LIGHT, WHICH IS ZEIR ANPIN, DOES NOT ILLUMINATE IN HER, SHE HAS NOTHING TO SHINE TO THIS WORLD.
A secret is revealed here. Malchut is above our physical world. Malchut when fulfilled shares with our physical world. When we disconnect the fulfillment through our actions the Light of our world is diminished and can even become truly dark.
Pasook 6. of Zohar Tetzeveh Section 1 Sulam Commentary
וְעַל דָּא אִתְחָרַב בֵּי מַקְדְּשָׁא בְּיוֹמוֹי דְּיִרְמְיָהוּ. ואע"ג דְּאִתְבְּנֵי לְבָתַר, לָא אַהְדָר נְהוֹרָא לְאַתְרֵיהּ כַּדְקָא יֵאוֹת. וְעַל רָזָא דָּא, שְׁמָא דְּהַהוּא נְבִיאָה דְּאִתְנַבֵּי עַל דָּא, יִרְמְיָהוּ. אִסְתַּלְקוּתָא דִּנְהוֹרָא עִלָּאָה, דְּאִסְתָּלַּק לְעֵילָא לְעֵילָּא, וְלָא אַהְדָר לְאַנְהָרָא לְבָתַר כַּדְקָא יֵאוֹת. יִרְמְיָהוּ: אִסְתָּלַּק וְלָא אַהְדָר לְאַתְרֵיהּ, וְאִתְחָרַב בֵּי מַקְדְשָׁא וְאִתְחֲשָׁכוּ נְהוֹרִין.
ve'al da itcharav bei makdesha beyomoy deyirmeyahu. v'"g de'itbenei levatar, la ahdar nehora le'atreih kadka ye'ot. ve'al raza da, shema dehahu nevi'ah de'itnabei al da, yirmeyahu. isttalkuta dinhora illa'ah, de'isttallak le'eila le'eilla, vela ahdar le'anhara levatar kadka ye'ot. yirmeyahu: isttallak vela ahdar le'atreih, ve'itcharav bei makdesha ve'itchashachu nehorin
Because of this, the Temple was destroyed in the days of Jeremia, MEANING BECAUSE ZEIR ANPIN WAS REMOVED FROM MALCHUT. Although it was later rebuilt, NAMELY THE SECOND TEMPLE, nonetheless, the light did not properly return to its place. Therefore, the name of the prophet who predicted this is Jeremia, WHICH IS COMPOSED OF THE LETTERS YARUM (ENG. 'SHALL RISE') YUD HEI VAV, WHICH MEANS the rising of the Supernal Light high up FROM MALCHUT. And it did not again afterwards illuminate properly DURING THE SECOND TEMPLE. THE NAME Jeremia SIGNIFIES THAT THE SUPERNAL LIGHT was gone up FROM MALCHUT, and did not return to its place, the Temple was destroyed and the luminaries were darkened.
Did you learn the truth here? The Name of the Prophets is also important. Not just the message but the carrier of the message teaches us things. Open your mind and heart to all that you can be. The Hebrew letters will cause you to grow more easily.
Pasook 7. of Zohar Tetzeveh Section 1 Sulam Commentary
אֲבָל יְשַׁעְיָהוּ, שְׁמָא גָּרִים לְפוּרְקָנָא, וּלְאַהְדָּרָא נְהוֹרָא עִלָּאָה לְאַתְרֵיהּ, וּלְמִבְנֵי בֵּי מַקְדְשָׁא, וְכָל טָבִין וְכָל נְהוֹרִין, יָהַדְרוּן כְּדִבְּקַדְמֵיתָא. וְעַל דָּא, שְׁמָהָן דִּתְרֵין נְבִיאִין אִלֵּין, קַיְימִין דָּא לָקֳבֵל דָּא, בְּגִין דִּשְׁמָא גָּרִים, וְצֵרוּפָא דְּאַתְוָון דָּא בְּדָא, גַּרְמִין עוֹבָדָא, הֵן לְטָב וְהֵן לְבִישׁ. ועַל רָזָא דָּא, צֵרוּפָא דְּאַתְוָון דִּשְׁמָהָן קַדִּישִׁין, וְכֵן אָתְוָון בְּגַרְמַיְיהוּ, גַּרְמִין לְאִתְחֲזָאָה רָזִין עִלָּאִין, כְּגַוְונָא דִּשְׁמָא קַדִּישָׁא, דְּאַתְוָון בְּגַרְמַיְיהוּ, גַּרְמִין רָזִין עִלָּאִין קַדִּישִׁין לְאִתְחֲזָאָה בְּהוּ.
aval yesha'yahu, shema garim lefurekana, ule'ahdara nehora illa'ah le'atreih, ulemivnei bei makdesha, vechal tavin vechal nehorin, yahadrun kedibekadmeita. ve'al da, shemahan ditrein nevi'in illein, kayeymin da lakovel da, begin dishma garim, vetzerufa de'atvavn da beda, garmin ovada, hen letav vehen levish. v'al raza da, tzerufa de'atvavn dishmahan kadishin, vechen atevavn begarmayeyhu, garmin le'itchaza'ah razin illa'in, kegavevna dishma kadisha, de'atvavn begarmayeyhu, garmin razin illa'in kadishin le'itchaza'ah behu
But the name Isaiah, WHICH IS COMPOSED OF THE LETTERS YESHA (ENG. 'SALVATION') YUD HEI VAV, brings redemption and the return of the Supernal Light to its place, TO MALCHUT, the rebuilding of the Temple, and ensures that every goodness and every light will return as before. Therefore, the names of these two prophets are in opposition to each other. FOR THE NAME OF ONE MEANS 'YUD HEI VAV WILL RISE' AND THE NAME OF THE OTHER IS THE OPPOSITE, 'YUD HEI VAV WILL SAVE'. The name causes, and the combination of the letters with each other brings about action, ACCORDING TO THEIR MEANING, both good and evil. And based on this secret is the combination of the letters of the Holy Names and also the letters on their own. They cause supernal secrets to appear according to the meaning of the name, for the letters themselves cause holy, supernal secrets to appear in them.
We learn from this Pasook to intertwine our name with the Name HaShem in order to bring the flow of fulfillment and light to each one of us. Learn this well. Do it no more than once per day.
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