It is recommended to study the section prior to reading the Synopsis.
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 firstname.lastname@example.org 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.
Rabbi Shimon says that Moses, the sun, did not unite with the moon, Malchut, until he comprised all aspects including right and left. When the offering is proper, the shining countenance of God is present in the world in the Temple, and the Other Side is subdued and hides, and the side of Holiness rules with light and joy. But when the offering is not done properly, or the unison is not performed correctly, then the moon is concealed and the Other Side rules in the world. Lastly we hear that God did not test Job, but instead aroused the Inciter against him, as the Inciter is constantly coming around to denounce people.
Pasook 38. from the Zohar Sulam Commentary on Parasha Tetzaveh
וְאַתָּה הַקְרֵב אֵלֶיךָ וְגוֹ'. אָמַר רִבִּי שִׁמְעוֹן, לָא שִׁמֵשׁ מֹשֶׁה דְּאִיהוּ שִׁמְשָׁא בְּסִיהֲרָא, עַד דְּאִתְכְּלִיל בְּכָל סִטְרִין בְּרָזָא דְּו', כְּמָה דְּאוֹקִימְנָא. תָּא חֲזֵי, מַה כְּתִיב, מִתּוֹךְ בְּנֵי יִשְׂרָאֵל לְכַהֲנוֹ לִי. לְכַהֵן לִי לָא כְּתִיב, אֶלָּא לְכַהֲנוֹ לִי, לְשִׁמּוּשָׁא דִּילֵיהּ, לְשִׁמּוּשָׁא דְּאָת דָּא, לְשִׁמּוּשָׁא דִּילֵיהּ וַדַּאי. לִי דָּא אָת ה', לְאַעֲלָא וּלְשַׁמְּשָׁא ו' בְּה', לְמֶהֱוֵי כֹּלָּא חַד. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּעָאלוּ וְנַפְקוּ, וְיַדְעֵי בְּרָזָא דְּאָרְחוֹי דְּאוֹרַיְיתָא, לְמֵהָךְ בְּאֹרַח קְשׁוֹט.
"And take you to you" (Shemot 28:1). Rabbi Shimon said: Moses, who is the sun, did not unite with the moon, WHICH IS MALCHUT, until he comprised all aspects in accordance with the secret meaning of the letter Vav, as we have established, NAMELY, HE INCLUDED AARON AND THE LEVITES, WHO ARE RIGHT AND LEFT. Come and behold: it is written, "From among the children of Yisrael that he may minister to Me" (Ibid.). 'To minister to Me' is spelled with an extra Vav, WHICH LITERALLY MEANS 'for its service' “for the service of the letter Vav, assuredly for its service. IT IS AS IF IT WERE WRITTEN, 'TO SERVE VAV', WHICH IS TIFERET, 'TO Me' which is the letter Hei, NAMELY MALCHUT, to bring in the Vav to unite with the Hei, so everything will become one. Blessed are the children of Yisrael who entered IN THE SECRETS OF TORAH and came out. They know the secrets of the ways of the Torah so as to walk the true path.
The majority of the English speaking world has never seen this translation of this verse. It is an accurate translation but it does not make sense on its surface. This is because it is never meant to make the Torah understandable on its surface level. Once the commentary is clear then the verse becomes clear as written.
Pasook 39. from the Zohar Sulam Commentary on Parasha Tetzaveh
מִתּוֹךְ בְּנֵי יִשְׂרָאֵל אֲמַאי מִתּוֹךְ בְּנֵי יִשְׂרָאֵל. אֶלָּא כֹּלָּא לָא אִתְקְרֵי לְמֶהֱוֵי חַד כַּדְקָא יֵאוֹת, אֶלָּא מִתּוֹךְ בְּנֵי יִשְׂרָאֵל. דְּהָא בְּנֵי יִשְׂרָאֵל קַיְימֵי לְתַתָּא, לְאִתְּפַתְחָא אָרְחִין, וּלְאַנְהָרָא שְׁבִילִין, וּלְאַדְלְקָא בּוּצִינִין, וּלְקָרְבָא כֹּלָּא מִתַּתָּא לְעֵילָּא, לְמֶהֱוֵי כֹּלָּא חַד, וּבְגִינֵי כַּךְ כְּתִיב וְאַתֶּם הַדְּבֵקִים בַּיְיָ' וְגוֹ'.
HE ASKS: Why "from among the children of Yisrael"? HE ANSWERS: nothing is called 'one' or is properly one, except from among the children of Yisrael. For the children of Yisrael stand below to open ways and to illuminate paths and to kindle the candles, WHICH ARE THE SUPERNAL SFIROT, and to take everything from below upwards, so that everything shall be one. Therefore, it is written: "But you who did cleave to Hashem your Elohim..." (Devarim 4:4).
This verse is explaining the spiritual work of the Children of Israel. This work is to unify all human beings and then elevate the unified world to be unified with the spiritual world.
Pasook 40. from the Zohar Sulam Commentary on Parasha Tetzaveh
וְאַתָּה הַקְרֵב אֵלֶיךָ וְגוֹ' אר"ש, כֹּלָּא אִיהוּ קְרִיבָה, לְמַאן דְּיָדַע לְיַחֲדָא יִחוּדָא, וּלְמִפְלַח לְמָארֵיהּ, דְּהָא בְּזִמְנָא דְּאִשְׁתְּכַח קָרְבְּנָא כַּדְקָא יֵאוֹת, כְּדֵין אִתְקְרִיב כֹּלָּא כַּחֲדָא, וּנְהִירוּ דְּאַנְפִּין, אִשְׁתְּכַח, בְּעָלְמָא בְּבֵי מַקְדְּשָׁא, וְאִתְכַּפְיָא וְאִתְכַּסְיָא סִטְרָא אַחֲרָא, וְשָׁלִיט סִטְרָא דִּקְדוּשָּׁא בִּנְהִירוּ וְחִידוּ. וְכַד קָרְבְּנָא לָא אִשְׁתְּכַח כַּדְקָא יֵאוֹת, אוֹ יִחוּדָא לָא הֲוֵי כַּדְקָא יֵאוֹת, כְּדֵין אַנְפִּין עֲצִיבוּ. וּנְהִירוּ לָא אִשְׁתְּכַח, וְאִתְכַּסְיָא סִיהֲרָא, וְשַׁלְטָא סִטְרָא אַחֲרָא בְּעָלְמָא, בְּגִין דְּלָא אִית מַאן דְּיָדַע לְיַחֲדָא שְׁמָא קַדִּישָׁא, כַּדְקָא יֵאוֹת.
"And take you to you": Rabbi Shimon said: Everything is taken near by one who knows how to affect unity and to serve his Master, for when the offering is found to be proper, everything is brought together, MEANING THE RIGHT AND LEFT SIDES. The shining countenance OF THE HOLY ONE, BLESSED BE HE, is present in the world in the Temple, and the Other Side is subdued and hides, and the side of Holiness rules with light and joy. But when the offering is not found to be proper, or the unity was not properly affected, then the face is sad and light is not prevalent. And the moon, WHICH IS MALCHUT, is concealed and the Other Side rules in the world, because there is no one who knows how to unite the Holy Name properly.
How much depends on the "intention of unification". How important is the study of Kabbalah.
Pasook 41. from the Zohar Sulam Commentary on Parasha Tetzaveh
אר"ש, קוּדְשָׁא בְּרִיךְ הוּא לָא נַסֵּי לְאִיּוֹב, וְלָא אָתָא עִמֵּיהּ בְּנִסְיוֹנָא, כְּנִסְיוֹנָא דִּשְׁאַר צַדִּיקַיָּא, דְּהָא לָא כְּתִיב בֵּיהּ וְהָאֱלֹֹהִים נִסָּה אֶת אִיּוֹב, כְּמָה דִּכְתִּיב בְּאַבְרָהָם וְהָאֱלֹֹהִים נִסָּה אֶת אַבְרָהָם. דְּאִיהוּ בְּיָדֵיהּ אַקְרִיב לִבְרֵיהּ יְחִידָאי לְגַבֵּיהּ. וְאִיּוֹב לָא יָהִיב לֵיהּ וְלָא מָסַר לֵיהּ כְּלוּם. וְלָא אִתְּמַר לֵיהּ, אֲבָל אִתְמְסָר בִּיְדָא דִּמְקַטְרְגָא, בְּדִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא. דְּאִיהוּ אַתְּעָר לְהַהוּא מְקַטְרְגָא לְגַבֵּיהּ, מַה דְּאִיהוּ לָא בָּעָא. דְּהָא בְּכָל זִמְנָא אָתָא הַהוּא מְקַטְרְגָא לְאַתְעֲרָא עַל בְּנֵי נָשָׁא, וְהָכָא קוּדְשָׁא בְּרִיךְ הוּא אַתְּעָר לְגַבֵּיהּ, דִּכְתִּיב הֲשַׂמְתָּ לִבְּךָ עַל עַבְדִּי אִיּוֹב. אֲבָל רָזָא עֲמִיקָא אִיהוּ.
Rabbi Shimon said: The Holy One, blessed be He, did not test Job and did not bring him to a test like the tests of other righteous people. For is it not written of him: 'Elohim tested Job', as is written about Abraham: "Elohim did test Abraham" (Beresheet 22:1), who offered his only son to Him with his own hand. Job did not give Him or hand Him anything. It is not said to him THAT HE SHOULD GIVE, but he was given over to the Inciter through the Judgment of the Holy One, blessed be He, as He aroused the Inciter against him, which he did not request. The Inciter is constantly coming to denounce people. Here, the Holy One, blessed be He, aroused the Inciter against him, as is written: "Have you considered My servant Job" (Iyov 1:8), but this is a deep secret.
One of The secrets are that Job never gave the negative system something - anything to keep it away from him. Thus when Job was mentioned by the Creator the Satan was eager to prosecute him.
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