Zohar Tzav Section 16 - The 4 Kinds and Hoshana Raba

Parasha TZAV from the Zohar Sulam Commentary Section 16

It is recommended to read the synopsis after you have studied the section.


This essay tells about the three boughs of myrtle, the two willows, the lulav and the etrog; these are waved to observe the precept and then the seven Sfirot above are stirred. We read of the infinite flow of abundance down through the Sfirot from Binah to Malchut, the Congregation of Yisrael. Waving the fresh branches draws blessings to this world. Rabbi Yosi says that on the seven days of Sukkot, actions are needed, not just words, and he emphasizes the number seven in regard to voices, Sfirot, days, and times that the altar must be circled. Rabbi Chiya explains that the illumination of Chochmah comes down and is revealed only with Judgment. Through the deed and sacrifice of the priest below, both the upper and lower are corrected. On the day that God orders the verdicts, Judgments are brought to an end and the evil tongue is ended in the world. God pronounces a decree and then it is referred to as though the punishment has already happened, although it is still to come. He tells of the necessity for the priests, the Levites and the children of Yisrael to participate in the sacrifice so that their transgressions will be atoned for.

Pasook 108. from the Zohar Commentary on Parasha Tzav

ד' מִינִין בַּלוּלָב, וְאִינּוּן שִׁבְעָה. וְאִי תֵּימָא דְּז' מִינִין אִינּוּן. לָאו הָכֵי, אֶלָּא אַרְבְּעָה נִינְהוּ וְאִינּוּן מִתְפָּרְשִׁין לִתְלָתָא אוֹחֲרָנִין. וּבְעוֹבָדָא דִּלְהוֹן אִתְּעֲרוּ שִׁבְעָה אָחֳרָנִין לְעֵילָּא, לְאוֹטָבָא עָלְמָא בְּכַמָּה סִטְרִין.


chanoch's Commentary

Just as the Sages speak of 4 worlds and 4 species there are 7 species and 7 worlds. Also we get a hint to the 12 Tribes through this Zohar Verse. As a student of Kabbalah always know that when you speak of the number 4 you are also speaking of the number 7 and 12.

Pasook 109. from the Zohar Commentary on the Parasha Tzav

כ"י, אע"ג דְּאִיהִי בִּכְלָלָא, מִתְבָּרְכָא מְכֻּלְּהוּ שִׁית, וּמִנַּחֲלָא דַּעֲמִיקָא דְּמַבּוּעָא, דְּנָגִיד וְלָא פָּסִיק לְעָלְמִין מֵימוֹי מִלְּנַגְדָא עָלַיְיהוּ, וְיַנְקָא לְבַת. דְּהָא בְּגִין דְּאִיהִי בַּת לָהּ לְעָלְמָא עִלָּאָה וְתַתָּאָה, אִתְבָּרְכָא מִנַּיְיהוּ בְּאִתְעָרוּתָא דָּא. דְּהָא בְּשַׁעֲתָא דִּכְנֶסֶת יִשְׂרָאֵל אִתְבָּרְכָא מִנַּיְיהוּ, כֻּלְּהוּ עָלְמִין אִתְבָּרְכָן. עַ"ד סוֹבְבִים אֶת הַמִּזְבֵּחַ כְּמָה דְּאִתְּמַר.

Although it is part of the seven Sfirot, the Congregation of Yisrael, MALCHUT, is blessed from all the six SFIROT ABOVE HER (MALCHUT) “ CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD “ and from the deep river that is drawn from its source. These waters never stop to be drawn to THE SIX SFIROT “ CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD. She suckles the Daughter, MALCHUT, for she is her daughter, the daughter of the supernal world, BINAH, and the lower world, ZEIR ANPIN, and receives blessings from them when they stir. When they bless the Congregation of Yisrael, all the worlds are blessed, FOR THEY RECEIVE FROM HER. Hence the encircling of the altar, as we learned, ON THE SEVEN DAYS OF THE FEAST OF SUKKOT (HOLIDAY OF THE BOOTHS), SINCE THE ALTAR CORRESPONDS TO MALCHUT, WHICH RECEIVES FROM BINAH AND ZEIR ANPIN. BY THE SEVEN CIRCLINGS, SHE IS FILLED WITH THE SEVEN SFIROT.

Pasook 110. from the Zohar Commentary on the Parasha Tzav

וְעוֹד בְּאִתְּעָרוּתָא דָּא, שִׁיתָא כֻּלְּהוּ מִתְבָּרְכָא בְּמַיָּא, לְאִסְתַּפְּקָא בֵּיהּ, וְאִשְׁתַּאֲבִין כֻּלְּהוּ מִמַּבּוּעָא דְּנַחֲלָא עֲמִיקָא דְּכֹלָּא, לְנַחְתָּא לְעָלְמָא. ובג"כ, בַּעְיָין כֻּלְּהוּ לַחִין וְלָא יְבֵשִׁין, לְאַמְשָׁכָא בִּרְכָאן לְעָלְמָא, בְּגִין דְּאִילָנֵי אִלֵּין, כֻּלְּהוּ לַחִין תְּדִירָא, וְטַרְפִּין דִּלְהוֹן מִשְׁתַּכְּחִין תְּדִירָא, וּזְמַן חֶדְוָותָא דִּלְהוֹן בְּהַאי זִמְנָא.

Moreover, by this stirring, BY WAVING THE FOUR KINDS, all six SFIROT “ NAMELY CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD “ are blessed with water, NAMELY ABUNDANCE, and are satisfied with it. They all draw from the source of the deepest river, BINAH, and take it down to the world. All THE FOUR KINDS therefore need to be fresh, not dry, SINCE FRESH REFERS TO THEIR BEING FULL TO ABUNDANCE, to draw blessings to the world. Those trees, MYRTLE, WILLOW AND LULAV, are always fresh and their leaves are ever present IN THE TREE, WHETHER SUMMER OR WINTER. The time of their joy is ON THE SEVEN DAYS OF SUKKOT.

chanoch's Commentary

Notice how the same term is used in different ways in Kabbalah. Water is Chesed and here it is being expressed as abundance which is an attribute of Chesed.

Pasook 111. from the Zohar Commentary on the Parasha Tzav

וְתָנֵינָן בְּסִפְרָא דְּרַב הַמְנוּנָא סָבָא, דְּהָא הַהוּא חֵילָא דְּאִתְפָּקְּדָא עַל אִילָנִין אִלֵּין, כָּל חַד וְחַד מֵאִלֵּין, לָא נָטִיל בִּרְכָאן דְּחֶדְוְותָא לְעֵילָּא, אֶלָּא בְּזִמְנָא דָּא. וְחֶדְוָותָא דִּלְהוֹן כֻּלְּהוּ לְעֵילָּא, וְחֶדְוָותָא דְּאִילָנִין אִלֵּין לְתַתָּא, כֻּלְּהוּ בְּזִמְנָא דָּא הוּא. וְאִתְּעֲרוּתָא דִּלְהוֹן בְּאִינּוּן קַדִּישֵׁי מַלְכָּא תַּלְיָין. וְכַד יִשְׂרָאֵל נַטְלֵי לוֹן, כֹּלָּא אִתְּעַר בְּזִמְנָא דָּא, וְעָלְמָא מִתְבָּרְכָא, לְאַרְקָא בִּרְכָאן לְעָלְמָא.

We learned in the book of Rav Hamnuna Saba that the minister appointed over those trees, OF THE FOUR KINDS, each receive joyful blessings from above only at that time. They all rejoice above, and the rejoicing of those trees is below at the time OF THE DAYS OF SUKKOT. Their stirring depends upon the holy men of the King; NAMELY, UPON YISRAEL WAVING THE LULAV. When Yisrael wave them, everything is stirred at that time and the world, MALCHUT, is blessed and pours blessings upon THIS world.

chanoch's Commentary

Just as Rosh HaShanah is a time of judgmdent, and that judgment is manifested during the whole year. Sukkot is a time of Blessing and Joy and that Joy lasts through the whole year. The actions of the Sukkot meaning the waving of the Lulav and Etrog and the Hakafot - the making of circles creates joy in our lives and the lives of the worlds through out the whole year.

Pasook 112. from the Zohar Commentary on the Parasha Tzav

כְּתִיב קוֹל יְיָ' עַל הַמָּיִם אֵל הַכָּבוֹד, א"ר יוֹסֵי, דָּא אַבְרָהָם. קוֹל יְיָ' בַּכֹּחַ: דָּא יִצְחָק. קוֹל יְיָ' בֶּהָדָר: דָּא יַעֲקֹב. קוֹל יְיָ' שׁוֹבֵר אֲרָזִים: דָּא נֶצַח. קוֹל יְיָ' חוֹצֵב לַהֲבוֹת אֵשׁ: דָּא הוֹד. קוֹל יְיָ' יָחִיל מִדְבָּר: דָּא צַדִּיק. קוֹל יְיָ' יְחוֹלֵל אַיָּלוֹת: דָּא צֶדֶק. וְכֻלְּהוּ מִתְגַּדְּלֵי עַל יַמָּא וְאִתְשַּׁקְיָין בְּמַיָּא, לְגַדְּלָא. הה"ד, וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן. וְכֻלְּהוּ הָנֵי מִתְעָרֵי בִּרְכָאן לְעָלְמָא, מֵהַהוּא שַׁקְיוּ, דְּאִתְּשַׁקְיָין כֻּלְּהוּ.

It is written: "The voice of Hashem is upon the waters: El of Glory" (Tehilim 29:3). Rabbi Yosi said: This is Abraham, NAMELY, THE ATTRIBUTE OF CHESED. "The voice of Hashem is powerful" (Ibid. 4), is Yitzchak, NAMELY GVURAH; "the voice of Hashem is full of majesty" (Ibid. 4), is Jacob, NAMELY TIFERET; "the voice of Hashem breaks the cedars" (Ibid. 5), is Netzach; "The voice of Hashem divides the flames of fire" (Ibid. 7), is Hod; "the voice of Hashem shakes the wilderness" (Ibid. 8), is the Righteous, YESOD; and "the voice of Hashem makes the hinds to calve" (Ibid. 9) is Righteousness, NAMELY MALCHUT. They all grow by the sea, BINAH, and are given water, NAMELY THE ABUNDANCE OF BINAH, in order to grow. Hence, it says: "And a river went out of Eden to water the garden" (Beresheet 2:10). They all arouse blessings to the world by the drink they give all.

chanoch adds: Truly beautiful use of this Psalm which is connected to JOY and HAPPINESS.

Pasook 113. from the Zohar Commentary on Parasha Tzav


ת"ח, הָנֵי שֶׁבַע קָלִין, תַּלְיָין בְּמִלָּה דְּפוּמָא בִּשְׁאָר יוֹמֵי שַׁתָּא, וְהַשְׁתָּא, לָא תַּלְיָין אֶלָּא בְּעוֹבָדָא, וַאֲנָן עוֹבָדָא קָא בָּעֵינָן, וְלָא מִלָּה. בְּגִין דִּבְזִמְנָא דָּא, מְבָרֵךְ לְכָל שַׁתָּא.

Come and behold: these seven voices “ CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT “ depend upon the words of the mouth throughout the year, but ON THE SEVEN DAYS OF SUKKOT, they depend only upon deed. We need then an action, not a speech, since during the time OF THE SEVEN DAYS OF SUKKOT, the whole year is blessed.

chanoch adds: The potential is described in Pasook 111 and 112. We create the potential during Sukkot while the actual will depend on the voices of the Sefirot meaning our connection to the Sefirot during each week which manifests the potential joy that we created during Sukkot.

Pasook 114. from the Zohar Commentary on Parasha Tzav

בְּיוֹמָא שְׁבִיעָאָה דְּחָג, הוּא סִיּוּמָא דְּדִינָא דְּעָלְמָא, וּפִתְקִין נָפְקִין מִבֵּי מַלְכָּא, וּגְבוּרָן מִתְעָרֵי וּמִסְתַּיְּימָן בְּהַאי יוֹמָא, וְעַרְבֵי נַחַל תַּלְיָין בְּהוּ. וּבָעֵינָן לְאִתְּעָרָא גְּבוּרָן לְמַיָּא. וּלְסַחֲרָא ז' זִמְנִין, לְרַוָואָה לְהַאי מִזְבֵּחַ, מִמַּיָּא דְּיִצְחָק, בְּגִין דְּאִתְמַלְיָא מַיָּא הַאי בֵּירָא דְּיִצְחָק, וְכַד הוּא אִתְמַלְּיָא, כָּל עָלְמָא אִתְבָּרְכָא בְּמַיָּא.

On the seventh day of the feast, NAMELY HOSHANA RABA, Judgment of the world comes to an end. Sentences are sent from the King's house and Gvurot are aroused and ended on that day. The willows of the brook depend upon them, THESE GVUROT. One needs to arouse the Gvurot toward the water and to circle the altar, WHICH CORRESPONDS TO MALCHUT, seven times “ AGAINST CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT “ in order to imbue the altar with Yitzchak's water; NAMELY, WITH THE ILLUMINATION OF CHOCHMAH OF THE LEFT COLUMN, CALLED 'ISAAC'. That water will fill Isaac's well, NAMELY MALCHUT, THAT WHEN SHE RECEIVES FROM THE LEFT, IT IS CALLED BY THAT NAME. When she is filled, the whole world is blessed with water.

chanoch's Commentary

There are 22 days of Holiday in the Hebrew month of Tishrai. Hoshana Raba is the 20th day. It is on this day that the decrees of judgment on people are issued to the Angels to manifest during the year. These judgment also include beneficial items and that is being referred to as water. Also the calculation for rain has been made and that is being expressed as well. For higher level souls judgments that we would consider negative are thought of as positive and water by the universe in general.

Pasook 115. from the Zohar Commentary on Parasha Tzav

וּבְהַאי יוֹמָא גְּבוּרוֹת בָּעֵינָן לְמַיָּא, וּלְסַיְימָא לוֹן לְבָתַר, דְּהָא בְּהַאי יוֹמָא מִסְתַּיְּימֵי דִּינָא. ובג"כ בָּעֵינָן לְבַטְּשָׁא לוֹן בְּאַרְעָא, וּלְסַיְימָא לוֹן דְּלָא מִשְׁתַּכְחוּ, דְּהַאי יוֹמָא אִתְּעָרוּתָא וְסִיּוּמָא הוּא. וְעַ"ד אִתְּעָרוּתָא וְסִיּוּמָא הוּא דְּעַבְדִינָן בְּעַרְבֵי נַחַל.

On that day, HOSHANA RABA, there is need of Gvurot IN ORDER TO DRAW water, THE SECRET OF THE MENTIONED ILLUMINATION OF CHOCHMAH, WHICH IS DRAWN ONLY TOGETHER WITH GVUROT AND JUDGMENTS, and to conclude them later. On that day, Judgment is concluded, AS THERE IS NO FURTHER NEED TO DRAW THE ILLUMINATION OF CHOCHMAH DRAWN THROUGH JUDGMENT. Hence, one needs to beat THE WILLOW BOUGHS on the ground and end them, NAMELY THEIR ILLUMINATION, so there will not be any. On that day, there is the stirring OF CHOCHMAH and the conclusion OF CHOCHMAH, and we make use of the willows of the brook, WHICH ALLUDES TO NETZACH AND HOD THROUGH WHICH CHOCHMAH IS REVEALED BY MEANS OF JUDGMENTS.

chanoch adds: The 5 willows are beaten on the ground while the person meditates on the 5 final letters to sweeten the period called the birthpangs of Mashiach. This is a period of judgment since it is the end of the 6000 years leading up to Mashiach.The 5 are beaten 5 times similar to the elevating of the 5 silver coins associated with the 1/2 Shekel Mitzvah.

Pasook 116. from Zohar Commentary on Parasha Tzav

א"ר חִיָיא וַדַּאי הָכִי הוּא, וְשַׁפִּיר. וְעַרְבֵי נַחַל, מִסִּטְרָא דְּנַחַל, נַפְקֵי גְּבוּרָאן. וּבְהַאי יוֹמָא מִתְעָרֵי וּמְסַיְּימֵי. בְּהַאי יוֹמָא כְּתִיב, וַיָּשָׁב יִצְחָק וַיַחְפּוֹר אֶת בְּאֵרֹת הַמַּיִם. בְּאֵרֹת כְּתִיב חָסֵר. וַיָּשָׁב, מַהוּ וַיָּשָׁב. אֶלָּא יוֹמָא קַדְמָאָה דְּיַרְחָא, שֵׁירוּתָא דְּדִינָא הַוָה בְּכָל עָלְמָא, וְיִצְחָק קַיְּימָא לְכוּרְסְיָיא לְמֵידָן עָלְמָא. בְּהַאי יוֹמָא, וַיָּשָׁב יִצְחָק לְאִתְּעָרָא דִּינִין וּלְסַיְימָא דִּינִין. וַיַחְפּוֹר אֶת בְּאֵרֹת הַמַיִם, לְאַרְקָא גְּבוּרָן לִכְּנֶסֶת יִשְׂרָאֵל, לְאִתְּעָרָא לְמַיָּא, דְּהָא מַיָּא בִּגְבוּרָן נַחְתָּן לְעָלְמָא.

Rabbi Chiya said: This is surely so, and it is well spoken. The willows of the brook are so CALLED because from the side of the brook, NAMELY BINAH, Gvurot come out, NAMELY THE ILLUMINATION OF CHOCHMAH WITH THEIR JUDGMENTS. On that day, they are aroused and ended. Of that day, it is written: "And Isaac dug again the wells of water" (Beresheet 26:18). The word Beerot (lit. 'wells') is written without the Vav, SINCE IT ALLUDES TO MALCHUT CALLED 'WELL' (HEB. BEER). What is "again"? The first day of the month, NAMELY ON ROSH HASHANAH, is the day of the beginning of Judgments throughout the world, and Isaac, THE SECRET OF THE LEFT COLUMN, rose to the Throne of Judgment to sentence the world. On that day OF HOSHANA RABA, Isaac again stirred the decrees and brought verdicts to an end. "Isaac dug the wells of water," NAMELY, he poured Gvurot upon the Congregation of Yisrael, WHICH IS MALCHUT CALLED "WELL," in order to arouse the water, THE SECRET OF THE ILLUMINATION OF CHOCHMAH. Water descends upon the world through Gvurot; NAMELY, THE ILLUMINATION OF CHOCHMAH COMES DOWN ONLY COUPLED WITH JUDGMENT.

chanoch adds: With Rabbi Ashlag's Comments the Verse from the Zohar becomes clear. Rosh HaShana starts the period of judgment and Hoshana Raba completes the period of judgment. Then there is Shemini Atzeret and Simchat Torah which represent the central column. Notice the idea of the Hebrew word Beerot being spelled without the Vav. Thus during the period of Tikune the judgment is never complete since we really could not handle strict judgment. We need the mercy of HaShem in order to complete our Tikune. That mercy is a longer period to complete the Tikune. Remember to thank HaShem for his mercy.

Pasook 117. from the Zohar Commentary on the Parasha Tzav

וּבְגִין דְּאִלֵּין גְּבוּרָן, לָא נַחְתִּין אֶלָּא בְּעִיבָא, וְיוֹמָא דְּעִיבָא לָא נַיְיחָא רוּחֵיהוֹן דְּקַיְימֵי עָלְמָא, אֶלָּא בְּגִין דְּעָלְמָא אִצְטְרִיךְ לְהוּ. מַאי טַעֲמָא. בְּגִין דְּעָלְמָא בְּדִינָא אִתְבְּרֵי, וְכֹלָּא בַּעְיָא הָכִי. בְּג"כ כֹּלָּא בְּעוֹבָדָא תַּלְיָא מִלְּתָא. וְעַ"ד, כַּהֲנָא בְּעוֹבָדָא וְתִקּוּנָא דְּאִיהוּ עָבֵיד לְתַתָּא, אִתְּעֲרוּ עִלָּאִין וְתַתָּאִין לְתַקְּנָא לוֹן, וּמִתְתַּקְנֵי עַל יְדוֹי.

Since these Gvurot descend only by means of clouds, WHICH ARE JUDGMENTS, and on a cloudy day the wind of the pillars of the world rests upon them only SINCE IT MUST BE SO since the world needs them. Why is it so? Because the world was created through decrees. NAMELY, ON ROSH HASHANAH. HENCE JUDGMENTS SHOULD ALWAYS BE REVEALED TOGETHER WITH WATER, WHICH MEANS THE ILLUMINATION OF CHOCHMAH, SO THE WICKED WILL NOT GET HOLD OF THE LEFT COLUMN AND BRING BACK THE JUDGMENTS OF ROSH HASHANAH. And everything must be this way, because it all depends upon actions. Therefore, through the deed and correction that the priest does below, NAMELY THE ACTION OF SACRIFICING, the upper and lower are aroused to be corrected, and are corrected by him. IN THE SAME MANNER, THROUGH THE DEED OF THE FOUR KINDS AND THE WILLOW OF HOSHANA RABA, CHOCHMAH IS CORRECTED BY MEANS OF JUDGMENTS, WHICH ARE REVEALED TOGETHER WITH IT SO THAT THE WICKED WILL NOT BE ABLE TO TAKE HOLD OF IT.

chanoch adds: Gevurot comes with Mercy - the 10 days of Repentance; The Mercy comes with Judgment - Hoshana Raba; Thus we have 22 days of central column. We do not think of these days this way. It is helpful to think of these days as central column since they mix both right and left in each section of days. When you think of central column you are in central column consciousness.

Pasook 118. from the Zohar Commentary on Parasha Tzav

א"ר יוֹסֵי הָא תָּנֵינָן, הַעֲרָבָה דְּדַמְיָא לְשִׂפְוָון בְּהַאי יוֹמָא, וּמַאי הִיא. אָמַר ר' חִיָּיא, אע"ג דְּלִדְרָשָׁא הוּא דְּאָתֵי, הָכִי הוּא וַדַּאי. דְּהָא בְּהַאי יוֹמָא בְּשִׂפְוָון תַּלְיָא, בְּהַאי יוֹמָא פָּקִיד מַלְכָּא לְמֵיהַב פִּתְקִין לְסַנְטִירָא, וּמִסְתַּיְּימֵי דִּינִין, וְאַסְתִּים לִישָׁנָא בִּישָׁא מֵעָלְמָא. בְּיוֹמָא קַדְמָאָה דְּיַרְחָא שֵׁירוּתָא דְּדִינָא הוּא, וְסִיּוּמָא הוּא בְּהַאי יוֹמָא. וְהָא אִתְּמַר.

Rabbi Yosi said: We learned that the willow resembles lips on that day. What is the meaning of this? Rabbi Chiya said: This is only according to homiletic interpretation, yet it is surely so. It depends upon lips, since on the day that the King orders the verdicts given to the officer in charge of them, Judgments are brought to an end and evil speech is ended in the world. The beginning of the verdict and its ending is on the first day of the month, as has been explained.

chanoch's Commentary

the leaves of a willow look like lips. It also depends on the expression of words which come through lips. The lips represent judgment in the frame of the mouth since they assist in forming and limiting the sounds.

Pasook 119. from the Zohar Commentary on Parasha Tzav

ת"ח, בְּיוֹמָא דָּא שְׁלֵמִין וּמְסַיְּימֵי עַמִּין עע"ז בִּרְכָאן דִּלְהוֹן, וְשָׁרָאן בְּדִינָא. וְיִשְׂרָאֵל בְּיוֹמָא דָּא מְסַיְּימֵי דִּינִין דִּלְהוֹן וְשָׁרָאן בְּבִרְכָתָא. דְּהָא לְיוֹמָא אָחֳרָא זְמִינִין לְאִשְׁתַּעְשְׁעָא בְּמַלְכָּא, לְנַטְלָא מִינֵיהּ בִּרְכָאן לְכָל שַׁתָּא, וּבְהַהוּא חֶדְוָותָא לָא מִשְׁתַּכְּחֵי בְּמַלְכָּא אֶלָּא יִשְׂרָאֵל בִּלְחוֹדַיְיהוּ. וּמַאן דְּיָתִיב עִם מַלְכָּא, וְנָטַל לֵיהּ בִּלְחוֹדֵיהּ, כָּל מַה דְּבָעֵי שָׁאִיל, וְיָהִיב לֵיהּ. וְעַ"ד יִשְׂרָאֵל שָׁרָאן, וְעַמִּין עע"ז מְסַיְּימֵי. וְעַ"ד כְּתִיב, אָהַבְתִּי אֶתְכֶם אָמַר יְיָ' וְגוֹ'.

Come and behold: on that day, the heathen nations complete and terminate their blessings and abide in Judgment. On that day, the children of Yisrael end their judgments and abide in blessings, since on another day “ NAMELY SHMINI ATZERET (THE DAY OF CONVOCATION) “ they will take delight with the King and take blessings from Him for the whole year. On that festival day, Yisrael alone are with the King, and only he who sits with the King receives them. Whatever he wishes he asks, and THE KING gives him. Yisrael therefore begin TO RECEIVE BLESSINGS and the heathen nations terminate THEIR BLESSINGS. It is therefore written: "'I have loved you', says Hashem" (Malachi 1:2).

chanoch adds: During Sukkot we read about 70 sacrifices of bulls which is shared with the 70 nations. ON Hoshana Rabah we read the last of these 70 sacrifices. This is what is meant above about terminating the Blessings of the other Nations and then we start receiving the Blessings of Shemini Atzeret, which is an open ended Blessing to the children of Israel.

Pasook 120. of the Zohar Commentary on Parasha Tzav

אָמַר לֵיהּ, הָא חֲמֵינָא לֵיהּ לְעֵשָׂו בְּשַׁלְוָה, בְּמַלְכוּ, בִּכְרִיכָן עִלָּאִין, וְשָׁלִיט עַל עָלְמָא, וְאַתְּ אָמַר וָאָשִׂים אֶת הָרָיו שְׁמָמָה. אָ"ל, בְּכָל אֲתַר הָכִי הוּא. כֵּיוָן דְּמַלְכָּא קַדִּישָׁא גָּזַר גְּזֵרָה, וְשַׁוֵּי הַהִיא גְּזֵרָה בְּפִתְקֵיהּ, קְרָא אַסְהִיד כְּמָה דְּאִתְעָבֵיד. וְעַ"ד וָאָשִׂים אֶת הָרָיו שְׁמָמָה, הָא שִׁוִיתִי בְּפִתְקָא דִּילִי. וְכֵן כָּל אִינּוּן טָבָן דְּגָזַר עָלַיְיהוּ דְּיִשְׂרָאֵל, דִּכְתִּיב אֲנִי יְיָ' דִּבַּרְתִּי וְעָשִׂיתִי.

He said to him: Yet we see Esav lived calmly, reigning in great, superior cities, ruling over the world, and yet you say, "And laid his mountains waste" (Ibid. 3). He said to him: It is always so. When the Holy King pronounces a decree and places it amongst His verdicts, scripture testifies to it as if it has already been performed, THOUGH IT HAS NOT YET BEEN EXECUTED. It therefore says: "And laid his mountains waste “ " since I have already considered in My verdict, AND IT WILL BE CARRIED OUT IN DUE TIME. This is also true for the goodness He decreed for Yisrael, IN THAT IT WILL BE IN DONE IN ITS TIME, as written: "I Hashem have spoken and have done it" (Yechezkel 17:24).

chanoch adds: This is a hint to the Children of Israel that HaShem lives in a frame where the future is in the present we need to strive to experience that kind of reality.

Pasook 121. from the Zohar Commentary on Parasha Tzav

וְזֹאת תּוֹרַת הָאָשָׁם וְזֹאת תּוֹרַת הַמִּנְחָה וְזֹאת תּוֹרַת זֶבַח הַשְּׁלָמִים זֹאת תּוֹרַת הַחַטָּאת. ר' יִצְחָק אָמַר, הָא אוּקְמוּהָ אִי לְתַתָּא דָּא בְּכֹלָּא. אִי לְעֵילָּא דָּא בְּכֹלָּא. וּמַאן דְּאִשְׁתְּדַל בְּאוֹרַיְיתָא, נָטְלָא לְחוּלָקֵיהּ בְּכֹלָּא, וְאִתְאֲחִיד בְּכָל סִטְרִין, וְלָא בָּעֵי לְקָרְבָא קָרְבְּנָא עַל נַפְשֵׁיהּ, וְהָא אִתְּמַר.

"And this (Heb. zot) is the Torah of the guilt offering" (Vayikra 7:1); "and this (Heb. zot) is the Torah of the meal offering" (Vayikra 6:7); "and this (Heb. zot) is the Torah of the peace offerings" (Vayikra 7:11); and "this (Heb. zot) is the Torah of the sin offering" (Vayikra 6:18). Rabbi Yitzchak said: It has been explained that down below, Zot is within everything, and up above, Zot is within everything, SINCE ZOT, MALCHUT, INCLUDES ALL LIGHTS FROM HER AND ABOVE, SINCE SHE RECEIVES THEM ALL INTO HER. ALSO, BELOW SHE GIVES ABUNDANCE TO ALL THE WORLDS FROM HER AND DOWNWARDS, AND SHE INCLUDES THEM ALL. THE NAME ZOT THEREFORE APPEARS IN CONNECTION WITH ALL THESE SACRIFICES, AS SHE INCLUDES THEM ALL. He who is occupied in the Torah takes Her, MALCHUT, as his portion entirely, and joins with all Her aspects “ THE GUILT OFFERING, THE MEAL OFFERING, THE PEACE OFFERING AND THE SIN OFFERING. Hence, he need not bring a sacrifice for himself, as we have already learned.

chanoch's Commentary

As we have learned Torah study is equivalent to all of the above offerings the Torah student does will not need to bring animal offerings when the third Temple is revealed. This is true if and only if he or she has unified his or her actions with his or her Kavenah.