Zohar Emor - Section 24 - 2 Bloods - Pesach and Brit - Circumcision

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

Zohar Sulam Commentary on Parasha Emor Section 24

It is best to study the Zohar in the following manner:

1. Read outloud 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 Chiya examines the verse from Shir Hashirim that begins, "I sleep, but my heart wakes...," and talks about the exile of Yisrael, and about the opening one must find to come into God. That opening is the gates of righteousness. Rabbi Chiya talks about the blood marked on the doorposts that was Yisrael's display of Faith at the time that God killed all the firstborn in Egypt. We read about the time of the full moon, when the Klipot are hidden away and the holy union is present. Rabbi Aba explains about the four cups that correspond to the four redemptions, and about the four grades or Sfirot that bond together. He tells Rabbi Yehuda why the Halel is not recited during the seven days of Pesach.

Pasook 128. from the Zohar Sulam Commentary on Parasha Acherai Mot

וּבַחֹדֶשׁ הָרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ וְגוֹ'. רִבִּי חִיָּיא פָּתַח, אֲנִי יְשֵׁנָה וְלִבִּי עֵר קוֹל דּוֹדִי דּוֹפֵק וְגוֹ'. אָמְרָה כְּנֶסֶת יִשְׂרָאֵל, אֲנִי יְשֵׁנָה בְּגָלוּתָא דְּמִצְרַיִם, דַּהֲווֹ בָּנַי בְּשִׁעְבּוּדָא דְּקַשְׁיוּ. וְלִבִּי עֵר, לְנַטְרָא לְהוּ דְּלָא יִשְׁתֵּיצוּן בְּגָלוּתָא. קוֹל דּוֹדִי דּוֹפֵק, דָּא קוּדְשָׁא בְּרִיךְ הוּא, דְּאָמַר וָאֶזְכּוֹר אֶת בְּרִיתִי.

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 the fourteenth day of the first month" (Vayikra 23:5). Rabbi Chiya opened with, "I sleep, but my heart wakes. Hark, my beloved is knocking" (Shir Hashirim 5:2). The Congregation of Yisrael said, I sleep in exile in Egypt, SINCE EXILE COMES FROM THE POWER THE LEFT EXERCISES OVER THE RIGHT AND WITH THE JUDGMENTS OF THE LEFT, THE MOCHIN OF MALCHUT ARE GONE, WHICH IS CONSIDERED SLEEP. My children were there under harsh enslavement, "but my heart wakes" to keep them so they will not be destroyed in exile. "Hark, my beloved is knocking" refers to the Holy One, blessed be He, who said, "and I have remembered My covenant" (Shemot 6:5).

chanoch's Commentary

The pasuk refers to the Holiday of Pesach which requires a redemption from exile. All of these verses quoted refer to this redemption. the pasuk explains the code words with Rabbi Ashlag's Commentary.

Pasook 129. from the Zohar Sulam Commentary on Parasha Emor

פִּתְחִי לִי פִּתְחָא כְּחִדוּדָא דְּמַחֲטָא, וַאֲנָא אַפְתַּח לְךָ תַּרְעִין עִלָּאִין. פִּתְחִי לִי אֲחוֹתִי, דְּהָא פִּתְחָא לְאַעְלָא לִי, בָּךְ הוּא, דְּלָא יֵיעֲלוּן לְגַבָּאי בָּנַי אֶלָּא בָּךְ, אַנְּתְּ הוּא פִּתְחָא לְאַעְלָא לִי בָּךְ, אִי אַנְתְּ לָא תִּפְתַּח פִּתְחָךְ, הָא אֲנָא סָגִיר. דְּלָא יִשְׁכְּחוּן לִי. בְּגִין כַּךְ, פִּתְחִי לִי. פִּתְחִי לִי וַדַּאי. וְעַל דָּא אָמַר דָּוִד, כַּד בָּעָא לְאַעֲלָא לְמַלְכָּא, אָמַר פִּתְחוּ לִי שַׁעֲרֵי צֶדֶק, אָבֹא בָם אוֹדֶה יָהּ. זֶה הַשַּׁעַר לַיְיָ', דָּא הוּא פִּתְחָא וַדַּאי לְאַעֲלָא לְמַלְכָּא. זֶה הַשַּׁעַר לַיְיָ', לְאַשְׁכְּחָא לֵיהּ, וּלְאִתְדַּבְּקָא בֵּיהּ, וְעַל דָּא פִּתְחִי לִי אֲחוֹתִי רַעְיָתִי שֶׁרֹאשִׁי וְגוֹ'. בְּגִין לְאִזְדַּוְּוגָא עִמָּךְ, וּלְמֶהֱוֵי עִמָּךְ בִּשְׁלָם דְּעָלְמִין.

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

"Open to me" (Shir Hashirim 5:2) MEANS OPEN TO ME an opening as thin as a needle, and I shall open to you the celestial gates. "Open to me, my sister," since the opening to come in to Me is within you, so My children shall enter only through you. Unless you open your opening, I am closed off and cannot be found. Hence, "Open to me." "Open to me" assuredly. Therefore, when David wished to come in to the King, he would say, "Open to me the gates of righteousness. I will go in to them, and I will praise Yah. This is the gate of Hashem" (Tehilim 118:19-20). This, THE GATES OF RIGHTEOUSNESS, WHICH IS MALCHUT, is an opening through which to come in to the King. "This is the gate of Hashem" to find Him and cleave to Him. Hence, "Open to me, my sister, my love for my head is filled with dew," to unite with you and be at peace with you forever.

chanoch's Commentary

We have discussed this aspect in the parasha of Acherai Mot. Human Beings live in a physical world. Above this world which entrance is within each person is a gate to the Sefira of Malchut which leads to HaShem who is the Sefirot of Zeir Anpin.

Pasook 130. from the Zohar Sulam Commentary on Parasha Emor

ת"ח, בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה קָטִיל לְבוּכְרֵי דְּמִצְרָאֵי, כָּל אִינּוּן דְּקָטַל בְּפַלְגוּת לֵילְיָא, וְאָחִית דַּרְגִּין מֵעֵילָּא לְתַתָּא. בֵּיהּ שַׁעֲתָא עָאלוּ יִשְׂרָאֵל בְּקִיּוּמָא דְּאָת קַדִּישָׁא, אִתְגְּזָרוּ וְאִשְׁתָּתָּפוּ בִּכְנֶסֶת יִשְׂרָאֵל, וְאִתְאַחֲדוּ בָּהּ. כְּדֵין הַהוּא דָּמָא אַחְזִיאוּ לֵיהּ עַל פִּתְחָא. וּתְרֵין דָּמֵי הֲווֹ, חַד דְּפִסְחָא, וְחַד דָּמָא דְּאִתְגְּזָרוּ. וַהֲוָה רָשִׁים עַל פִּתְחָא, רְשִׁימָא דִּמְהֵימְנוּתָא, חַד הָכָא וְחַד הָכָא וְחַד בֵּינַיְיהוּ, וְהָא אִתְּמַר, וְנָתְנוּ עַל שְׁתֵּי הַמְזוּזוֹת וְעַל הַמַּשְׁקוֹף, בְּגִין לְאַחֲזָאָה מְהֵימְנוּתָא.

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 see, when the Holy One, blessed be He, was killing the firstborns Egyptian, NAMELY all those He killed at midnight, and brought the upper grades down, at that very time Yisrael entered the covenant of the holy sign by circumcising and uniting with the Congregation of Yisrael and joining her. They then displayed that blood on the lintel. So there were two kinds of blood, the one of the Pascal sacrifice and the other that of circumcision, and the mark of Faith was imprinted on the lintel, one on one side, the other on the other, and one in between. THESE ARE THE THREE COLUMNS, RIGHT, LEFT AND CENTRAL. It is also said, "and put it on the two side posts and on the upper door post" (Shemot 12:7), to display Faith.

chanoch's Commentary

The verse is clear as written yet we need to ask why it is necessary to describe the idea of Faith and the 3 columns twice. My answer is that this is creating the two triangles of the Star of David Protection Shield.

Pasook 131. from the Zohar Sulam Commentary on Parasha Emor

וּבְאַרְבָּעָה עֲשָׂר, הָא אִתְּמַר, דְּהָא כְּדֵין מְבַטְּלִין חָמֵץ וּשְׂאוֹר, וְאִסְתַּלָּקוּ יִשְׂרָאֵל מֵרְשׁוּתָא אָחֳרָא, וְאִתְעֲקָרוּ מִנֵּיהּ, וְאִתְאַחֲדוּ בְּמַּצָה, קִשּׁוּרָא קַדִּישָׁא. בָּתַר דְּאִתְגְּזָרוּ, עָאלוּ בָּהּ, עַד דְּאִתְפְּרָעוּ, וְאִתְגַּלְיָיא רְשִׁימָא דִּלְהוֹן, וּכְדֵין יָהַב לְהוֹן קִשּׁוּרָא, בַּאֲתַר עִלָּאָה, בְּקִשּׁוּרָא דִּמְהֵימְנוּתָא, בַּאֲתַר דִּכְתִּיב הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם, מִן הַשָּׁמָיִם דַּיְיקָא, וְהָא אוּקְמוּהָ.

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 the fourteenth," we learned that then leavened bread and leaven are renounced, and Yisrael are gone from another dominion and are uprooted from it, and join the leavened bread in a holy bond. After they are circumcised they come into it BY MEANS OF THE MATZAH until AFTER THE GIVING OF THE TORAH, WHEN they uncovered the corona and their imprint was revealed. Then He gave them the bond in a high place in the bond of Faith, the place where it is written, "Behold, I will rain bread from heaven for you" (Shemot 16:4), exactly from heaven, NAMELY FROM ZEIR ANPIN CALLED HEAVEN. This has already been explained.

chanoch's Commentary

When we burn the Chametz and declare the Chametz null and void and ownerless we are uprooted from the negative system. It is only after this removal of the ego can we receive the Torah. Remember Shavuot is called the Gift of the Torah. We may receive a gift but that it is not internalizing and actually receiving the essence of any gift.

Pasook 132. from the Zohar Sulam Commentary on Parasha Emor

ת"ח, בְּאַרְבֵּיסַר בְּשַׁעֲתָא דְּזִוּוּגָא דְּסִיהֲרָא אִשְׁתְּכַח בִּשְׁלִימוּ עִם שִׁמְשָׁא, וְכִתְרִין תַּתָּאִין לָא מִשְׁתַּכְּחִין כָּל כַּךְ בְּעָלְמָא, דְּהָא בְּחַדְתּוּתֵי דְּסִיהֲרָא, זִינִין בִּישִׁין מִשְׁתַּכְּחִין, וּמִתְעָרֵי לְאִתְפַּשְׁטָא בְּעָלְמָא. וּבְשַׁעֲתָא דְּזִוּוּגָא דְּסִיהֲרָא אִשְׁתְּכַח בִּנְהִירוּ דְּשִׁמְשָׁא בִּשְׁלִימוּ, מִתְכַּנְּשֵׁי כֻּלְּהוּ לַאֲתַר חַד, וְקִדּוּשֵׁי מַלְכָּא אַתְּעֲרוּ. כְּדֵין כְּתִיב לֵיל שִׁמּוּרִים הוּא לַיְיָ', דְּהָא זִוּוּגָא קַדִּישָׁא אִשְׁתְּכַח, וְהוּא שִׁמּוּרִים בְּכֹלָּא.

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 see, on the fourteenth day AT NIGHT, when the union of the moon, MALCHUT, is in perfection with the sun, ZEIR ANPIN, the lower Sfirot OF THE KLIPOT do not endure so much in the world. For at the time of the renewal of the moon, evil species abound and are roused to expand in the world. BUT when the union of the moon is wholly in the light of the sun, all THE KLIPOT are gathered into one place AND HIDE, while the holy things of the King are roused. Then, "It is a night of watchfulness to Hashem" (Shemot 12:42), since the holy union is present, which is watchful in every respect.

chanoch's Commentary

The night of the 14th is the 15th and thus the Full Moon. this means that the Light of War is shared with the Sefira of Malchut. This is what is involved with the month of Nissan. This is when the Energy of HaShem was roaming the Land of Mitzrayim and causing the Death of the First Born. This is related to determining who is a first born in a world of rampant adultery similar to the current world in America.

Pasook 133. from the Zohar Sulam Commentary on Parasha Emor

ר' אַחָא אָמַר, בְּגִין כַּךְ תִּקּוּנָא דְּכַלָּה בְּהַהוּא יוֹמָא, וּבְלֵילְיָא אִשְׁתְּכַח יִשּׁוּבָא דְּבֵיתָא, וַוי לְאִינּוּן דְּלָאו מִבְּנֵי בֵּיתָא נִינְהוּ, כַּד אָתָאן לְאִזְדָוְוגָא אוֹרַיְיתָא כַּחֲדָא, וַוי לְאִינּוּן דְּלָא אִשְׁתְּמוֹדְעָן גַּבַּיְיהוּ. בְּגִין כַּךְ יִשְׂרָאֵל קַדִּישִׁין מְתַקְּנִין לוֹן בֵּיתָא, כָּל הַהוּא יוֹמָא, וְעַל יְדַיְיהוּ, עַיְילֵי מַאן דְּעַיְילֵי, וְאִינּוּן חַדָּאן וְזַמְּרָן תַּרְוַויְיהוּ זַכָּאִין אִינּוּן יִשְׂרָאֵל בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי.

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 Acha said, For that reason the bride, MALCHUT, is made ready on that day, THE FOURTEENTH, and on the night OF THE FIFTEENTH DAY, the house is settled, NAMELY MALE AND FEMALE ARE UNITED. Woe to those who are not of the household, WHO DO NOT CLEAVE TO MALCHUT, when the two Torahs come to unite THE WRITTEN TORAH, ZEIR ANPIN, AND THE ORAL TORAH, MALCHUT. Woe to those who are not recognized by them. For that reason, holy Yisrael prepare MALE AND FEMALE a home, THAT IS, A UNION, all that FOURTEENTH day, and through them those who need to, enter, THAT IS, THE MOCHIN NECESSARY FOR THE UNION OF MALE AND FEMALE. And they, MALE AND FEMALE, are glad and both sing. Happy are Yisrael in this world and in the World to Come.

chanoch's Commentary

This pasuk is saying that it is important to have prepared oneself through searching for Chametz to arrive at the ability to celebrate Pesach through limiting one's own ego and cleansing oneself as one's property.

Pasook 134. from the Zohar Sulam Commentary on Parasha Emor

אָמַר ר' יוֹסֵי לָמָּה לָן לְאַטְרְחָא כּוּלֵי הַאי, קְרָא שְׁלִים הוּא, דְּהָא בְּהַאי לֵילְיָא, זִוּוּגָא עִלָּאָה קַדִּישָׁא אִתְּעַר וְאִשְׁתְּכַח, הה"ד, הוּא הַלַּיְלָה הַזֶּה לַיְיָ' שִׁמּוּרִים, מַאי שִׁמּוּרִים. תְּרֵי, זִוּוּגָא דְּסִיהֲרָא בְּשִׁמְשָׁא. לְכָל בְּנֵי יִשְׂרָאֵל לְדוֹרֹתָם, דְּהָא מִכָּאן וּלְהָלְאָה, אִתְאֲחָדוּ וְאִתְקַשָּׁרוּ בְּקִשּׁוּרָא דִּשְׁמָא קַדִּישָׁא, וְנָפְקוּ מֵרְשׁוּתָא אָחֳרָא. בְּגִינֵי כַּךְ בְּאַרְבָּעָה עֲשַׂר, מְתַקְּנֵי גַּרְמַיְיהוּ, וּמְבַעֲרֵי חָמֵץ מִבֵּינַיְיהוּ, וְעַיְילֵי בִּרְשׁוּתָא קַדִּישָׁא, וּכְדֵין מִתְעַטְּרֵי חָתָן וְכַלָּה, בְּעִטְרוֹי דְּאִימָא עִלָּאָה, וּבָעֵי בַּר נָשׁ לְאַחֲזָאָה גַּרְמֵיהּ דְּאִיהוּ בַּר חוֹרִין.

Transliteration

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Translation

Rabbi Yosi said, Why should we bother so much? There is a whole verse to the effect that that night the supernal holy union is awakened and is present. This is the meaning of, "It is a night of watchfulness to Hashem." Why is watchfulness WITH A PLURAL SUFFIX? HE ANSWERS THAT IT ALLUDES TO two, which are the union of the moon with the sun, MALCHUT AND ZEIR ANPIN. "for all the children of Yisrael in their generations" (Ibid.) MEANS THAT from now on YISRAEL are united and connected with the bond of the Holy Name, and have come out from another dominion. For that reason, they prepare themselves on the fourteenth and burn all the leaven among them and enter into a holy dominion. Then the groom and bride, ZEIR ANPIN AND MALCHUT, are crowned with the crowns of supernal Ima, BINAH, and man should show himself free, SINCE THE MOCHIN OF SUPERNAL IMA ARE CALLED FREEDOM.

chanoch's Commentary

This is why we recline on the night of Pesach - to demonstrate our freedom.

Pasook 135. from the Zohar Sulam Commentary on Parasha Emor

א"ר יוֹסֵי, הָנֵי אַרְבַּע כַּסֵי דְּהַהוּא לֵילְיָא אֲמַאי. א"ר אַבָּא, הָא אוּקְמוּהָ חַבְרַיָּיא, לָקֳבֵיל ד' גְּאוּלוֹת. אֲבָל שַׁפִּיר הוּא בְּסִפְרָא דְּרַב יֵיסָא סָבָא, דְּקָאָמַר הוֹאִיל וְזִוּוּגָא קַדִּישָׁא אִשְׁתְּכַח בְּהַאי לֵילְיָא בְּכָל סִטְרִין, וְזִוּוּגָא הוּא בְּאַרְבַּע קִשְׁרִין, דְּאִינּוּן ד' דַּרְגִּין, וְלָא מִתְפָּרְשֵׁי דָּא מִן דָּא, כַּד זִוּוּגָא דָּא אִשְׁתְּכַח, וַאֲנָן בְּחֶדְוָותָא דִּלְהוֹן אִתְּעַרְנָא, בְּגִין דְּהָא זָכֵינָא בְּהוּ, דְּמַאן דְּאָחִיד בְּדָא, זָכֵי בְּכֹלָּא. וְעַ"ד אִשְׁתַּנֵי לֵילְיָא דָּא מִכָּל שְׁאָר לֵילָוָון, וּבָעֵינָן לְמֶעְבַּד שְׁמָא בְּכֹלָּא, וּלְמֶחְדֵי בְּהַאי לֵילְיָא, בְּגִין דְּחֶדְוְותָא הוּא לְעֵילָּא וְתַתָּא.

Transliteration

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Translation

Rabbi Yosi said, What is the purpose of the four cups on that night? Rabbi Aba said, The friends explained they correspond to the four redemptions, "AND I WILL BRING AND I WILL DELIVER AND I WILL REDEEM AND I WILL TAKE" (SHEMOT 6:6-7). This is well EXPLAINED in the book of Rav Yesa Saba, who said that since the holy union abounds that night in all directions, BOTH IN CHOCHMAH AND CHASSADIM, the union is formed with four bonds, or four grades that are inseparable when this union is present, WHICH ARE CHOCHMAH AND BINAH, TIFERET AND MALCHUT. And we are awakened by their joy, AND DRINK FOUR CORRESPONDING CUPS, because we attained them, since whoever is attached to it, TO THE ILLUMINATION OF THE UNION, attains all FOUR GRADES, CHOCHMAH AND BINAH, TIFERET AND MALCHUT. For that reason this night is different than all other nights, and it behooves us to make AND UNIFY this name in every way, and rejoice that night since it is joy above and below.

chanoch's Commentary

At your Seder it is good to have the Kavenah of the Names of the Sefira as one drinks the 4 cups of wine. We are also told that the Light of the Ohr Ganuz is being revealed this night in order to elevate the undeserving to complete cleansing of all 49 Gates of Negativity.

Pasook 136. from the Zohar Sulam Commentary on Parasha Emor

וְעוֹד אָמַר, דְּאַרְבַּע אִלֵּין אַרְבַּע גְּאוּלוֹת קָרֵינָן לְהוּ. מ"ט. בְּגִין דְּהַאי דַּרְגָּא בַּתְרָאָה, גּוֹאֵל אִתְקְרֵי, הַמַּלְאָךְ הַגּוֹאֵל. וְלָא אִקְרֵי גּוֹאֵל, אֶלָּא עַל יְדָא דְּדַרְגָא אָחֳרָא עִלָּאָה, דְּקַיְּימָא עָלָהּ וְנָהִיר לָהּ. וְדָא לָא אַפִּיק לָהּ נְהוֹרָא, אֶלָּא בְּאִלֵּין תְּרֵין דַּרְגִּין דְּעָלֵיהּ. אִשְׁתְּכַח, דְּד' אִלֵּין אַרְבַּע גְּאוּלוֹת נִינְהוּ.

Transliteration

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Translation

He further said that these four, CHOCHMAH AND BINAH, TIFERET AND MALCHUT, are called four redemptions. The reason is that the last grade, MALCHUT, is called 'redeemer', NAMELY the redeeming angel. It is only called redeemer through a higher superior grade, TIFERET, that is situated over it and shines upon it. It, TIFERET, only brings light upon it by means of the two grades above it, CHOCHMAH AND BINAH, FROM WHICH TIFERET RECEIVES. Thus these four, CHOCHMAH AND BINAH, TIFERET AND MALCHUT, are the four redemptions, SINCE THEY ARE CONNECTED TO MALCHUT CALLED REDEEMER.

chanoch's Commentary

The pasuk is clear as written in my opinion.

Pasook 137. from the Zohar Sulam Commentary on Parasha Emor

ר' יְהוּדָה שָׁאַל לְר' אַבָּא, הָא כְּתִיב שִׁבְעַת יָמִים שְׂאוֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם, וְחֶדְוָותָא הוּא כָּל שִׁבְעָה, אֲמַאי לָא אִשְׁתְּלִים הַלֵּל כָּל ז' יוֹמִין, כְּמוֹ בְּסֻּכּוֹת, דְּאִשְׁתְּכַח ח' יוֹמִין הַלֵּילָא, בִּשְׁלִימוּ דְּחֶדְוְותָא כָּל יוֹמָא וְיוֹמָא.

Transliteration

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Translation

Rabbi Yehuda asked Rabbi Aba: It says, "Seven days shall there be no leaven found in your houses" (Shemot 12:19), and there is joy all those seven. Why is no complete Hallel (Prayer of Thanksgiving) recited throughout the seven days OF PESACH as in Sukkot, where we daily recite Hallel with complete joy?

chanoch's Commentary

Hallel that is being referred to is a series of Psalms - praising HaShem. It is referred to by the modern Kabbalists to be a method of building the vessel to receive additional Light on specific Holidays. These 10 days are sometimes said complete and other times it is said incompletely. On Sukkot it is said complete and on Pesach it is said incompletely. This is on the days of Chol HaMoed.

Pasook 138. from the Zohar Sulam Commentary on Parasha Emor

אָ"ל שַׁפִּיר קָאַמָרְת, אֲבָל יְדִיעָא הוּא, דְּהָא הָכָא לָא אִתְקָשָּׁרוּ יִשְׂרָאֵל כָּל כַּךְ בְּכֹלָּא, כְּמָה דְּאִתְקְשָׁרוּ לְבָתַר. בְּגִין כַּךְ בְּהַאי לֵילְיָא, דְּזִוּוּגָא אִשְׁתְּכַח וְחֶדְוָותָא דְּכֹלָּא אִשְׁתְּכַח, וְיִשְׂרָאֵל אִתְקָשָּׁרוּ בְּהַהוּא חֶדְוָותָא, עֲבִידְנָא שְׁלִימוּ, וְהַלֵּילָא אִשְׁתְּלִים. אֲבָל לְבָתַר אע"ג דְּכֻלְּהוּ מִשְׁתַּכְּחֵי, עַד כְּעַן יִשְׂרָאֵל לָא אִתְקָשָּׁרוּ בְּהוּ, וְלָא אִתְפְּרָעוּ לְאִתְגַּלְיָיא רְשִׁימָא קַדִּישָׁא, וְלָא קַבִּילוּ אוֹרַיְיתָא, וְלָא עָאלוּ בְּמָה דְּעָאלוּ לְבָתַר. בְּגִין כַּךְ בַּסֻּכּוֹת שְׁלִימוּ דְּכֹלָּא אִשְׁתְּכַח בֵּיהּ, וְחֶדְוָותָא דְּכֹלָּא יַתִּיר, אֲבָל הָכָא עַד כְּעַן לָא זָכוּ, וְלָא אִשְׁתְּכַח שְׁלִימוּ בֵּיהּ כ"כ, אע"ג דְּאִשְׁתְּכָחוּ כָּל ז', לָאו הוּא בְּאִתְגַּלְיָיא, וְיִשְׂרָאֵל עַד לָא אִתְקְשָּׁרוּ בְּהוּ כַּדְקָא חֲזֵי.

Transliteration

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Translation

He said to him, Well asked. But it is known that here, ON PESACH, Yisrael are not bonded as wholly as they were later, because on that FIRST night when the union OF MALE AND FEMALE is present and overall joy, and Yisrael are bonded with that joy, we bring about perfection and the Hallel is complete. But later, THROUGHOUT THE DAYS OF PESACH, even though they are all present, ALL SEVEN GRADES, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT THAT SHINE IN THE SEVEN DAYS OF PESACH, Yisrael have not yet connected to them, nor uncovered the corona so the holy imprint will be revealed in them. Nor did they receive the Torah or enter those GRADES, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, as they did later. For that reason on Sukkot there is overall perfection and overall joy IS IN IT to the utmost. But here ON PESACH they have not yet attained, and there was not so much perfection in them. Even though all seven are present, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT OF ZEIR ANPIN DURING THE SEVEN DAYS OF PESACH, they are not revealed, and Yisrael were not well connected with them yet, UNTIL AFTER THE GIVING OF THE TORAH.

chanoch's Commentary

In other words on the night of Pesach the Light and Vessel are complete and in union. This Light of Ohr Ganuz is given freely without the burden of Breade of Shame. After this night the light is concealed once again and then the counting of the Omer starts to cleanse and build the vessel to receive this Light of Ohr Ganuz which returns again on Shavuot where the vessel is prepared to receive it.

Pasook 139. from the Zohar Sulam Commentary on Parasha Emor

וְעַ"ד חֶדְוָותָא דְּכֹלָּא וּשְׁלִימוּ דְּהֲלֵילָא בְּהַאי לֵילְיָא, בְּגִין הַהוּא חוּלָקָא דְּאִתְקְשָׁרוּ בֵּיהּ. מַאי טַעֲמָא. דְּכֵיוָן דִּבְהַהוּא לֵילְיָא זִוּוּגָא אִשְׁתְּכַח, כָּל קִשּׁוּרָא דְּכֹלָּא אִשְׁתְּכַח בְּסִטְרָא דְּזִוּוּגָא, וְלָא בְּסִטְרָא דְּיִשְׂרָאֵל, דְּכַד זִוּוּגָא אִשְׁתְּכַח בָּהּ מִשְׁתַּכְּחֵי אִלֵּין תְּרֵין דַּרְגִּין דְּקַיְימִין עָלָה. וְכַד אִלֵּין מִשְׁתַּכְּחֵי, הָא כָּל גּוּפָא אִשְׁתְּכַח בְּהוּ, וּכְדֵין שְׁלִימוּ דְּכֹלָּא, וְחֶדְוָותָא מִכֹלָּא, וְהַלֵּילָא אִשְׁתְּלִים, דְּהָא כְּדֵין אִתְעַטְּרָת סִיהֲרָא בְּכֹלָּא. אֲבָל לָא לְבָתַר, דְּכָל יוֹמָא וְיוֹמָא אִשְׁתַּכְחֵי, וְיִשְׂרָאֵל עַד לָא זָכוּ בְּהוּ, הָא לָאו הַלֵּילָא שְׁלֵימָא, כְּמוֹ בְּזִמְנִין אָחֳרָנִין.

Transliteration

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Translation

Therefore there is overall joy and the Hallel is recited in full that FIRST night OF PESACH, because of that portion Yisrael are attached to. The reason is that union is there that night, and all the bond OF ALL THE GRADES is present from the side of union, FROM THE ASPECT OF AWAKENING ABOVE, but not from the side of Yisrael. When the union OF ZEIR ANPIN is in her, IN MALCHUT, the two grades CHOCHMAH AND BINAH were situated over her AS WELL. When these are present, the whole body, THE WHOLE STATURE OF ZEIR ANPIN, is with them. Then everything is perfected and joyous, and the Hallel is recited in full, for then the moon, MALCHUT, is adorned with everything. But this is not so after THE FIRST NIGHT, since every day OF THE SEVEN DAYS GRADES, CHESED, GVURAH, TIFERET, NETZACH, HOD, YESOD AND MALCHUT, is there yet Yisrael have not yet attained them. Thus the Hallel is not complete as in other times.

chanoch's Commentary

Why is this necessary to repeat this understanding of the difference between the first light of Pesach and then it disappearing. Why say this twice?