240808.zohar hasulam vaetchanan p.8-12, par.26-36
Vaetchanan: Verse 26
ר' אֶלְעָזָר פָּתַח וְאָמַר, קְרַב אַתָּה וּשֲׁמָע וְגוֹ.' ת"ח, בְּשַׁעֲתָא דְּאִתְיְיהִיבַת אוֹרַיְיתָא לְיִשְׂרָאֵל, כֻּלְּהוֹן קוֹלוֹת אִשְׁתְּכָחוּ. וְקוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל כּוּרְסְיָּיא, וְדָא מִגּוֹ דְּדָא אִתְחֲזֵי, וּמִלּוּלָא דְּדָא נָפִיק מִגּוֹ עִלָּאָה דְּעָלֵיהּ, וְדָא הוּא רָזָא דִּכְתִּיב, פָּנִים בְּפָנִים דִּבֶּר יְיָ' עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ, דְּמִלּוּלָא נָפְקָא, וּמַלִּיל מִגּוֹ אֶשָּׁא וְשַׁלְהוֹבָא, דְּדָחֵי לֵיהּ לְבַר, בִּדְפִיקוּ דְּרוּחָא וּמַיָּיא, דְּיָהֲבִין חֵילָא. דְּאֶשָּׁא וְרוּחָא וּמַיָּיא, מִגּוֹ שׁוֹפָר, דְּאִיהוּ כָּלִיל לְכֻלְּהוּ נָפִיק. וְיִשְׂרָאֵל אִתְרַחִיקוּ מִדְּחִילוּ דָּא.
Rabbi Elazar opened with, "Go you near, and hear..." (Devarim 5:24). Come and see, when the Torah was given to Yisrael, all voices were present, NAMELY, FROM BINAH, ZEIR ANPIN AND MALCHUT. BINAH IS CALLED AN INNER VOICE, ZEIR ANPIN AN OUTER VOICE AND MALCHUT THE VOICE OF THE WORDS. The Holy One, blessed be He, sat on the throne, WHICH IS MALCHUT, and one was visible from within another - ZEIR ANPIN WAS SEEN FROM WITHIN MALCHUT. The words of the one, MALCHUT, came from within that which was above it, ZEIR ANPIN. This is the secret of the verse, "Hashem talked with you face to face in the mountain out of the midst of the fire" (Devarim 5:4), AS ZEIR ANPIN AND MALCHUT WERE FACE TO FACE. And speech came out and spoke from within the fire and the flame, WHICH ARE THE LEFT COLUMN that pushed the speech out OF ZEIR ANPIN by striking of wind and water, WHICH ARE the CENTRAL AND RIGHT COLUMNS that empower THE LEFT, SO THAT SPEECH, WHICH IS MALCHUT, COMES OUT FROM ALL THREE COLUMNS OF ZEIR ANPIN. For fire, wind and water, THE THREE COLUMNS OF ZEIR ANPIN, came out of the Shofar, BINAH, as it, BINAH, includes them all. Yisrael kept away from this awe.
Vaetchanan: Verse 27
וּבג"כ, וְאַתְּ תְּדַבֵּר אֵלֵינוּ, לָא בָּעֵינָן בְּתּוּקְפָּא עִלָּאָה דִּלְעֵילָּא, אֶלָּא מֵאֲתָר דְּנוּקְבָּא וְלָא יַתִּיר, וְאַתְּ תְּדַבֵּר אֵלֵינוּ וְגוֹ.' אָמַר מֺשֶׁה וַדַּאי חָלַשְׁתּוּן חֵילָא דִּילִי, חָלַשְׁתּוּן חֵילָא אַחֲרָא, דְּאִלְמָלֵא לָא אִתְרַחֲקוּ יִשְׂרָאֵל, וְיִשְׁמְעוּן כָּל הַהִיא מִלָּה כַּד בְּקַדְמֵיתָא, לָא הֲוָה יָכִיל עָלְמָא לְמֶהֱוֵי חָרִיב לְבָתַר, וְאִינּוּן הֲווֹ קַיְימִין לְדָרֵי דָּרִין.
Because of that, BECAUSE OF THAT AWE, YISRAEL SAID TO MOSES, "And speak to us" (Ibid. 24), SAYING, We do not want this lofty force from above, NAMELY FROM ZEIR ANPIN, but from the place of the Female, MALCHUT, and no further. THIS IS THE MEANING OF, "and speak to us," WITH A FEMININE SUFFIX. Moses said TO THEM, You have surely weakened my power and weakened another power OF MALCHUT, for had not Yisrael distanced themselves, they would have heard all those words FROM ZEIR ANPIN as before, the world would not have been destroyed and Yisrael would have lived for generations.
Vaetchanan: Verse 28
דְּהָא בְּשַׁעֲתָא קַדְמֵיתָא מִיתוּ. מ"ט. בְּגִין דְּהָכִי אִצְטְרִיךְ, דְּהָא אִילָנָא דְּמוֹתָא גָּרִים. לְבָתַר דְּחַייוּ וְקָמוּ וְקָא סָגּוּ, וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא לְאַעֲלָא לוֹן לְאִילָנָא דְּחַיֵּי, דְּקָאֵים עַל הַהוּא אִילָנָא דְּמוֹתָא, בְּגִין לְמֶהֱוֵי קַיְימִין לְעָלְמִין, אִתְרְחַק וְלָא בָּעוּן, כְּדֵין אִתְחֲלָשׁ חֵילָא דְּמֺשֶׁה עָלַיְיהוּ, וְאִתְחַלָּשׁ חֵילָא אַחֲרָא. אָמַר קוּדְשָׁא בְּרִיךְ הוּא, אֲנָא בָּעֵינָא לְקַיְּימָא לְכוּ בַּאֲתָר עִלָּאָה, וּלְאִתְדַּבְּקָא בַּחַיִּים, אַתּוּן בָּעִיתוּן אֲתָר דְּנוּקְבָּא שַׁרְיָא. וּבג"כ, לֵךְ אֱמוֹר לָהֶם וְגוֹ.' כָּל חַד יְהַךְ לְנוּקְבֵיהּ, וְיִתְיַחֵד בָּהּ.
The first time, AFTER HEARING THE FIRST WORDS, they died. The reason is that it had to be so, since the tree of death, MALCHUT, brought it upon them. Later they were resurrected, rose and grew BY RECEIVING MOCHIN OF GREATNESS. The Holy One, blessed be He, wanted to bring them into the Tree of Life, ZEIR ANPIN, that is situated above that tree of death, so they will live forever. But they distanced themselves and refused AS MENTIONED. Then the power of Moses who was above them weakened, and another power OF MALCHUT weakened. The Holy One, blessed be He, said, 'I desire to uphold you in a supernal place, that you shall cleave to life, yet you wish the place where the Nukva dwells. For that reason, "Go say to them, Return again to your tents" (Ibid. 27), each one will go to his wife and mate with her,' BECAUSE THEY DESCENDED TO THE WORLD OF THE FEMALE.
Vaetchanan: Verse 29
וְעִם כָּל דָּא, כֵּיוָן דְּיִשְׂרָאֵל לָא עָבְדוּ, אֶלָּא בִּדְחִילוּ עִלָּאָה דַּהֲוָה עָלַיְיהוּ, לָא אִתְּמַר עָלַיְיהוּ, אֶלָּא מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם וְגוֹ.' מִכָּאן אוֹלִיפְנָא, כָּל מַאן דְּעָבֵיד מִלָּה, וְלִבָּא וּרְעוּתֵיהּ לָא שַׁוֵּי לְסִטְרָא בִּישָׁא, אע"ג דְּאִיהוּ בִּישׁ, הוֹאִיל וְלָא עָבֵיד בִּרְעוּתָא, עוֹנְשָׁא לָא שַׁרְיָא עָלֵיהּ. וְלָא כב"נ אַחֲרָא. וְקוּדְשָׁא בְּרִיךְ הוּא לָא דָּאִין לֵיהּ לְבִישׁ.
Nevertheless, since Yisrael did it only because of the highest awe that rested upon them, it did not say of them but, "O that there were such a heart in them, that they would fear Me" (Ibid. 26). From this we learned that whoever does something but does not concentrate in his mind and wish on the Evil Side, even though it is evil, since he did not do it on purpose there is no punishment for him, and he is not like another WHO DOES IT PURPOSELY. And the Holy One, blessed be He, does not sentence him for evil.
Vaetchanan: Verse 30
וְאַתָּה פֺּה עֲמוֹד עִמָּדִי. מֵהָכָא, אִתְפְּרַשׁ מִכֺּל וָכֺל, מְאִתְּתֵיהּ, וְאִתְדַּבָּק וְאִסְתַּלָּק בַּאֲתָר אַחֲרָא דִּדְכוּרָא, וְלָא בְּנוּקְבָּא. זַכָּאָה חוּלָקָא דְּמֺשֶׁה נְבִיאָה מְהֵימָנָא, דְּזָכָה לְדַרְגִּין עִלָּאִין, מַה דְּלָא זָכָה ב"נ אָחֳרָא לְעָלְמִין. עַל דָּא כְּתִיב, טוֹב לִפְנֵי הָאֱלֹהִים יִמָּלֵט מִמֶּנָּה. מַאי טוֹב. דָּא מֺשֶׁה. דִּכְתִּיב כִּי טוֹב הוּא. וּבְגִין דַּהֲוָה טָב, סָלִיק לְדַרְגָּא אַחֲרָא עִלָּאָה. וְע"ד כְּתִיב, כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֺדֶשׁ הוּא, עוֹמֵד עָלָיו דַּיְיקָא. מ"ט. בְּגִין כִּי טוֹב הוּא, וְטוֹב הוּא דְּכוּרָא.
"But as for you, stand here by Me" (Devarim 5:28): from this WE UNDERSTAND that he totally separated from his wife, and cleaved and rose to another place of THE WORLD OF the male, instead of the female. Happy is the lot of Moses, the faithful prophet, who attained the highest grades, such as no other man ever attained. Of that it is written, "he who pleases (lit. 'good before') Elohim shall escape from her" (Kohelet 7:26). What is "good"? It is Moses, of whom it is written, "he was a goodly child" (Shemot 2:2). Since he was good, he rose to another high level, THE GRADE OF ZEIR ANPIN, and therefore it is written, "for the place on which you stand is holy ground" (Shemot 3:5). "you stand" is precise. The reason STANDING IS MENTIONED is because it is good, and good is the male, WHICH IS YESOD OF ZEIR ANPIN, AND STANDING PERTAINS TO THE MALE.
Vaetchanan: Verse 31
וְאִי תֵּימָא, דְּהָא אָמַר רַבִּי יְהוּדָה, הָא דָּוִד דִּכְתִּיב בֵּיהּ טוֹב, כד"א וְטוֹב רֺאִי, אֲמַאי לָא הֲוָה יַתִּיר. א"ל וְטוֹב רֺאִי כְּתִיב. טוֹב רֺאִי, דָּא דְּאִיהוּ חֵיזוּ לְאִסְתַּכְּלָא, הָכִי הֲוָה דָּוִד. טוֹב רֺאִי, הֲוָה טוֹב דְּאִיהוּ חֵיזוּ. וּבְמֺשֶׁה כְּתִיב טוֹב הוּא מַמָּשׁ, וְהָכָא טוֹב רֺאִי. וְעִם כָּל דָּא, בְּתַרְוַויְיהוּ הֲוָה אָחִיד, דְּהָא דָּא בְּדָא אָחִיד. וּמֺשֶׁה לְבָתַר דַּהֲוָה טַב, סָלִיק לְמֶהֱוֵי גּוּפָא אִישׁ. אִישׁ הָאֱלֹהִים, וְהָאִישׁ מֺשֶׁה עָנָו מְאֺד.
You may say that Rabbi Yehuda said that 'good' is said of David, as it is written, "good looking" (I Shmuel 16:12), which means that as the mirror (Heb. mar'ah) in which to look, WHICH IS THE SECRET OF MALCHUT CALLED MIRROR, was good, so David was good looking (Heb. mar'eh). Of Moses it is written, "a goodly child," namely, he himself. But here IT ONLY SAYS "and good looking." Nevertheless, DAVID was attached to both, NAMELY TO YESOD CALLED GOOD AND TO MALCHUT CALLED MIRROR, since the one is attached to the other. FOR YESOD AND MALCHUT ARE ALWAYS MUTUALLY ATTACHED, ONLY HE WAS MAINLY OF MALCHUT AND REMAINED THERE. Moses, since he was good, BEING YESOD OF ZEIR ANPIN, rose to be THE ASPECT OF the body, WHICH IS ZEIR ANPIN HIMSELF, CALLED man, as it is written, "the man of Elohim" (Devarim 33:1), and "Now the man Moses was very meek" (Bemidbar 12:3).
Vaetchanan: Verse 32
אָמַר רַבִּי יְהוּדָה, בְּכָל עוֹבָדוֹי, בָּעֵי ב"נ לְשַׁוָּאָה לָקֳבְלֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְהָא אוֹקִימְנָא מִלָּה. רַבִּי יְהוּדָה לְטַעְמֵיהּ, דְּא"ר יְהוּדָה, הַאי מַאן דְּאָזִיל בְּאָרְחָא, יְכַוֵּין לִתְלַת מִלִּין, וְעֵילָּא מִנְּהוֹן צְלוֹתָא, וְאע"ג דִּצְלוֹתָא יַתִּיר עִלָּאָה מִכֺּלָּא, תְּרֵי חַבְרֵי אוֹ תְּלָתָא דְּלָעָאן בְּמִלֵי דְּאוֹרַיְיתָא. דְּהָא לָא מִסְתָּפֵי, בְּגִין דִּשְׁכִינְתָּא אִשְׁתַּתְּפָא בַּהֲדַיְיהוּ.
Rabbi Yehuda said, In all his deeds, man has to set the Holy One, blessed be He, before him, as we already explained. Rabbi Yehuda followed his own reasoning, saying that whoever walks on the road AND FEARS ROBBERS should meditate on three things, A GIFT, A PRAYER AND WAR, LIKE JACOB WHEN HE FEARED ESAU. The most valuable is prayer. And even though prayer is more VALUABLE, two or three friends studying the words of the Torah is even more valuable, because they do not fear ROBBERS, because the Shechinah is joined to them BECAUSE THEY ARE OCCUPIED IN THE TORAH.
