Zohar Beraisheet - Section 38 A - "If My covenant be not day or night"

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

Zohar Sulam Commentary on Parasha Beraisheet Section 38 A

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 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:

Here Rabbi Shimon reveals secrets concerning the ritual of circumcision and its link to the Sfirah of Yesod. Yesod is like a reservoir into which all the upper Sfirot pour their energy forces. Yesod gathers all these elements, blends them, and transfers this great Light into our physical universe. For this reason Yesod resides just above Malchut, our world, within the structure of the Ten Sfirot. Yesod acts as the portal through which the awesome forces Light enter our realm. As the building blocks of all creation, the Ten Sfirot reflect themselves in our world. Thus, we have ten fingers and ten toes, and our numerical system functions on base ten.

Pasook 358. from the Zohar Sulam Commentary on Parasha Beraisheet A

רָבִּי שִׁמְעוֹן אֲמַר, עַל בְּרִית עָלְמָא אִתְבְּרֵי, וְאִתְקַיָּים, דִּכְתִיב אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וְאָרֶץ לֹא שַׁמְתִּי. מָאן בְּרִית דָּא צַדִּיק, יְסוֹדָא דְעָלְמָא, דְּאִיהוּ רָזָא דְּזָכוֹר, וְע"ד עָלְמָא קַיְימָא בִּבְרִית, יוֹמָם וָלַיְלָה כַּחֲדָא, דִּכְתִיב, אִם לֹא בְרִיתִי יוֹמָם וְלַיְלָה, חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שַׁמְתִּי, חֻקּוֹת שָׁמַיִם דְּנַגְדִין וְנָפְקִין מֵעֵדֶן עִלָּאָה.

Transliteration

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Translation

Rabbi Shimon said: The world was created and is sustained by the covenant, as it is written, "If My covenant be not day and night, it were as if I had not appointed the ordinances of heaven and earth" (Yirmeyah 33:25). HE ASKS: Who is the covenant, AND ANSWERS: It is the Righteous, an everlasting (lit. 'of the world') foundation, the secret of 'Remember'. Therefore, the world, WHICH IS THE FEMALE PRINCIPLE, is established on the covenant THAT UNITES day and night, WHICH ARE MALE AND FEMALE, as one. It is written: "If My covenant be not day and night, it were as if I had not appointed the ordinances of heaven and earth;" and "the ordinances of heaven" ALLUDES TO THE MOCHIN, which flow from the upper Eden.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. The sign of the covenant is the Brit. It is to be One people with One God on the side of Mankind. On the side of HaShem it is too be Our God.

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    • Pasook 359. from the Zohar Sulam Commentary on Parasha Beraisheet A

    פְּתַח וַאֲמַר מִקּוֹל מְחַצְצִים בֵּין מַשְׁאַבִּים שָׁם יְתַנּוּ צִדְקוֹת ה' וגו'. מִקּוֹל מְחַצְצִים, דָּא קוֹל יַעֲקֹב, מְחַצְצִים כד"א אִישׁ הַבֵּינַיִם. בֵּין מַשְׁאַבִּים, דְּאִיהוּ יָתֵיב בֵּין אִנוּן דְּשָׁאֲבִין מַיָּא מִלְּעֵילָא, וְהוּא נָטֵיל בִּתְרֵין סִטְרִין, וְכָלֵיל לְהוֹן בְּגַוֵּיהּ.

    Transliteration

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    Translation

    RABBI SHIMON began THE DISCOURSE ON THE VERSE: "Louder than the voice of the archers; in the places of drawing water, there let them recite the righteous acts of Hashem..." (Shoftim 5:11). He said, "The voice of archers" is the voice of Jacob, because "archers" means as it is written: "And there went out a champion..." (I Shmuel 17:4). "In the place of drawing water" means that Jacob, TIFERET, dwells among those who draw water on high. He, REFERRING TO ZEIR ANPIN, travels along the two sides, RIGHT AND LEFT, AND combines them within himself, THEREBY REVEALING THEIR PERFECTION.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Only in the balance point is their completion which is perfection.

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    • Pasook 360. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

    שָׁם יְתַנּוּ צִדְקוֹת ה'. תַּמָּן הוּא אֲתַר מְהֵימְנוּתָא, לְאִתְדַּבָּקָא. שָׁם יְתַנּוּ צִדְקוֹת ה', תַּמָּן יָנְקִין צִדְקוֹת ה' וְשָׁאֲבִין. צִדְקוֹת פִּרְזוֹנוֹ, דָּא צַדִּיק דְּעָלְמָא, דְּאִיהוּ קַיָּים וְקָדִישׁ, וְאִיהוּ שָׁאִיב וְנָטֵיל כֹּלָּא, וּמְפַזֵּר לְגַבֵּי יַמָּא רַבָּא, אִינוּן מַיִין עִלָּאִין. בְּיִשְׂרָאֵל, דְּיִשְׂרָאֵל יָרְתוּ קַיָּים דָּא. וְיַהֲבֵיהּ לוֹן קוּדְשָׁא בְּרִיךְ הוּא יְרוּתַת עָלְמִין.

    Transliteration

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    Translation

    In the verse: "There let them recite the righteous acts of Hashem," "there" is the place of Faith, WHICH IS THE QUEEN - NAMELY THE FEMALE PRINCIPLE ABOVE THE CHEST OF ZEIR ANPIN - to cleave to. "There let them recite the righteous acts of Hashem MEANS THAT they absorb the righteous acts of Hashem from there. THE PHRASE: "The righteous acts towards the inhabitants of his villages," WHICH IS THE CONTINUATION OF THE VERSE, "LOUDER THAN THE VOICE OF THE ARCHERS," alludes to the Righteous of the world, NAMELY YESOD OF ZEIR ANPIN, who is the covenant and is holy. He draws and takes everything and discharges into the great sea, NAMELY THE FEMALE PRINCIPLE, these supernal waters, NAMELY HIS MOCHIN THAT ARE DRAWN FROM IMA, THE SUPERNAL WATERS. THE PHRASE "in Yisrael," WHICH ENDS THE VERSE, MEANS that Yisrael shall inherit this covenant and the Holy One, blessed be He, gave this to them as an everlasting inheritance.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. The Hebrew word Sham - Shin Mem Sofit is a code word for Binah and Olam Haba.

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    • Pasook 361. from the Zohar Sulam Commentary on Parasha Beraisheet A

    כֵּיוָן דְּיִשְׂרָאֵל שָׁבְקוּ לֵיהּ, דַּהֲווֹ גָּזְרִין וְלָא פָּרְעִין, מַה כְּתִיב אָז יָרְדוּ לַשְּׁעָרִים עַם ה', יָרְדוּ לַשְּׁעָרִים, אִינוּן שַׁעֲרֵי צֶדֶק, הֲווֹ יָתְבִין לְתַרְעֵי, וְלָא עָאלִין לְגוֹ, וּבְהַהוּא זִמְנָא כְּתִיב וַיַּעְזְבוּ אֶת ה' וגו', עַד דַּאֲתַת דְּבוֹרָה, וּנְדִיבַת לוֹן בְּהַאי כְּמָה דִכְתִיב בִּפְרוֹעַ פְּרָעוֹת בְּיִשְׂרָאֵל וגו'.

    Transliteration

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    Translation

    The children of Yisrael abandoned THE COVENANT when they performed circumcision but neglected the uncovering of the corona. Therefore, it is written OF THEM: "When the people of Hashem went down to the gates" (Shoftim 5:11), MEANING WENT DOWN to the gates of righteousness, as they sat at the gates but did not pass through them. It is written of that time: "And they forsook Hashem" (Shoftim 2:12). Deborah then came and donated this to them. SHE DREW DOWN AND REVEALED THE SUPERNAL MOCHIN TO THEM, as it is written: "In time of tumultuous strife (Heb. pera'ot) in Yisrael" (Shoftim 5:2). PERA'OT MEANS REVEALING, AS IN "AND LOOSEN (HEB. PARA) THE HAIR OF THE WOMAN'S HEAD" (BEMIDBAR 5:18), WHICH IS AN ALLUSION TO THE REVELATION OF THE MOCHIN THAT DEBORAH RETURNED TO YISRAEL.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This is a deep secret. Why does a married women cover her hair? As a connection to Binah her hair reveals the upper 3 Sefirot' As a single women she has not received her upper 3 Sefirot.

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    • Pasook 362. from the Zohar Sulam Commentary on Parasha Beraisheet A

    וְע"ד כְּתִיב, חָדְלוּ פְּרָזוֹן בְּיִשְׂרָאֵל, חָדְלוּ פְּרָזוֹן, דָּא הוּא פִּרְזוֹנוֹ דְּקָא אֲמָרָן, חָדְלוּ פְּרָזוֹן קַיָּים קַדִּישָׁא, דְּלָא אִתְפָּרְעוּן עַד שַׁקַּמְתִּי דְבוֹרָה שַׁקַּמְתִּי אֵם בְּיִשְׂרָאֵל, מַאי אֵם, אֶלָּא אֲנָא נְחָתִית מַיִין עִלָּאִין מֵעֵילָא, לְקַיְּימָא עָלְמִין, בְּיִשְׂרָאֵל סְתָם, לְעֵילָא וְתַתָּא, לְאַחֲזָאָה, דְּעָלְמָא לָא אִתְקַיָּים, אֶלָּא עַל קְיָימָא דָא, וְרָזָא דְּכֹלָא, וְצַדִּיק יְסוֹד עוֹלָם כְּתִיב.

    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

    Thus, it is written OF YISRAEL: "The inhabitants of the villages ceased, they ceased in Yisrael" (Ibid. 7). This refers to the inhabitants of his villages, as has already been explained, AS THE ABUNDANCE OF MOCHIN OF GREATNESS FROM YESOD TO THE GREAT SEA. SINCE THEY LEFT THE COVENANT, THE MOCHIN CEASED TO FLOW UPON THEM. "The inhabitants of the villages" - MOCHIN - "ceased" from the holy covenant because they circumcised but did not uncover the corona. Thus, it is written: "Until Deborah arose, I arose a mother in Yisrael." HE ASKS: Why DOES SHE CALL HERSELF "a mother?" SHE SAID TO THEM, Because I have drawn down supernal waters from above, REFERRING TO THE MOCHIN OF THE UPPER THREE SFIROT THAT COME FROM IMA, to sustain the worlds. AND SHE CALLED HERSELF A MOTHER BECAUSE SHE REVEALED THE MOCHIN FROM IMA. "In Yisrael" is a general term INDICATING THAT SHE HAS BECOME A MOTHER TO BOTH YISRAEL above, WHICH IS ZEIR ANPIN, and TO YISRAEL below, WHICH SIGNIFIES THE CHILDREN OF YISRAEL. IN OTHER WORDS, SHE DREW DOWN THE MOCHIN TO BOTH ZEIR ANPIN AND YISRAEL to show that the world exists only by this covenant. And the secret of all this is found in the phrase: "But the righteous one is an everlasting foundation (or: foundation of the world)" (Mishlei 10:25), WHO IS THE FOUNDATION (YESOD) UPON WHICH THE WORLD IS ESTABLISHED.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. The Brit is the sign of the covenant and it must always be kept complete meaning all 3 steps.

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    • Pasook 363. from the Zohar Sulam Commentary on Parasha Beraisheet 21 A

    תְּלַת נַפְקֵי מֵחַד, חַד בִּתְלַת קַיְימָא, עָאל בֵּין תְּרֵין, תְּרֵין יַנְקִין לְחַד, חַד יָנִיק לְכַמָּה סִטְרִין, כְּדֵין כֹּלָּא חַד. הֲדָא הוּא דִכְתִיב וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד, יוֹם דְּעֶרֶב וָבֹקֶר כָּלֵיל כַּחֲדָא. הַיְינוּ רָזָא דִבְרִית יוֹמָם וָלָיְלָה, וּבֵיהּ כֹּלָּא חָד.

    Transliteration

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    Translation

    Three emerge from one; one exists within three. It enters between the two, the two feed the one and the one feeds many aspects. Then they all become one, as it is written: "And there was evening and there was morning, one day" (Beresheet 1:5), as the evening and the morning were united as one. This is the secret of THE VERSE, "if My covenant be not day and night," because within it, YESOD - ZEIR ANPIN - AND HIS FEMALE PRINCIPLE, are one, WHICH ARE DAY AND NIGHT. THE COVENANT, WHICH IS YESOD, UNITES DAY AND NIGHT INTO ONE.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This pasuk describes the Central column.

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    • Pasook 364. from the Zohar Sulam Commentary on Parasha Beraisheet A

    (תוספתא) תָּנִינָן, מָל וְלֹא פָּרַע אֶת הַמִּילָה, כְּאִילוּ לֹא מָל, בְּגִין דִּתְרֵין דַּרְגִּין אִינוּן, מִילָה וּפְרִיעָה, זָכוֹר וְשָׁמוֹר. צַדִּיק וְצֶדֶק, דְּכַר וְנוּקְבָא, אוֹת בְּרִית, דָּא יוֹסֵף, וּבְרִית דָּא רָחֵל, וְאִצְטְרִיךְ לְחַבְּרָא לוֹן, וּבַמֶּה מְחַבֵּר לוֹן, כַּד אִיהוּ גָּזִיר, וּפָרִיעַ, וּמָאן דְּגָזִיר וְלֹא פָּרִיעַ, כְּאִלּוּ עָבְדוּ בֵּינַיְיהוּ פְּרוֹדָא (עַד כָּאן תּוֹסֶפְתָּא).

    Transliteration

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    Translation

    Tosefta (addendum):

    We have learned that he who performs circumcision, but does not uncover the corona by splitting the skin, acts as if he does not perform circumcision at all. Why? Because circumcision and the uncovering of the corona are two different grades that correspond to 'Remember' and 'Keep,' the Righteous and righteousness, male and female. CIRCUMCISION IS the sign of the covenant corresponding to Joseph, NAMELY YESOD, AND THE SPLITTING OF THE SKIN IS the covenant that corresponds to Rachel, NAMELY THE FEMALE PRINCIPLE OF ZEIR ANPIN. They should be united together, YESOD AND THE FEMALE PRINCIPLE. When does one unite them? When he circumcises THE FORESKIN and uncovers the corona. He who circumcises without uncovering the corona acts as if he has created a separation BETWEEN ZEIR ANPIN AND HIS FEMALE PRINCIPLE.

    (End of Tosefta)

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments.

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