It Came To Pass Around Midnight - Bo - 5

Zohar Bo - Section 5 - It Came To Pass Around Midnight

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

Zohar Sulam Commentary on Parasha Bo Section 5

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:

Rabbi Chiya and Rabbi Yosi pause during their traveling to pray, because it is important to be punctual about the Minchah service. As they continue on, Rabbi Yosi is contemplating leadership, and says that the world gains from good leaders and suffers from bad ones, and yet if the bad leader is punished for his sin, then the people are spared. After it turns dark, the rabbis sit under a tree in some fear, until at midnight they see a doe, crying and then they hear shouting, a voice saying that their Master is going into the Garden of Eden to rejoice with the Righteous. After this event, Rabbi Yosi returns to the story of the Passover, and wonders why the slaughter of the firstborn was not done in the daytime so everyone could see it, and why all were killed rather than just those kings and ministers and warriors who cause war. They wait until daylight and then go to Rabbi Shimon for an answer. Rabbi Shimon is speaking about the philosophies of the other nations of the world, and says that their faith is as nothing, since they comprehend neither supernal mysteries nor lower wisdom. He turns to the story of Creation, and says that God created the heavens with His right hand, Chesed, and that He created the earth with His left hand, Judgment. It is "this," Malchut, that draws them together; the Sfirah Malchut dominates at midnight in Mercy for Yisrael and in Judgment for the heathen nations. Rabbi Shimon brings up the question of how Moses could have known it was exactly midnight, in the verse, "And it came to pass, that at midnight." He speaks of how Moses was from the highest levels, which no other man ever attained, and Moses surely knew that the night must divide in order to perform its functions; it performed its functions in the second half of the night at that time that Malchut dominates. We hear that Pharaoh, being wiser than his sorcerers, knew that Judgment would be executed against him and that his land would be destroyed. To answer Rabbi Yosi's original question about why "every firstborn" was killed, Rabbi Shimon says this means that all the upper and lower levels were broken from their dominion. Because the Egyptians were holding Yisrael by sorcery, it took the strength and dominion of God to free them. Because of the three bonds of faith, the three Covenants of Abraham, Isaac and Jacob, God saved Yisrael. Every holiday and festival and Sabbath is in memory of the deliverance from Egypt; that is the foundation and source of the Torah and all the commandments and the faith of Yisrael. Rabbi Shimon says, Why was the judgment of Egypt not by day? Because the night opened knots and did revenge, being the secret of Malchut called 'night'. Rabbi Chiya and Rabbi Yosi praise Rabbi Shimon, as being the one who can open the gates of the secrets of Wisdom. Lastly Rabbi Shimon talks about watchfulness, the watchnight, and the watchman; these allude to male and female, and wherever male and female are together all praise is directed to the male.

Pasook 93. from the Zohar Sulam Commentary on Parasha Bo

וַיְהִי בַּחֲצִי הַלַּיְלָה וַיְיָ' הִכָּה כָּל בְּכוֹר וְגוֹ'. ר' חִיָּיא ור' יוֹסֵי הֲווֹ אַזְלֵי מֵאוּשָׁא לְלוּד, וַהֲוָה רִבִּי חִיָּיא רָכִיב בְּחַמְרָא. אָמַר ר' יוֹסֵי, נֵיתִיב הָכָא וְנַצְלֵי, דְּהָא מָטָא זִמְנָא דִּצְלוֹתָא דְּמִנְחָה, וְתָנֵינָן, לְעוֹלָם יְהֵא אָדָם זָהִיר בִּצְלוֹתָא דְּמִנְחָה. אֲמַאי זָהִיר. מִשּׁוּם דְּהִיא שַׁעֲתָא דְּתַלְיָא דִּינָא וּבָעֵי ב"נ לְכַוְּונָא דַּעְתֵּיהּ, נָחַת ר' חִיָּיא וְצַלֵּי.

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

"And it came to pass, that at midnight Hashem smote all the firstborn..." (Shemot 12:29) Rabbi Chiya and Rabbi Yosi were traveling from Usha to Lod and Rabbi Chiya was riding on a donkey. Rabbi Yosi said, Let us rest here and pray, for the time for Minchah ('the afternoon service') has come. And we have learned that one should always be punctual about the Minchah service. Why DOES HE HAVE TO BE punctual? Because it is the time when Judgment is impending over the world, and one must concentrate his mind. Rabbi Chiya got down FROM THE DONKEY and prayed.

chanoch's Commentary

With Rabbie Ashlag's comments the verse is clear as written. There is information given that is not needed to describe Mincha and that information. Students of Kabbalah can consider what is learned from the additional information.

Pasook 94. from the Zohar Sulam Commentary on Parasha Bo

עַד דַּהֲווֹ אַזְלֵי, נָטָה שִׁמְשָׁא לְמֵיעַל. א"ר חִיָּיא לר' יוֹסֵי אֲמַאי אַתְּ שָׁתִיק. א"ר יוֹסֵי, מִסְתַּכֵּל הֲוֵינָא בְּדַעְתָּאי, דְּלֵית עָלְמָא מִתְקַיְּימָא, אֶלָּא עַל רֵישֵׁיהוֹן דְּעַמָּא. אִי רֵישֵׁי עַמָּא זַכָּאִין, טַב לְעָלְמָא, טַב לְעַמָּא. וְאִי לָא זַכָּאִין, וַוי לְעָלְמָא, וַוי לְעַמָּא.

Transliteration

Translation

While they were still traveling, the sun was setting. Rabbi Chiya said to Rabbi Yosi: Why are you silent? Rabbi Yosi said, I was contemplating that the world exists only because of the leaders of the people. If the leaders of the people are righteous, it is good for the world and good for the people. If they are not righteous, woe to the world, woe to the people.

chanoch's Commentary

This verse seems clear as written. It also implies that the leaders have free choice which is inconsistent with other Kabbalah teachings regarding leaders.

Pasook 95. from the Zohar Sulam Commentary on Parasha Bo

א"ר חִיָּיא, וַדַּאי כַּךְ הוּא, מְנָלָן. דִּכְתִּיב, רָאִיתִי אֶת כָּל יִשְׂרָאֵל נְפוֹצִים עַל הֶהָרִים כְּצֹאן אֲשֶׁר אֵין לָהֶן רוֹעֶה וַיֹּאמֶר יְיָ לֹא אֲדוֹנִים לָאֵלֶּה יָשׁוּבוּ אִישׁ לְבֵיתוֹ בְּשָׁלוֹם. יָשׁוּבוּ, יֵשְׁבוּ מִבָּעֵי לֵיהּ. לְבֵיתוֹ, בְּבֵיתוֹ מִבָּעֵי לֵיהּ. דְּהָא בְּאַתְרַיְיהוּ קַיְימֵי.

Transliteration

Translation

Rabbi Chiya said, It is certainly so. How do we know? Because it is written, "I saw all Yisrael scattered upon the mountains, like sheep that have no shepherd; and Hashem said, 'These have no master; let them return therefore every man to his house in peace'" (II Divrei Hayamim 18:16). HE ASKS, It says "Yashuvu" ('let them return') when it should say 'Yeshvu' ('let them sit'), and similarly, "to his house" should say 'in his house'. For THE PEOPLE were in their abode, AND WHERE WERE THEY TO RETURN?

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk is clear as written. In the Cronicles verse there are code words such as mountains usually meaning the Sefirot and Patriarchs. Perhaps, Also house refers to their wives and Children. In my opinion, it may be referring to the higher spiritual level of their wives.

Pasook 96. from the Zohar Sulam Commentary on Parasha Bo

אֶלָּא הָכִי תָּנֵינָן, אִי רֵישָׁא דְּעַמָּא לָא זָכֵי, עַמָּא מִתָּפְסָן בְּחוֹבֵיהּ. מְנָלָן. דִּכְתִּיב, וַיֹּאמֶר דָּוִד וְגוֹ' הִנֵּה אָנֹכִי חָטָאתִי וְאָנֹכִי הֶעֱוֵיתִי וְאֵלֶּה הַצֹּאן מֶה עָשׂוּ, דָּוִד חָב, וְיִשְׂרָאֵל סָבְלוּ. וְאִי רֵישָׁא דְּעַמָּא מִתְפַּס בְּחוֹבֵיהּ, עַמָּא מִשְׁתֵּזְבָן. דְּהָא דִּינָא לָא שַׁרְיָא עָלַיְיהוּ. דִּכְתִּיב, וַיֹּאמֶר יְיָ לֹא אֲדוֹנִים לָאֵלֶּה, כְּלוֹמַר, אֵלּוּ לָא הֲווֹ רֵישִׁין לְעַמָּא, מֵהַאי אוֹרְחָא יָשׁוּבוּ אִישׁ לְבֵיתוֹ בְּשָׁלוֹם. כֻּלְּהוּ מִשְׁתֵּזְבָן, אִי רֵישֵׁיהוֹן מִתָּפְסָן. וַאֲפִילּוּ יְהוֹשָׁפָט אִתְגְּזַר עָלֵיהּ לְאִתְעַנְּשָׁא, מִשּׁוּם דְּאִתְחֲבָּר בְּאַחְאָב. אִי לָאו הַהוּא צְוָוחָא, דִּכְתִּיב, וַיִּזְעַק יְהוֹשָׁפָט.

Transliteration

Translation

HE ANSWERS, But this is what we learned. If the leader of the people is not worthy IN HIS DEEDS, the people is caught in his sin. Whence do we know from the words, "And David spoke...Lo, I have sinned, and I have done perversely; but these sheep, what have they done?" (II Shmuel 24:17). So David sinned and Yisrael suffered. If the chief of the people is caught in his sin, then the people is spared, as Judgment no longer dwells upon them, as the passage says, "And Hashem said, 'These have no master,'" meaning there are no leaders for the people, BECAUSE AHAB WAS SLAIN. THEREFORE, "let them return therefore every man to his house in peace" from the path, AND EVEN THOUGH JUDGMENT HAS RIDDEN ON THEM IN THIS PATH, SINCE THEIR LEADER WAS SLAIN AND CAUGHT IN HIS SIN, THEY WILL RETURN IN PEACE. They are all saved if their leader is caught. It was decreed that, because he joined with Ahab, even Yehoshafat would have been punished, were it not for his crying, as is written, "And Yehoshafat cried out" (I Melachim 22:32).

chanoch's Commentary

So the house becomes a code word for the right path.

Pasook 97. from the Zohar Sulam Commentary on Parasha Bo

עַד דַּהֲווֹ אַזְלֵי רָמַשׁ לֵילְיָא, אָמְרוּ, מַה נַּעְבִיד, אִי נֵיזִיל חָשַׁךְ לֵילְיָא, אִי נֵיתִיב דַּחֲלָא הוּא. סָטוּ מֵאוֹרְחָא, יָתְבוּ תְּחוֹת אִילָנָא חַד. וְיָתְבוּ וַהֲווֹ אַמְרֵי מִלֵּי דְּאוֹרַיְיתָא, וְלָא דְּמִיכוּ.

Transliteration

Translation

While they were still traveling, it became dark. They said, What shall we do? If continue traveling, it is ALREADY dark and, if we stay IN OUR PLACE, it is frightening. They turned off from the road and sat under a tree. They rested and discussed Torah there, and did not sleep.

chanoch's Commentary

The message is to turn to Torah when one is in darkness,

Pasook 98. from the Zohar Sulam Commentary on Parasha Bo

בְּפַלְגוּת לֵילְיָא, חָמוּ חַד אַיַּלְתָּא דְּעָבְרָא קָמַיְיהוּ, וַהֲוַת צַוְחַת וּרְמִיאַת קָלִין שָׁמְעוּ, קָמוּ ר' חִיָּיא ור' יוֹסֵי וְאִזְדַּעֲזָעוּ. שָׁמְעוּ חַד קָלָא דְּמַכְרְזָא וְאָמַר, מִתְעָרִין קוּמוּ. נַיְימִין אִתְּעָרוּ. עָלְמִין, אִזְדְּמָנוּ לְקַדְמֻת מָרֵיכוֹן. דְּהָא מָרֵיכוֹן מַפִיק לג"ע, דְּאִיהוּ הֵיכָלֵיהּ, לְאִשְׁתַּעְשְׁעָא עִם צַדִּיקַיָּא, דִּכְתִּיב וּבְהֵיכָלוֹ כֻּלּוֹ אוֹמֵר כָּבוֹד.

Transliteration

Translation

At midnight they saw a doe passing before them, shouting and crying out loud. When they heard it, Rabbi Chiya and Rabbi Yosi got up and trembled. They heard a voice announcing and saying: Those who are awake rise, those who sleep awake. Worlds, prepare for Your Master. For your Master is going out to Garden of Eden, which is His palace, NAMELY MALCHUT, to delight with the Righteous, as it is written, "And in His temple everyone speaks of His glory" (Tehilim 29:9).

chanoch's Commentary

In my opinion, this verse indicates the nfinal redemption.

Pasook 99. from the Zohar Sulam Commentary on Parasha Bo

א"ר חִיָּיא, הַשְׁתָּא פָּלְגוּ דְּלֵילְיָא מַמָּשׁ. וְקָלָא דָּא, הוּא קָלָא דְּנָפַק, וְכָאִיב אַיַּלְתָּא דִּלְעֵילָּא וְתַתָּא, דִּכְתִּיב קוֹל יְיָ' יְחוֹלֵל אַיָּלוֹת. זַכָּאָה חוּלָקָנָא, דְּזָכֵינָא לְמִשְׁמַע דָּא.

Transliteration

Translation

Rabbi Chiya said, Now it is exactly midnight, and this voice THAT WE HEARD is the voice that emerges and causes pain to the doe above, WHICH IS MALCHUT, and below, as it is written, "The voice of Hashem makes the hinds to calve" (Ibid.). Fortunate are we to hear this.

chanoch's Commentary

This verse is describing The potential unity of nMalchut while it currently is pereived as separation. Unity can only come through the appreciation ofnthe diversity.

Pasook 100. from the Zohar Sulam Commentary on Parasha Bo

וְתָא חֲזֵי רָזָא דְּמִלָּה, בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְחָזֵי עַל גִּנְתָּא, כָּל גִּנְתָּא אִתְכְּנַשׁ, וְלָא מִתְפְּרַשׁ מֵעֵדֶן. וּמֵהַאי עֵדֶן מַבּוּעֵי נָפְקִין, לְכַמָּה אוֹרְחִין וּשְׁבִילִין, וְהַאי גִּנְתָּא, אִתְקְרֵי צְרוֹרָא דְּחַיֵּי, דְּתַמָּן מִתְעַדְּנִין צַדִּיקַיָּא, מִנְּהִירוּ דְּעָלְמָא דְּאָתֵי. וּבְהַאי שַׁעֲתָא, קוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי עָלַיְיהוּ.

Transliteration

Translation

Come and behold the secret of the matter. At the time that the Holy One, blessed be He, is revealed over the Garden, the whole Garden gathers, NAMELY ALL THE RIGHTEOUS IN THE GARDEN, but does not separate from Eden, WHICH IS CHOCHMAH. Springs emerge from this Eden, NAMELY THE ILLUMINATION OF CHOCHMAH, to many ways and paths, FOR THE CONCEPTION OF THE RIGHTEOUS. This Garden is called 'The Bundle of Life', where the Righteous derive pleasure from the illumination of the World to Come. And at that time, the Holy One, blessed be He, reveals Himself to them.

chanoch's Commentary

With Rabbi Ashlag's comments the verse is clear as written. It gives us an answer to then various questions asked in the previous pesukim.

Pasook 101. from the Zohar Sulam Commentary on Parasha Bo

יָתְבוּ ר"ח וְרִבִּי יוֹסֵי, אָמַר רִבִּי יוֹסֵי, בְּכַמָּה זִמְנִין שָׁאִילְנָא, הַאי דִּכְתִּיב, וַיְהִי בַּחֲצִי הַלַּיְלָה וַיְיָ' הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם אֲמַאי לָא הֲוָה בִּימָמָא, דְּיִתְגְּלֵי לְכָל פִּרְסוּמֵי נִיסָא, וַאֲמַאי מִיתוּ כָּל אִינּוּן חַלָּשֵׁי דְּבָתַר רֵחַיָּיא, וְאִינּוּן טַלְיָיא דִּבְנֵי עָאנָא, וְלָא מִיתוּ מַלְכֵי וּפַרְדַּשְׁכֵי, וְגוּבְרֵי מַגִּיחֵי קְרָבָא, כְּמָה דַּהֲוָה בְּסַנְחֵרִיב, דִּכְתִּיב וַיֵּצֵא מַלְאַךְ יְיָ' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר וְגוֹ'. וְתָנֵינָן, כֻּלְּהוּ מַלְכִין בְּנֵי מַלְכִין רוּפִינוּס וּפַרְדַּשְׁכֵי, הָתָם אִתְחָזֵי גְּבוּרְתָּא דְּחָד שְׁלִיחָא דִּילֵיהּ, יַתִּיר מֵהַאי, דַּהֲוָה יֵאוֹת לְמֶהֱוֵי דִּילֵּיהּ יַתִּיר.

Transliteration

Translation

Rabbi Chiya and Rabbi Yosi sat down. Rabbi Yosi said, Many a time I asked about the words, "And it came to pass, that at midnight Hashem smote all the firstborn in the land of Egypt..." Why did this not happen by day so the miracle would be visible to all? And why did all these weaklings behind the millstones and the lambs of the sheep die? And why did not only kings, princes and soldiers die, as it was by the episode of Sancheriv, of which it is written, "the Angel of Hashem went out and smote in the camp of Ashur..." (II Melachim 19:35). We learned that they were all kings, princes, ministers and officers, and the might of a single messenger of the Holy One, blessed be He, was seen there even greater THAN THIS MIRACLE THAT WAS DONE BY HIS OWN HAND. IT SEEMS THAT His miracle should have been even more GREAT.

chanoch's Commentary

With Rabbi Ashlag's comments the verse becomes clear as written. The questions asked are important to understand the spiritual systems workings.

Pasook 102. from the Zohar Sulam Commentary on Parasha Bo

אָמַר לֵיהּ יֵאוֹת שָׁאַלְתְּ, וַאֲנָא לָא שְׁמַעְנָא מִידִי בְּהַאי, וְלָא אִימָא, אֲבָל הָא זָכֵינָא לְכָל הַאי, וְאָרְחָא אִתְתְּקַן קָמָן. אֲנָא שְׁמַעְנָא דרשב"י מַדְכֵי שְׁוָקִין דִּטְבֶרְיָה, נֵיזִיל גַּבֵּיהּ. יָתְבוּ, עַד דַּהֲוָה נָהִיר יְמָמָא. כַּד סָלִיק נְהוֹרָא, קָמוּ וְאַזְלֵי. כַּד מָטוּ גַּבֵּיהּ. אַשְׁכְּחוּהוּ, דַּהֲוָה יָתִיב, וְסִפְרָא דְּאַגַּדְתָּא בִּידֵיהּ.

Transliteration

Translation

He said to him, You asked well, and I have heard nothing about this. So I have nothing to say. But since we were worthy of all this, and the way was set before us, let us go to Rabbi Shimon bar Yochai as I have heard he is cleansing the market places of the city of Tiberias. They stayed until daybreak. When it became light, they got up and went. When they reached him, they found him sitting with a book of homiletics in his hand.

chanoch's Commentary

We need to understand the meaning of Homiletics. Here is some information from a google search:

Homiletics is from the Old English word "homily" that refers to a sermon. Homiletics refers to the practice of preparing and preaching messages. In academic studies, homiletics fits within the area of practical theology or pastoral studies. As such, homiletics has historically been closely connected with church pastors and trainers of pastors.

Homiletics consists of three main areas. The first area consists of biblical interpretation. Study of a particular passage or theme is required to develop the material necessary to effectively preach to an audience.

The second area consists of the structure of a sermon. Books on homiletics usually focus primarily on this aspect. The structure includes developing a main theme for a sermon, an outline, supporting material, illustrations, introduction, conclusion, applications, and any visual aids or props involved in preparing for a message.

The third area focuses on presentation or communication of the sermon. Once a biblical message has been studied and developed, it must also be effectively communicated to a particular audience. Communication can include a study of the particular audience, non-verbal communication such as clothing or gestures, and actual methods of verbal communication, even including one's accent, rate of speech, or enunciation.

A fourth important and often-neglected area should also be included in homiletics. This is the area of spiritual preparation. Unlike other speeches, a sermon's goal is to impact the spiritual life of its hearers. Good homiletics should also include much prayer for the sermon, the preacher, and its audience. In addition, the preacher must be spiritually prepared through how he lives his own life. The spiritual maturity of the audience must also be considered. Preaching to an audience of new believers, for example, is a much different dynamic than preaching to an audience of seminary students

Pasook 103. from the Zohar Sulam Commentary on Parasha Bo

פָּתַח וְאָמַר, כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ. כֵּיוָן דְּאָמַר, כָּל הַגּוֹיִם כְּאַיִן נֶגְדּוֹ, לָמָּה כְּתִיב מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ. אֶלָּא אוֹלִיפְנָא, דַּעְתַּיְיהוּ דְּכָל עַמִּין דְּעָלְמָא, דִּמְהֵימָנוּתָא דִּלְהוֹן הוּא כְּאַיִן, דְּלָא אִדְבָּקוּ עִלָּאִין וְתַתָּאִין, וְשַׁוְיָין לָקָבְלַיְיהוּ מְהֵימָנוּתָא דִּשְׁטוּתָא, אֲבָל מֵאֶפֶס וָתֹהוּ נֶחְשְׁבוּ לוֹ, כְּהַאי עִלְעוֹלָא, דְּסַחֲרָא בְּרוּחָא, וּמִתְגַּלְגְּלָא בְּקָיְטָא בְּרֵיקַנְיָּא, הה"ד וְכָל דַּיְּירֵי אַרְעָא כְּלָא חֲשִׁיבִין.

Transliteration

Translation

He opened the discussion, saying: "All nations before Him are as nothing; and they are counted to Him less than nothing, and vanity" (Yeshayah 40:17). HE ASKS, Since it said, "All nations before Him are as nothing," why is it written also, "And they are counted to Him less than nothing, and vanity"? AND HE ANSWERS, I have learned the philosophies of all the nations of the world, whose Faith is as nothing. They conceive neither the upper LEVELS nor the lower. They place for themselves a Faith of foolishness; "and they are counted to Him less than nothing, and vanity" like chaff that turns in the wind and rolls during the summer IN THE FIELDS empty, FOR IT HAS NO CONTENTS AT ALL. This is the meaning of, "And all the inhabitants of the earth are reputed as nothing" (Daniel 4:32).

chanoch's Commentary

In my opinion, this is a criticism of all religions that do not deal with the higher spiritual system.

Pasook 104. from the Zohar Sulam Commentary on Parasha Bo

עוֹד פָּתַח וְאָמַר, בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, אֵת דָּא יְמִינָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְאֵת דָּא שְׂמָאלָא. אוֹלִיפְנָא, דְּסָטָא קוּדְשָׁא בְּרִיךְ הוּא יְמִינֵיהּ, וּבָרָא יַת שְׁמַיָּא, וְסָטָא שְׂמָאלָא, וּבָרָא יַת אַרְעָא. הה"ד, אַף יָדִי יָסְדָה אֶרֶץ וִימִינִי טִפְּחָה שָׁמָיִם קוֹרֵא אֲנִי אֲלֵיהֶם יַעַמְדוּ יַחְדָּו.

Transliteration

Translation

He again opened the discussion, saying: "In the beginning Elohim created the heavens and the earth" (Beresheet 1:1). The first "Et" ('the') is the right hand of the Holy One, blessed be He, and that Et ('the') is His left hand. I learned that the Holy One, blessed be He, stretched His right hand WHICH IS CHESED and created the heavens, and stretched His left hand WHICH IS JUDGMENT and created the earth. This is the meaning of, "My hand also has laid the foundation of the earth, and My right hand has spanned the heavens, when I call to them, they stand up together" (Yeshayah 48:13).

chanoch's Commentary

Rabbi Shimon is opening a different explanation to our dicussion and earliern questions. Eventually we will see how these two openings become reconciled.

Pasook 105. from the Zohar Sulam Commentary on Parasha Bo

מַהוּ יַעַמְדוּ יַחְדָּו. ס"ד שְׁמַיָּא וְאַרְעָא לָאו הָכִי, אֶלָּא יְמִינָא וּשְׂמָאלָא דְּאִינּוּן אֵ"ת וְאֵ"ת, וְהֵיאַךְ יַעַמְדוּ יַחְדָּו. בְּזֹאת הַהִיא, דְּשַׁלְטָא בְּפַלְגוּת לֵילְיָא, דִּכְלִילָא אֵ"ת בְּזֹאת.

Transliteration

Translation

HE ASKS, What is the meaning of THE VERSE, "They stand up together"? HE ANSWERS, If you think that these are heaven and earth THAT ARE ZEIR ANPIN AND HIS NUKVA, it is not so. THEY DO NOT STAND TOGETHER. Rather, THEY ARE right and left, SEPARATE, which are the (et) and the (et) AS MENTIONED ABOVE. THEREFORE, THE VERSE SAYS, "THEY STAND UP TOGETHER." How do they stand together? By means of "this," WHICH IS MALCHUT that rules at midnight, for then Et WHICH IS CHESED is combined with "this," WHICH IS MALCHUT, SO THEY STAND TOGETHER.

chanoch's Commentary

This pasuk is explaining the central column which consists of the balance point and has right and left joined as one.

Pasook 106. from the Zohar Sulam Commentary on Parasha Bo

וְתָנֵינָן, כְּתִיב אֶת הַכֹּל עָשָׂה יָפֶה בְעִתּוֹ. אֶ"ת, הָא דְּאַמָרָן. הַכֹּל, כד"א, וַיְיָ' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל. וְתָאנָא, דְּהִיא כִּתְרָא דְּאִתְקְרֵי זֹא"ת, דִּכְלִילָא מֵאֶ"ת וְאֵ"ת. וְשָׁלְטָא בְּפַלְגוּת לֵילְיָא, בִּתְרֵין סִטְרוֹי, בְּרַחֲמֵי וְדִינָא, רַחֲמֵי לְיִשְׂרָאֵל, וְדִינָא לְעַמִּין עכו"ם.

Transliteration

Translation

We learned that it is written, "He has made every (Heb. kol) thing beautiful in its time" (Kohelet 3:11). Et MEANS CHESED OF ZEIR ANPIN as we said. "kol" is as is said, "And Hashem blessed Abraham in all (Heb. kol) things" (Beresheet 24:1). We learned that "kol" is the Sfirah that is called "this," NAMELY MALCHUT that includes Et and Et AS MENTIONED EARLIER, and rules at midnight in two aspects, Mercy and Judgment Mercy for Yisrael and Judgment for the heathen nations. And the scripture says, "He has made Et kol," so that they would be united together, "beautiful in its time," namely at midnight.

chanoch's Commentary

With Rabbi Ashlag's comments this pasuk is clear as written. The Hebrew phrase Et Kol has the meaning in translation as "all of the Hebrew Letters includes everything". Or the Shechinah is everything.

Pasook 107. from the Zohar Sulam Commentary on Parasha Bo

פָּתַח ר' חִיָּיא וְאָמַר, אִי נִיחָא קָמֵיהּ דְּמֹר, דְּנֵימָא חַד מִלָּה, עַל מַה דְּאָתֵינָא כְּתִיב, וַיְהִי בַּחֲצִי הַלַּיְלָה וַיְיָ' הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם. וּמֵהַאי דְּאָמַר מֹר, אִשְׁתְּמַע דְּהַאי פְּסוּקָא בְּהַהוּא. מִלָּה אָתָא וַאֲנָן אוֹרְחָא אִתְתַּקְנָא קָמָּן, לְמֵיתֵי לְמִשְׁאַל קַמָּךְ.

Transliteration

Translation

Rabbi Chiya opened the discussion, saying: If it pleases my master, I will say one thing, why I came. It is written, "And it came to pass, that at midnight Hashem smote every firstborn in the land of Egypt..." From this THING that Sir said, it is understood that this passage is ALSO explained in that manner. As for us, the way was propitious before us, to come and ask before you.

chanoch's Commentary

The verse is clear as written. As a student of Kabbalah can you apply pasuk 106 to pasuk 107 and understand what is said by Rabbi Chiya.

Pasook 108. from the Zohar Sulam Commentary on Parasha Bo

פָּתַח ר"ש וְאָמַר, מִי כַּיְיָ' אֱלֹהֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת וְגוֹ'. מִי כַּיְיָ' אֱלֹהֵינוּ, דְּסָלִיק וְאִתְעַטָּר לְאִתְיַשְּׁבָא בְּכִתְרָא עִלָּאָה קַדִּישָׁא, נְהִירוּ עַל כָּל בּוּצִינֵי דְּנָהֲרוּ כִּתְרִין וְעִטְּרִין. הַמַּשְׁפִּילִי לִרְאוֹת, דְּנָחִית בְּכִתְרוֹי, מִכִּתְרָא לְכִתְרָא, מִנִּזְרָא לְנִזְרָא, מִנְּהִירוּ לִנְהִירוּ, מִבּוּצִינָא לְבוּצִינָא. לְאַשְׁגְּחָא בְּעִלָּאִין וְתַתָּאִין, הה"ד יְיָ' מִשָּׁמַיִם הִשְׁקִיף עַל בְּנֵי אָדָם וְגוֹ'.

Transliteration

Translation

Rabbi Shimon opened the discussion, saying: "Who is like Hashem our Elohim, Who is enthroned on high...?" (Tehilim 113:5) MEANING, "Who is like Hashem our Elohim," WHO IS ZEIR ANPIN, that ascends and is crowned to settle in the holy upper crown, WHICH IS BINAH, which illumination is above all the shining lights, crowns and wreaths, FOR ALL THE MOCHIN IN THE WORLDS ARE DRAWN FROM BINAH. "and yet looks far down" (Ibid.), descending in His Sfirot from crown to crown, MEANING FROM THE RIGHT COLUMN OF BINAH TO HIS OWN RIGHT, from diadem to diadem, FROM THE LEFT COLUMN OF BINAH TO HIS OWN LEFT; from illumination to illumination, FROM THE CENTRAL COLUMN OF BINAH TO HIS OWN CENTRAL COLUMN; from luminary to luminary, FROM MALCHUT OF BINAH TO HIS OWN MALCHUT, to supervise over the upper beings IN THE HEAVENS and the lower beings ON EARTH. This is the meaning of, "Hashem looked down from heaven upon the children of man" (Tehilim 14:2).

chanoch's Commentary

This pasuk only becomes clear with Rabbi Ashlag's comments. It is good to contemplate this pasuk as it is describing the workings of nthe spiritual system including the balance point between Light and Dark.

Pasook 109. from the Zohar Sulam Commentary on Parasha Bo

תָּא חֲזֵי, כְּתִיב, וַיְהִי בַּחֲצִי הַלַּיְלָה. כַּחֲצִי מִבָּעֵי לֵיהּ, אוֹ כַּחֲצוֹת, כְּגַוְונָא דְּאָמַר מֹשֶׁה. וְאִי כְּמָה דְּאַמְרֵי חַבְרָנָא, דְּלָא יֵימְרוּן אִצְטַגְנִינֵי פַּרְעֹה, מֹשֶׁה בַּדַּאי הוּא. הָא קוּשְׁיָא בְּאַתְרֵיהּ קַיְּימָא, בג' גַּוְונֵי, דַּאֲפִילּוּ יִשְׂרָאֵל יֵימְרוּן הָכִי. חַד, דְּאִי הָכִי הֲוָה לֵיהּ לְמֵימָר וַיֹּאמֶר מֹשֶׁה כַּחֲצוֹת הַלַּיְלָה. אֲמַאי קָאָמַר, כֹּה אָמַר יְיָ' וְגוֹ'. כְּמָה דְּלָא אִתְכְּוָון שַׁעֲתָא, דְּהָא לָא יִתָּפְסוּן בְּמֹשֶׁה, אֶלָּא בְּפַטְרוֹנָא, בְּגִין דְּאָמַר כֹּה אָמַר יְיָ' וְגוֹ'. תְּרֵי, דְּהָא מֹשֶׁה אָמַר, עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם, וְלָא הֲוָה הָכִי, אֶלָּא עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר. עכ"פ אֲפִילּוּ יִשְׂרָאֵל נַמֵי יֵימְרוּן הָכִי, דְּהָא לָא אִתְבַּרְרוּן מִלֵּי. תְּלַת דְּאִיהוּ אָמַר מִשְׁמָא דְּפַטְרוֹנָא כַּחֲצוֹת, וּכְתִיב וַיְהִי בַּחֲצִי הַלַּיְלָה.

Transliteration

Translation

Come and behold, it is written, "And it came to pass, that at midnight..." It should have said, 'approximately midnight' or "About midnight" (Shemot 11:4), as Moses had said. And YOU MAY CONTEND, as the friends said, that this is because the astrologers of Pharaoh might say that Moses was a liar, BECAUSE IT IS IMPOSSIBLE TO DETERMINE THE EXACT MOMENT OF MIDNIGHT. So the difficult question remains in three forms, and even the children of Yisrael will agree. 1) If so, it should have said, 'And Moses said, about midnight'. Why does it say, "Thus says Hashem," if Hashem said, "At midnight"? No matter how punctual he will be, they will not blame Moses, but rather the Master, because he said, "Thus says Hashem." 2) Moses said, "Even to the firstborn of the maidservant that is behind the mill" (Ibid. 5), yet it was not so, but "to the firstborn of the captive that was in the dungeon" (Shemot 12:29). Regardless, even Yisrael will agree THAT HE IS A LIAR, because these things did not occur exactly AS HE SAID. 3) He said in the name of the Master, 'About midnight' but it is written, "And it came to pass, that at midnight" and not 'About midnight', as Moses said.

chanoch's Commentary

Is Moshe a liar? Of course not. What is the meaning of this pasuk? It is not clear to me yet.

Pasook 110. from the Zohar Sulam Commentary on Parasha Bo

וְעוֹד, שְׁאֵלְתָּא דִּילְכוֹן, יַתִּיר עַל מָטוּל דְּלָא יָכִיל בְּעִירָא לְמִסְבַּל. אֲמַאי הֲוָה בְּפַלְגוּת לֵילְיָא, וְלָא בִּימָמָא. וַאֲמַאי מִיתוּ כָּל אִינּוּן חַלָּשִׁין דְּבָתַר רֵחַיָּא. אֶלָּא כֹּלָּא רָזָא עִלָּאָה הוּא, בֵּין מְחַצְּדֵי חַקְלָא, וְכֹלָּא אִתְכְּשַׁר בִּנְבִיאָה מְהֵימָנָא.

Transliteration

Translation

And also regarding your question, WHICH IS HEAVIER than a load an animal can carry. YOU ASKS, Why was the smiting of the firstborn at night and not by day? And why did the weaklings who were behind the millstone die? This is all a supernal secret among the reapers of the field, MEANING THOSE WHO MERITED THE PLANTS OF THE HIDDEN LIGHT THAT WERE SOWN IN MALCHUT THAT IS CALLED 'FIELD'. And it is all correct according to THE WORDS OF the faithful prophet.

chanoch's Commentary

This pasuk with Rabbi Ashlag's comments is expanding and clarifying nthe questions regarding midnight.

Pasook 111. from the Zohar Sulam Commentary on Parasha Bo

זַכָּאָה חוּלָקֵיהּ דְּמֹשֶׁה, דְּעָלֵיהּ כְּתִיב יָפְיָפִיתָ מִבְּנֵי אָדָם הוּצַק חֵן בְּשִׂפְתוֹתֶיךָ עַל כֵּן בֵּרַכְךָ אֱלֹהִים לְעוֹלָם. אָהַבְתָּ צֶּדֶק וַתִּשְׂנָא רָשָׁע עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶיךָ. יָפְיָפִיתָ מִבְּנֵי אָדָם: מִשֵּׁת וַחֲנוֹךְ. הוּצַק חֵן בְּשִׂפְתוֹתֶיךָ: מִנֹּחַ וּבָנָיו. עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ: מֵאַבְרָהָם וְיִצְחָק. שֶׁמֶן שָׂשׂוֹן: מִיַּעֲקֹב. מֵחֲבֵרֶיךָ: מִשְּׁאָר נְבִיאֵי. וְכִי גֶּבֶר דְּסָלִיק בְּדַרְגִּין עִלָּאִין דְּלָא סָלִיק ב"נ אַחֲרָא, לָא יָדַע מַה דְּאָמַר.

Transliteration

Translation

Praiseworthy is the portion of Moses, about whom it is written, "You are fairer than the children of men, grace is poured into your lips, therefore Elohim has blessed you forever" (Tehilim 45:3). "You love righteousness, and hate wickedness. Therefore Elohim, your Elohim, has anointed you with the oil of gladness above your fellows" (Ibid. 8). "You are fairer than the children of men," MEANS more than Seth and Enoch. "Grace is poured into you lips," more so than Noah and his sons, OF WHOM IT SAYS, "AND NOAH FOUND FAVOR" (BERESHEET 6:8). "Therefore Elohim, your Elohim, has anointed you," more than Abraham and Isaac. "With the oil of gladness" more than Jacob. "above your fellows," refers to the other prophets. Is it possible that a man who rose to the highest levels, to which no other man rose did not know what he was saying?

chanoch's Commentary

This pasuk is filled with code word explanations.

Pasook 112. from the Zohar Sulam Commentary on Parasha Bo

אֶלָּא הָכִי תָּנֵינָן, הַאי כִּתְרָא דְּאִקְרֵי זֹא"ת, אִתְקְרֵי אִשָּׁ"ה, כד"א, לְזֹאת יִקָּרֵא אִשָּׁה. אֲמַאי. מִשּׁוּם כִּי מֵאִישׁ לֻקֳּחָה זֹּאת. מַאן הוּא אִישׁ. הַהוּא דְּאִקְרֵי זֶה. וְדָא הוּא אִישׁ דְּכָר, כד"א כִּי זֶה מֹשֶׁה הָאִישׁ. הָאִישׁ הַזֶּה. וְאִקְרֵי אִישׁ זֶה, וְזֶה אִישׁ. וְזֹאת, אִתְנְסִיבַת מִזֶּה דְּאִקְרֵי זָכַר.

Transliteration

Translation

But this is what we learned. This Sfirah that is called "zot ('this' fem.)" NAMELY MALCHUT is called 'woman', as is written, "She (Heb. zot fem.) shall be called woman" (Beresheet 2:23). And why IS SHE CALLED SO? BECAUSE "she (zot) was taken out of man" (Ibid.). Who is this man? He is the one who is called "zeh ('this')" and is a male man, NAMELY ZEIR ANPIN, as is written, "for as for this (Heb. zeh masc.) Moses, the man" (Shemot 32:23) SO 'man' is called 'zeh', and 'zeh' is called 'man'. And zot is taken from zeh that is called 'male'.

chanoch's Commentary

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

Pasook 113. from the Zohar Sulam Commentary on Parasha Bo

וּבְגִין דָּא, אִיהִי תָּמָר דְּכָר וְנוּקְבָּא, דְּלָא סָלִיק דָּא בְּלֹא דָּא. תָּמָר: כד"א, כְּתִמְרוֹת עָשָׁן. מַה עָשָׁן, סָלִיק חִוָּור וְאוּכָם, אוּף הָכָא, כֹּלָּא כָּלִיל בָּהּ בְּפַלְגוּת לֵילְיָא, לְמֶעְבַּד נִימוּסוֹי בְּחַד שַׁעֲתָא, חִוָּור לְיִשְׂרָאֵל, וְאוּכָם לעכו"ם.

Transliteration

Translation

Therefore, she, NAMELY MALCHUT, is CALLED "a palm tree" (Heb. tamar), WHICH DENOTES male and female, because the palm tree does not grow one without the other, MALE WITHOUT FEMALE. SHE IS THEREFORE CALLED Tamar, as is written, "like pillars (Heb. timrot) of smoke" (Shir Hashirim 3:6). The same way as smoke rises with both white and black, so here too WITH MALCHUT that is called 'zot'. Everything is included in her at midnight, so she will perform her deeds together AT ONCE, white for Yisrael, WHICH IS MERCY, and black for the heathen nations, WHICH IS JUDGMENT.

chanoch's Commentary

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

Pasook 114. from the Zohar Sulam Commentary on Parasha Bo

וְעוֹד דְּהַאי לֵילְיָא לָא אִתְפְּלַג, לָא עָבֵיד נִימוּסוֹי מ"ל. מֵאַבְרָהָם. דִּכְתִּיב וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה, דְּאִתְפְּלַג לְמֶעְבַּד נִימוּסוֹי. אוּף הָכָא, מֹשֶׁה אָמַר כַּחֲצוֹת, כְּמִפְלַג. דְּמֹשֶׁה יָדַע דְּלָא יַעְבֵּיד נִימוּסוֹי, עַד דְּאִתְפְּלַג.

Transliteration

Translation

Before the night is divided in half at midnight, it does not perform its functions. Whence do we know this? From Abraham, as is written, "And he divided himself against them night" (Beresheet 14:15), WHICH MEANS that it was divided in order to do its functions. Here too, Moses said, "About midnight," MEANING when THE NIGHT reaches the middle, for Moses knew that its functions would not be performed until it does.

chanoch's Commentary

There is important information, inn this pasuk, about the way of the spiritual system. Do you realize what it is? That judgement does not act without Mercy being included.

Pasook 115. from the Zohar Sulam Commentary on Parasha Bo

וְהָכִי הֲוָה, דְּלָא עָבֵיד לֵילְיָא נִימוּסוֹי, עַד דְּאִתְפְּלַג, בְּפַלְגוּת בַּתְרָאָה, עָבֵד נִימוּסוֹי, הה"ד וַיְהִי בַּחֲצִי הַלַּיְלָה. מַאי בַּחֲצִי. בְּפַלְגוּת בַּתְרָאָה, בְּזִמְנָא דְּאִיהִי שַׁלְטָא, וְאִשְׁתְּכַח הַאי זֹאת, לְמֶעְבַּד נִמּוּסִין תָּדִירָא, וְכָל נִימוּסָא דְּאִתְעָבֵיד בְּלֵילְיָא, בְּפַלְגוּתָא בַּתְרָאָה אִתְעָבֵיד.

Transliteration

Translation

And so it was that the night did not perform its functions until midnight, for it performed its functions in the second half of the night. This is the meaning of, "And it came to pass, that at midnight." What is the connotation of "mid"? IT MEANS that during the second half, when MALCHUT, rules, zot, MALCHUT is always present to perform actions, and every action that was done at night was done in the second half.

chanoch's Commentary

This pasuk is clear as written.

Pasook 116. from the Zohar Sulam Commentary on Parasha Bo

וַיְיָ' הִכָּה כָל בְּכוֹר, וַיְיָ': הוּא וּבֵית דִּינוֹ, וַיְיָ': הוּא וְנִימוּסוֹי. הִכָּה כָל בְּכוֹר הִכָּה, מֹשֶׁה לֹא אָמַר אֶלָּא וּמֵת וְגוֹ', מַהוּ הִכָּה. אֶלָּא, דְּאִתְּעַר כֹּה, כְּמָה דְּאַגְזִים מֹשֶׁה, דִּכְתִּיב וְהִנֵּה לֹא שָׁמַעְתָּ עַד כֹּה.

Transliteration

Translation

"And Hashem smote every firstborn." "And Hashem" IS DEFINED AS Him, ZEIR ANPIN, and His court, WHICH IS MALCHUT. "And Hashem," REFERS TO Him and His actions. "Smote every firstborn" HE ASKS, Moses only said, "And all the first born shall die" (Shemot 11:5). Why DOES IT SAY HERE "smote"? HE ANSWERS, But Malchut of the aspect of Judgment, which is called ''koh', became aroused and Moses threatened him, as is written, "Behold, till now (Lit. 'to koh) you would not hear." THEREFORE, IT IS said, "Hashem smote (Heb. Hikah)," which is the name koh that slew all the firstborn of Egypt.

chanoch's Commentary

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

Pasook 117. from the Zohar Sulam Commentary on Parasha Bo

וְתָאנָא, פַּרְעֹה חַכִּים הֲוָה מִכָּל חֲרָשׁוֹי, וְאִסְתַּכַּל בְּהַאי זֹאת, דְּיַעֲבֵיד בֵּיהּ דִּינָא, וְזַמִין לְחָרְבָא אַרְעֵיהּ, כְּמָה דְּאָמַר מֹשֶׁה, בְּזֹאת תֵּדַע כִּי אֲנִי יְיָ'. וּבְאִיהוּ מַה כְּתִיב, וַיִּפֶן פַּרְעֹה. מַהוּ וַיִּפֶן. דְּאַפְנֵי לִבֵּיהּ מֵהִרְהוּרָא דָּא. כד"א, וַיִּפֶן אַהֲרֹן. וַיָּבוֹא אֶל בֵּיתוֹ וְלֹא שָׁת לִבּוֹ גַּם לְזֹאת. גַּם לְרַבּוֹת הַאי דִּזְמִינָא לְחָרְבָא אַרְעֵיהּ, וְלָא שָׁוֵי לִבֵּיהּ לָקֳבְלֵיהּ דְּזֹא"ת.

Transliteration

Translation

We learned that Pharaoh was wiser than all his sorcerers, and observed that zot, NAMELY MALCHUT, would execute Judgment upon him and destroy his land, as Moses said, "In this (zot) you shall know that I am Hashem" (Shemot 7:17). It is written about him, "And Pharaoh turned" (Ibid. 23), "turned" MEANING that he turned his heart away from this thought, as written, "And Ahab turned" (Bemidbar 12:10). "And went to his house, neither did set his heart even to this (Heb. zot)" (Ibid.) THE WORD "also," WHICH IS SUPERFLUOUS, is to add that one which will destroy his land, "neither did set his heart even to this," meaning the word "also" implies that even though he knew that the name 'zot', which is Malchut, would destroy his land, he did not pay attention to it.

chanoch's Commentary

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

Pasook 118. from the Zohar Sulam Commentary on Parasha Bo

כָל בְּכוֹר, אֲפִילּוּ דַּרְגִּין עִלָּאִין וְתַתָּאִין, אִתְּבָּרוּ מִשּׁוּלְטָנֵהוֹן, כָל אִינּוּן דְּשַׁלְטִין בְּחָכְמְתָא דִּלְהוֹן, דִּכְתִּיב, בְּאֶרֶץ מִצְרַיִם. וְכֻלְּהוּ דַּרְגִּין, עִלָּאִין וְתַתָּאִין, דְּאִתְּבָּרוּ מִשּׁוּלְטָנֵהוֹן, כֻּלְּהוּ בִּפְסוּקָא אִתְחָזוּן, דִּכְתִּיב מִבְּכוֹר פַּרְעֹה הַיּוֹשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם וְכֹל בְּכוֹר בְּהֵמָה, הָא כֻּלְּהוּ אִתְחָזוּן בִּפְסוּקָא.

Transliteration

Translation

IT IS WRITTEN, "All the firstborn." "FIRSTBORN" IS THE ASPECT CHOCHMAH, AND "ALL THE FIRSTBORN" DENOTES THAT even upper and lower levels were broken in power MEANING all those levels that rule by THE POWER OF their wisdom, WHICH IS THE WISDOM OF EGYPT as is written, "ALL THE FIRSTBORN in the land of Egypt." All the upper and lower levels that were broken in power are all alluded to in the verse, "From the firstborn of Pharaoh that sits on his throne, even to the firstborn of the maidservant that is behind the mill; and all the firstborn of cattle" (Shemot 11:5). So we see that they are all alluded to in the passage.

chanoch's Commentary

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

Pasook 119. from the Zohar Sulam Commentary on Parasha Bo

סְתָמָא דְּמִלָּה, מִבְּכוֹר פַּרְעֹה הַיּוֹשֵׁב עַל כִּסְאוֹ, כִּתְרָא תַּתָּאָה דְּקוּזְמִיטָא דְּמַלְכוּתָא דִּלְעֵילָּא. עַד בְּכוֹר הַשִּׁפְחָה, כִּתְרָא שְׂמָאלָא, תַּתָּאָה מִינָהּ, דְּקוּזְמִיטָא מִבָּתַר אַרְבַּע רְחַיִּין, אַרְבַּע מַשִׁירְיָין. מַשְׁמַע, מִשּׁוּם דִּכְתִּיב אַחַר הָרֵחָיִם, וְלֹא מִן הָרֵחָיִם. וְכֹל בְּכוֹר בְּהֵמָה, תַּתָּאִין מִתַּתָּאִין, נוּקְבָּא מִנּוּקְבְתָא, דְּאִשְׁתְּכָחוּ בְּאָתָנֵי בִּבְעִירֵי וַחֲמָרֵי, בְּרַבְרְבֵי בְּזוּטְרֵי, וּמְקַבְּלִין מִנְּהוֹן גּוּבְרִין וְנוּקְבִין. עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר, אִינּוּן דְּנָפְקִין מִשִּׁפְחָה. דִּי בְּהוֹן עַבְדִין לַאֲסִירֵי, דְּיִשְׁתַּעְבְּדוּן בְּהוֹן לְעָלְמִין, וְלָא יִפְקוּן לְחֵירוּ.

Transliteration

Translation

In brief, "From the firstborn of Pharaoh that sits on his throne," REFERS TO the power of the lowest Sfirah OF THE KLIPOT, WHICH RECEIVE from the upper Malchut. "even to the firstborn of the maidservant," refers to the left Sfirah, which is under the power MENTIONED EARLIER, from behind four mills, which are the four legions OF THE KLIPOT. This is understood, because it is written, "behind the millstone," and not 'from the millstone'. "And all the firstborn of cattle," REFERS TO THOSE below the lower beings MENTIONED EARLIER. It is a female, of the females of donkeys, cattle and donkeys, large and small animals, WHICH ARE THE LEVELS OF IMPURITY. Males and females come out from them. "To the firstborn of the captive that was in the dungeon," MEANS those that descend from the maidservant, for with them, SORCERY is performed on the prisoners in order to enslave them forever and ensure they never go free.

chanoch's Commentary

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

Pasook 120. from the Zohar Sulam Commentary on Parasha Bo

וּבְרוּחְצָנוּתָא דְּאִלֵּין דַּרְגִּין, סָרִיבוּ מִצְרָאֵי, דִּי בְּהוֹן עֲבָדוּ קִשְׁרָא לְיִשְׂרָאֵל, דְּלָא יִפְקוּן מִן עַבְדוֹתְהוֹן לְעָלְמִין. וּבְהַאי אִתְחָזֵי גְּבוּרְתָּא וְשֻׁלְטָנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְדֻכְרָנָא דָּא לָא יִשְׁתֵּצֵי מִיִּשְׂרָאֵל לְדָרֵי דָּרִין, דְּאִי לָא הֲוָה חֵילָא וּגְבוּרְתָּא דְּקוּדְשָׁא בְּרִיךְ הוּא, כָּל מַלְכֵי עַמִּין, וְכָל חָרָשֵׁי עָלְמִין, וְחַכִּימֵי עָלְמִין, לָא יִפְקוּן לְיִשְׂרָאֵל מִן עַבְדוּתָא, דְּשָׁרָא קִטְרִין דִּלְהוֹן, וְתָבַר כָּל אִינּוּן כִּתְרִין, בְּגִין לְאַפָּקָא לוֹן. עַל דָּא כְּתִיב, מִי לֹא יִרָאֲךָ מֶלֶךְ הַגּוֹיִם כִּי לְךָ יָאָתָה כִּי בְכָל חַכְמֵי הַגּוֹיִם וּבְכָל מַלְכוּתָם מֵאֵין כָּמוֹךָ.

Transliteration

Translation

Because they relied upon these levels, the Egyptians refused TO LET THE CHILDREN OF YISRAEL GO, for they formed a knot OF SORCERY against Yisrael so they would never be able to leave their bondage. The strength and dominion of the Holy One, blessed be He, is seen in this, and this memory will never cease from Yisrael for generations and generations. If not for the strength and power of the Holy One, blessed be He, none the kings of the nations and all the sorcerers of the world would be able to deliver Yisrael from bondage. For He opened their bonds and smashed all these crowns OF THE FIRSTBORN OF THE CAPTIVE MENTIONED EARLIER in order to take them out TO FREEDOM. Referring to this, it is written, "Who would not fear You, O King of the nations? For to You it is fitting. For among all the wise men of the nations, and in all their kingdom, there is none like You" (Yirmeyah 10:7).

chanoch's Commentary

This pasuk is clear as written. It is important that a true Kabbalist study the workings of the negative system.

Pasook 121. from the Zohar Sulam Commentary on Parasha Bo

בָּכָה ר"ש, אָרִים קָלֵיהּ וְאַתְנַח, אָמַר קִנְטוּרָא דְּקִיטְפָא אִשְׁתְּכַח, חֲשַׁבְתּוּן דְּשָׁבַח קוּדְשָׁא בְּרִיךְ הוּא כַּמָּה זִמְנִין, אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם, הוֹצִיאֲךָ יְיָ' אֱלֹהֶיךָ מִמִּצְרַיִם, וַיּוֹצִיאֲךָ יְיָ' אֱלֹהֶיךָ מִשָּׁם, הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם, זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם, וַיּוֹצִיאֲךָ בְּפָנָיו בְּכֹחוֹ הַגָּדוֹל מִמִּצְרַיִם, הוֹצִיא יְיָ' אֶתְכֶם מִזֶּה.

Transliteration

Translation

Rabbi Shimon wept, raised his voice and sighed. He said, There is an attachment formed. Have you thought HOW MUCH the Holy One, blessed be He, ATTACHED HIMSELF, AND praised HIMSELF SO many times for the Exodus from Egypt? It is written, "who brought you out of the Land of Egypt" (Devarim 5:6); "Hashem your Elohim brought you forth out of Egypt" (Devarim 16:1); "Hashem your Elohim brought you out from there" (Devarim 5:15); "I brought your hosts out" (Shemot 12:17); "Remember this day, in which you came out from Egypt" (Shemot 13:3); "and brought you out, He Himself being present, with His mighty power out of Egypt" (Devarim 4:37); "Hashem brought you out from this place" (Shemot 13:3). The exodus from Egypt is mentioned in the Torah fifty times.

chanoch's Commentary

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

Pasook 122. from the Zohar Sulam Commentary on Parasha Bo

אֶלָּא תָּאנָא, י' כִּתְרִין, אִינּוּן לְתַתָּא, כְּגַוְונָא דִּלְעֵילָּא, וְכֻלְּהוּ סְתִימִין, בִּתְלָתָא אִלֵּין דְּאַמָרָן. וּתְלַת קִשְׁרִין קְשִׁירוּ בְּהוּ, עַל ג' דַּרְגִּין אִלֵּין דִּבְהוּ עַבְדוּ, דְּיִשְׂרָאֵל לָא יִפְקוּן מִשִּׁעְבּוּדְהוֹן לְעָלְמִין.

Transliteration

Translation

HE ANSWERS, Yet we learned that there are ten crowns, MEANING SFIROT, below IN THE KLIPOT, as above IN HOLINESS. They are all blocked by the three KLIPOT we mentioned, NAMELY THE FIRSTBORN OF PHARAOH, THE FIRSTBORN OF THE MAIDSERVANT AND THE FIRSTBORN OF CATTLE. They formed three ties on these three levels, with which they caused that Yisrael would never leave their bondage.

chanoch's Commentary

This verse is clear as written with Rabbi Ashlag's comments. Remember to a student of Kabbalah Egypt does not refer to the physical land but to the limiting thoughts we apply to ourselves. These limits an be considered sorcery.

Pasook 123. from the Zohar Sulam Commentary on Parasha Bo

זַכָּאִין אַתּוּן אַבְרָהָם יִצְחָק וְיַעֲקֹב, דְּבִזְכוּתְכוֹן שָׁרִיאוּ קִטְרִין, וְקוּדְשָׁא בְּרִיךְ הוּא דְּכָר תְּלַת קִטְרֵי מְהֵימָנוּתָא דִּלְכוֹן הה"ד וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם אֶת יִצְחָק וְאֶת יַעֲקֹב. אֶת אַבְרָהָם, הָא קִשְׁרָא חֲדָא, דְּאַבְרָהָם. אֶת יִצְחָק, הָא קִשְׁרָא תִּנְיָינָא, דְּיִצְחָק. וְאֶת יַעֲקֹב, הָא קִשְׁרָא תְּלִיתָאָה, שְׁלֵימָתָא דְּיַעֲקֹב.

Transliteration

Translation

Fortunate are you, Abraham, Isaac and Jacob, for the ties were untied for your sakes, and the Holy One, blessed be He, remembered your three ties of Faith. This is the meaning of, "And Elohim remembered His covenant with Abraham, with Isaac, and with Jacob" (Shemot 2:24). "With Abraham," is one tie of Abraham, "with Isaac," is the second tie of Isaac, and "with Jacob," is the third whole tie of Jacob.

chanoch's Commentary

This pasuk is clear as written.

Pasook 124. from the Zohar Sulam Commentary on Parasha Bo

תָּנָא, כָּל זִמְנִין וְחַגִּין וְשַׁבָּתִין, כֻּלְּהוּ דּוּכְרָנָא לְהַאי, וְעַל הַאי אִתְקַיְימוּ כֻּלְּהוּ, דְּאִלְמָלֵא הַאי, לָא הֲוָה נְטוּרָא דְּזִמְנִין וְחַגִּין וְשַׁבָּתִין. וּבְגִינֵי כַּךְ, לָא אִשְׁתְּצֵי דֻּכְרָנָא דְּמִצְרַיִם מִכָּל זִמְנִין וְחַגִּין וְשַׁבָּתִין. ת"ח דִּינָא דָּא, הוּא יְסוֹדָא וְשָׁרָשָׁא דְּאוֹרַיְיתָא, וְכָל פִּקוּדוֹי, וְכָל מְהֵימָנוּתָא שְׁלֵימָתָא דְּיִשְׂרָאֵל.

Transliteration

Translation

We learned that every holiday, festival and Shabbat are all in memory of this, the exodus out of Egypt. They are all based on this and were it not for this, there would be no observance of the holidays, festivals and Shabbat. Therefore, the memory of Egypt has not ceased from all holidays, festivals and Shabbatot. Come and behold, this Judgment IN THE EXODUS FROM EGYPT is the foundation and source of the Torah and all the commandments and the complete Faith of the children of Yisrael. Therefore, the exodus out of Egypt is mentioned many times in the Torah.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. The information in this pasuk needs to be contemplated with each Holiday and each Shabbat. It is also good to contemplate the Exodus with each Mitzvah one performs.

Pasook 125. from the Zohar Sulam Commentary on Parasha Bo

וְעוֹד אֲמַאי לָא הֲוָה בִּימָמָא דְּשָׁאִילְתּוּ. תָּנֵינָן, כְּתִיב הַיּוֹם אַתֶּם יוֹצְאִים, וּכְתִיב הוֹצִיאֲךָ יְיָ' אֱלֹהֶיךָ מִמִּצְרַיִם לַיְלָה. אֶלָּא תָּאנָא, עִקָרָא דְּפוּרְקָנָא דְּיִשְׂרָאֵל, לָא הֲוָה אֶלָּא בַּלַּיְלָה, דְּלֵילְיָא שָׁרָא קִטְרִין, וְעָבֵד נוּקְמִין, וְיוֹמָא אַפִּיק לוֹן בְּרֵישׁ גַּלֵּי, הֲדָא הוּא דִּכְתִּיב יָצְאוּ בְּנֵי יִשְׂרָאֵל בְּיַד רָמָה לְעֵינֵי כָּל מִצְרָיִם. וּכְתִיב וּמִצְרַיִם מְקַבְּרִים אֵת אֲשֶׁר הִכָּה יְיָ' בָּהֶם כָּל בְּכוֹר, דָּא הוּא פִּרְסוּמֵי נִיסָא.

Transliteration

Translation

Also regarding your question why the Judgment of Egypt did not occur by day, we learned that it is written, "This day you came out" (Shemot 13:4), and, "Hashem your Elohim brought you forth out of Egypt by night" (Devarim 16:1). But we learned that the redemption of the children of Yisrael was mainly by night, WHICH IS THE SECRET OF MALCHUT CALLED 'NIGHT', for the night opened the ties and wreaked revenge, while the day brought them out with a high hand. This is the meaning of, "The children of Yisrael went out with a high hand in the sight of all Egypt. And Egypt was burying all their firstborn whom Hashem had smitten among them" (Bemidbar 33:3). This was in order to make the miracle famous.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Redemption begins in darkness and culminates in daylight so everyone can see. Darkness can be a code word referring to a need to expand our desire to receive. This expansion of desire needs to grow to be a demand to HaShem for redemption.

Pasook 126. from the Zohar Sulam Commentary on Parasha Bo

אָתוּ ר' חִיָּיא ור' יוֹסֵי, אִשְׁתְּטָחוּ קָמֵיהּ, וְנָשְׁקוּ יְדוֹי. וּבָכוּ וְאָמְרוּ, גְּלִיפִין עִלָּאִין וְתַתָּאִין, זַקְפָן רֵישָׁא בְּגִינָךְ, עָבֵד קוּדְשָׁא בְּרִיךְ הוּא יְרוּשָׁלַיִם לְתַתָּא, כְּגַוְונָא דִּלְעֵילָּא. עָבֵד שׁוּרֵי קַרְתָּא קַדִּישָׁא וְתַרְעוֹי. מַאן דְּעָיֵיל, לָא עָיֵיל, עַד דְּיִפְתְּחוּן תַּרְעִין. מַאן דְּסָלִיק, לָא סָלִיק, עַד דְּיִתְתַּקְנוּן דַּרְגִין דְּשׁוּרֵי מַאן יָכִיל לְמִפְתַּח תַּרְעִין דְּקַרְתָּא קַדִּישָׁא, וּמַאן יָכִיל לְאַתְקְנָא דַּרְגִּין דְּשׁוּרֵי, דָּא רשב"י, דְּאִיהוּ פָּתַח תַּרְעִין דְּרָזֵי דְּחָכְמְתָא, וְאִיהוּ אַתְקִין דַּרְגִּין עִלָּאִין, וּכְתִיב יֵרָאֶה כָּל זְכוּרְךָ אֶת פְּנֵי הָאָדוֹן יְיָ'. מַאן פְּנֵי הָאָדוֹן יְיָ', דָּא רשב"י, דְּמַאן דְּאִיהוּ דְּכוּרָא מִן דְּכֻרְנָיא, בָּעֵי לְאִתְחֲזָאָה קָמֵיהּ.

Transliteration

Translation

Rabbi Chiya and Rabbi Yosi came and prostrated before him, and kissed his hands. They wept and said, Upper and lower images raise their heads through your merit. The Holy One, blessed be He, made terrestrial Jerusalem, WHICH IS MALCHUT, in the likeness of celestial Jerusalem, WHICH IS BINAH. And He made the outer walls of the HolyCity and its gates. One can not enter until the gates are opened for him. One can not ascend until the steps to the outer walls are prepared. Who can open the gates of the HolyCity? And who can repair the steps to the outer walls? This is Rabbi Shimon bar Yochai, who opens the gates of the secrets of Wisdom and repairs the upper levels. And it is written, "Every one of your males shall appear before the Master Hashem" (Shemot 34:23). Who is before the Master Hashem? This is Rabbi Shimon bar Yochai. For he who is a memory (Heb. zecher) of the remembrances, that is, he is the aspect of the male (Heb. zachar) of the Supernal Mochin that are called 'remembrances (Heb. zichronot)', which are of the Mochin of Aba and Ima, has to appear before Him.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. A basic tenant of Teshuvah is you have to appear before HaShem. This means you have to learn how to connect to HaShem. This is the study of the Kabbalah and the practice of Jewish Meditation.

Pasook 127. from the Zohar Sulam Commentary on Parasha Bo

אָמַר לוֹן, עַד הַשְׁתָּא, לָא סִיַּימְנָא מִלָּה דִּשְׁאֶלְתָּא דִּילְכוֹן, דְּהָא תָּנֵינָן, וַיְיָ' הִכָּה כָל בְּכוֹר, כָל בְּכוֹר סְתָם, כִּדְקָאמְרַן. וְכֹלָּא הֲוָה כְּמָה דְּאִינּוּן דְּמִיתוּ, אִינּוּן קְטוּרֵי קִטְרִין, דַּהֲווֹ מִשְׁתַּמְּשֵׁי בְּחָרָשַׁיְיהוּ בְּאִינּוּן כִּתְרִין. מִנְהוֹן מִשְׁתַּמְּשֵׁי בְּעִלָּאֵי, וּמִנְהוֹן בְּתַתָּאֵי, וְאַף עַל גַּב דְּכֻלְּהוּ תַּתָּאִין אִינּוּן. וְכָל אַרְעָא דְּמִצְרַיִם מַלְיָא חֲרָשִׁין הֲוָה. וּכְתִיב כִּי אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת.

Transliteration

Translation

He said to them, Even now, I have still not finished ANSWERING your questions. For we learned, "And Hashem smote all the firstborn." "all the firstborn" is general; IT DOES NOT SAY 'THE FIRSTBORN OF EGYPT', BECAUSE IT REFERS ALSO TO THE LEVELS THE EGYPTIANS WERE ATTACHED TO, WHICH ARE THE FOUR LEVELS OF THE KLIPOT, of which we spoke before. For everyone it was the same as for those that died, MEANING THAT WHATEVER WAS DONE TO THE FIRSTBORN OF EGYPT WHO DIED WAS LIKEWISE DONE TO THE LEVELS OF KLIPOT. Of those who tied the ties and used these crowns in their witchcraft, some employed the upper, and some the lower, and even though they were all lower, THEY ALSO EMPLOYED THE UPPER. And the whole land of Egypt was full of sorcery, as is written, "For there was not a house where there was not one dead" (Shemot 12:30).

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Employing the upper is a hint to using a Jew to draw the light to the non Jew.

Pasook 128. from the Zohar Sulam Commentary on Parasha Bo

וְאִתְעָבֵיד דִּינָא בְּכֹלָּא, בְּשַׁעֲתָא דְּאִתְכְּנָשׁוּ כֻּלְּהוּ בְּבָתֵּיהוֹן, וְלָא הֲווֹ מִתְפַּזְּרֵי בְּמַדְבְּרָא וּבְחַקְלָא, אֶלָּא כֻּלְּהוּ אִשְׁתְּכָחוּ בְּבָתֵּיהוֹן, וְעָבֵד לֵילְיָא דִּינוֹי בְּכֹלָּא בְּהַהִיא שַׁעֲתָא. וְתָנָא הֲוָה נָהִיר לֵילְיָא כְּיוֹמָא דִּתְקוּפָה דְּתַמּוּז, וְחָמָא כָּל עַמָּא דִּינוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא, הה"ד וְלַיְלָה כַּיּוֹם יָאִיר כַּחֲשֵׁכָה כָּאוֹרָה.

Transliteration

Translation

And Judgment was executed against them all. When they were all gathered in their homes, and were not scattered in the wilderness or in the field, the night, WHICH IS MALCHUT, executed its Judgments. And we learned that the night shone just like the day is the solstice of Tammuz, and the whole people saw the Judgments of the Holy One, blessed be He. This is the meaning of, "But the night shines like the day, the darkness and the light are both alike" (Tehilim 139:12).

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Solstice of Tammuz is summer equinox.

Pasook 129. from the Zohar Sulam Commentary on Parasha Bo

וּבְשַׁעֲתָא דְּנָפְקוּ אִשְׁתְּכָחוּ כֻּלְּהוֹן מֵתִין בַּשְּׁוָקִין לְעֵינֵיהוֹן דְּכֹלָּא, בַּעְיָין לְאַקְבְרָא לְהוּ וְלָא אַשְׁכָּחוּ, וְדָא אַקְשֵׁי לְהוּ מִכֹּלָּא. חָמוּ לְיִשְׂרָאֵל נָפְקִין לְעֵינֵיהוֹן בְּחַד גִּיסָא, וְחָמוּ לְמֵיתֵיהוֹן בְּאִידָךְ גִּיסָא. וּבְכֹלָּא הֲוָה פִּרְסוּמֵי נִיסָא, דְּלָא הֲוָה כְּהַאי מִיּוֹמָא דְּאִתְבְּרֵי עָלְמָא.

Transliteration

Translation

When YISRAEL left, they were all found dead in the marketplace before everyone's sight. They wanted to bury them but could not find them, BECAUSE THE DOGS HAD EATEN THEM. HOWEVER, NOT ALL of them were eaten up. Some of them did remain, of whom it is said, "And Egypt was burying" (Bemidbar 33:4). This was the most difficult thing for them, as from one side they saw Yisrael leaving and from the other side they saw their dead. It was all in order to publicize the miracle, for there was nothing like it since the day the world was created.

chanoch's Commentary

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

Pasook 130. from the Zohar Sulam Commentary on Parasha Bo

ות"ח, כְּתִיב לֵיל שִׁמוּרִים הוּא לַיְיָ' לְהוֹצִיאָם וְגוֹ', הוּא הַלַּיְלָה הַזֶּה לַיְיָ' שִׁמוּרִים לְכָל בְּנֵי יִשְׂרָאֵל וְגוֹ', הַאי פְּסוּקָא קַשְׁיָא כֵּיוָן דְּאָמַר לֵיל, מַהוּ שִׁמוּרִים, וְלָא שִׁמּוּר, שִׁמּוּר מִבָּעֵי לֵיהּ. וּכְתִיב הוּא הַלַּיְלָה הַזֶּה, לֵיל קָאָמַר בְּקַדְמֵיתָא, וּבָתַר לַיְלָה.

Transliteration

Translation

Come and behold, it is written, "It is a night of (Heb. leil) watchfulness to Hashem for bringing them out...this is Hashem's watch night (Heb. lailah) for all the children of Yisrael" (Shemot 12:42). This passage is difficult. Since it says "leil," why does it say "watchfulness" using the plural suffix instead of the singular? MOREOVER, it is also written "lailah." Why does it first say "leil" and afterwards "lailah"?

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Perhaps the word leilah has the meaning of going toward darkness, meaning growing their desire to receive.

Pasook 131. from the Zohar Sulam Commentary on Parasha Bo

אֶלָּא הָכִי תָּנֵינָן, כְּתִיב, כִּי יִהְיֶה נַעֲרָה בְתוּלָה. נַעַרָ כְּתִיב, מ"ט. מִשּׁוּם דְּכָל זְמָן דְּלָא קַבִּילַת דְּכַר, אִתְקְרֵי נַעַרָ, מִדְּקַבִּילַת דְּכַר, אִתְקְרֵי נַעֲרָה. אוּף הָכָא, לֵיל עַד לָא קַבִּילַת דְּכַר. ואע"ג דִּכְתִּיב בֵּיהּ שִׁמוּרִים דְּכַר הֲוָה זַמִּין לְאִתְחַבְּרָא עִמָּהּ וּבְשַׁעֲתָא דְּאִתְחֲבָּר עִמָּהּ דְּכַר, כְּתִיב, הוּא הַלַּיְלָה הַזֶּה לַיְיָ' שִׁמוּרִים. שִׁמוּרִים: דְּכַר וְנוּקְבָּא. וּבְגִינֵי כַּךְ כְּתִיב הַלַּיְלָה הַזֶּה.

Transliteration

Translation

HE ANSWERS, But this is what we learned. It is written, "If there is a virgin maiden (Heb. na'ara)" (Devarim 22:23). It is spelled "na'ara" without Hei. What is the reason thereof? Because as long as she does not accept a male, she is called "na'ara." After she receives a male, she is considered "na'arah." Also, MALCHUT IS CALLED "leil" before she receives a male, WHICH IS ZEIR ANPIN. Even though it is written, "night of watchfulness" IN THE PLURAL, WHICH SUGGESTS THAT IT ALSO INCLUDES ZEIR ANPIN, IT IS because the male WHICH IS ZEIR ANPIN was going to unite with her, BUT DID NOT YET. When the male united with her, it is written, "This is Hashem's watch night (plural)," WHICH INDICATE male and female, NAMELY ZEIR ANPIN AND MALCHUT. Therefore, it is spelled "lailah" with Hei.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. This explanation is showing us the word lailah is also a unity of the desire with the fulfillment.

Pasook 132. from the Zohar Sulam Commentary on Parasha Bo

וּבַאֲתַר דְּאִשְׁתְּכָחוּ דְּכַר וְנוּקְבָּא, לֵית שְׁבָחָא אֶלָּא לִדְכוּרָא. וְהָכִי שַׁבָּחוּ יִשְׂרָאֵל בְּתוּשְׁבַּחְתַּיְיהוּ. לִדְכוּרָא וְלָא לְנוּקְבָּא, הה"ד, זֶה אֵלִי וְאַנְוֵהוּ. דְּלֵית שְׁבָחָא בְּאֲתָר דִּדְכוּרָא וְנוּקְבָּא אִשְׁתְּכָחוּ, אֶלָּא לִדְכוּרָא. וְעַל דָּא מְחַכָּאן יִשְׂרָאֵל, דִּכְתִּיב זֶה יְיָ' קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ. מִשּׁוּם דְּהָכִי זַמִּין לְמֶעְבַּד לְהוּ, דִּכְתִּיב כִּימֵי צֵאתְךָ מֵאֶרֶץ מִצְרָיִם אַרְאֶנּוּ נִפְלָאוֹת.

Transliteration

Translation

And wherever male and female are together, the praise is directed only to the male. The children of Yisrael also directed their praises to the male and not the female. This is the meaning of, "This (zeh masc.) is my El and I shall glorify Him" (Shemot 15:2). When both male and female are present, then the praise is directed only to the male. And this is what the children of Yisrael await, as written, "This (zeh) is Hashem; we have waited for Him, we will be glad and rejoice in His salvation" (Yeshayah 25:9). For He will do so for them, as is written, "As in the days of your coming out of the land of Egypt, I will show him marvelous things" (Michah 7:15).

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Do you think marvelous things relates to technology? For yourb sake, i sincerely hope not.

Pasook 133. from the Zohar Sulam Commentary on Parasha Bo

וְרָזָא דָּא הָכִי הוּא, כְּגַוְונָא דְּהָכָא לֵיל וְלַיְלָה, כַּךְ זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לְהוּ, דִּכְתִּיב שׁוֹמֵר מַה מִּלַּיְלָה שׁוֹמֵר מַה מִלֵּיל. מַה לְּהַלָּן שְׁמִירָה וְלֵיל, אוּף כָּאן שְׁמִירָה וְלֵיל. מַה לְּהַלָּן שְׁמִירָה וְלַיְלָה, אוּף כָּאן שְׁמִירָה וְלַיְלָה.

Transliteration

Translation

Such is this secret, as is written here, "leil" and "lailah." So will the Holy One, blessed be He, do for them in the future, as is written, "Watchman what is of the night (Heb. lailah), Watchman what is of the night (Heb. leil)" (Yeshayah 21:11). As there was watching and "leil" there, so here is also watching and "leil." As there was watching and "lailah" there, so here also is watching and "lailah."

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Baruch HaShem all are unity.

Pasook 134. from the Zohar Sulam Commentary on Parasha Bo

וְלַיְלָה אִתְקְרֵי אֲגַב דְּכוּרָא, הה"ד, אָתָא בֹּקֶר וְגַם לַיְלָה. בֹּקֶר: כד"א וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר. דְּהוּא מִדָּתוֹ מַמָּשׁ. וּכְתִיב יְיָ' בֹּקֶר תִּשְׁמַע קוֹלִי, בֹּקֶר מַמָּשׁ.

Transliteration

Translation

It is called "lailah" because of the male THAT IS INCLUDED IN HER AS MENTIONED. This is as written, "The morning comes, and also the night" (Ibid. 12), WHICH ARE ZEIR ANPIN AND MALCHUT, because morning MEANS as written, "And Abraham rose up early in the morning" (Beresheet 22:3). This is his own attribute, NAMELY CHESED OF ZEIR ANPIN, WHICH IS CALLED 'MORNING'. It is written, "My voice shall you hear in the morning, O Hashem" (Tehilim 5:4), NAMELY ALSO the morning itself, WHICH IS ZEIR ANPIN IN THE ASPECT OF CHESED.

chanoch's Commentary

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

Pasook 135. from the Zohar Sulam Commentary on Parasha Bo

יָתְבוּ ר' חִיָּיא ור' יוֹסֵי, וְאוֹלִיף לְהוּ רָזָא דְּתוֹרַת כֹּהֲנִים, וַהֲווֹ מְהַדְּרֵי בְּכָל יוֹמָא וְיַתְבֵי קָמֵיהּ. חַד יוֹמָא נָפַק ר"ש לְבַר, אָזְלוּ בַּהֲדֵיהּ, מָטוּ לְחַד חַקְלָא יָתְבוּ.

Transliteration

Translation

Rabbi Chiya and Rabbi Yosi were sitting. RABBI SHIMON was teaching them the secret of the Laws of Priests. They came back every day and sat before him. One day, Rabbi Shimon went out. They went with him until they reached a field and sat down.

chanoch's Commentary

This pasuk is a lead in to the next section.

It Came To Pass Around Midnight - Bo - 5

Zohar Bo - Section 5 - It Came To Pass Around Midnight

Zohar Sulam Commentary on Parasha Bo Section 5

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