Zohar Chayei Sarah Section 3 - He Who Tills A Field is a King

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Zohar on Parasha Chayei Sarah Section 3 - He Who Tills a Field is a King


There is a hidden meaning in the mention of Sarah's exact life span in the Torah, for such details are given for no other women nor does any other woman have a portion of the scriptures devoted to her name, as Sarah does. The symbols employed by passages concerning Sarah are pointed out and explained, along with the meaning of various statements that cannot be unlocked without the key of Kabbalah. We learn that, like Abraham, Sarah did not in any way cling to negative inclinations. This earned supernal life for herself, her husband, and later, her son.


Man, on his own, does not possess the inner power necessary to eradicate the dark side of his nature. Scriptural giants like Abraham and Sarah, however, are generators of such spiritual forces. Their existence in this physical realm and their presence in the Torah, serve as a wellspring of this energy, from which all generations can draw. Sarah's grace and godliness, together with the energy of supernal life, reach us through the medium of the Aramaic words comprising this passage.

Pasook 13. of Zohar Sulam Commentary on Parasha Chayei Sarah Section 3

וַיִּהְיוּ חַיֵּי שָׂרָה. מַאי שְׁנָא הָכָא שָׂרָה, דִּכְתִיב מִיתָתָה בְּאוֹרַיְיתָא, מִכָּל נְשֵׁי דְעַלְמָא, דְּלָא כְתִיב הָכֵי מִיתַתְהוֹן בְּאוֹרַיְיתָא. אֲמַר רַבִּי חִיָיא, וְלָאו, וְהָכְתִיב וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה. וּכְּתִיב וַתָּמָת שָׁם מִרְיָם וגו'. וּכְתִיב, וַתָּמָת דְּבוֹרָה מֵינֶקֶת רִבְקָה. וּכְתִיב וַתָּמָת בַּת שׁוּעַ אֵשֶׁת יְהוּדָה.


Vayihyu chayei sarah. Ma shena hacha sarah, dichtiv mitatah be'orayta, mikkol neshei de'alma, dela chetiv hachei mitat'hon be'orayta. Amar rabbi chiyai, velav, vehachetiv vattamat rachel vattikkaver bederech efratah. Uketiv vattamat sham miryam vgv. Uchetiv, vattamat devorah meineket rivkah. Uchetiv vattamat bat shua eshet yehudah

"And Sarah's life was" HE ASKS, Of all the women in the world, Why is Sarah the only one whose death is mentioned in Torah? Rabbi Chiya answered, This is not so, for it is written, "And Rachel died, and was buried in the way to Efrat" (Beresheet 35:19), "and Miriam died there" (Bemidbar 20:1), "and Deborah, Rivkah's nurse, died" (Beresheet 35:8), and "the daughter of Shua, Judah's wife died" (Beresheet 38:12). The death of many women is mentioned in the Torah.

chanoch's Commentary

The question is correct. Sarah is the only woman who the Torah tells us how long she lived. There is a code here as we will see.

Pasook 14. of Zohar Sulam Commentary on Parasha Chayei Sarah Section 3

אֲמַר ר' יוֹסֵי, בְּכֻלְּהוּ לָא כְתִיב, כְּמָה דִכְתִיב בְּשָׂרָה, דְּאִתְּמָר, וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה. דְּהָא בְּכֻלְּהוּ, לָא אִתְמָנוּן יוֹמִין וּשְׁנִין, כְּמוֹ לְשָׂרָה. בְּכֻלְּהוּ לָא כְתִיב פָּרְשָׁתָא חָדָא בִּלְחוֹדָהָא, כְּמוֹ לְשָׂרָה. אֶלָּא, רָזָא אִיהוּ, בְּגִין הַהוּא דַרְגָּא, דְּכָל יוֹמִין וּשְׁנִין דְּבַּר נָשׁ, בֵּיהּ תַּלְיָין.


Amar r yosei, bechullehu la chetiv, kemah dichtiv besarah, de'ittemar, vayihyu chayei sarah me'ah shanah ve'esrim shanah vesheva shanim shenei chayei sarah. Deha bechullehu, la itmanun yomin ushenin, kemo lesarah. Bechullehu la chetiv pareshata chada bilchodaha, kemo lesarah. Ella, raza ihu, begin hahu darga, dechol yomin ushenin debar nash, beih talyain.

Rabbi Yosi responded, But it is not written of them as it is written of Sarah, of whom it is said, "And Sarah's life was a hundred and twenty seven years old, these were the years of Sarah's life" (Beresheet 23:1). No other woman's days and years were specified as they were for Sarah. Furthermore, none of them has a portion of the scriptures devoted to them, as does Sarah. There is an esoteric reason for this. IN THE SCRIPTURES, SARAH'S DAYS AND YEARS ARE SPECIFIED, but the secret is that the days and years of all men depend on this grade. This means that the Mochin, which is the secret of the life span of Sarah, is alluded to in the number "127 years." From this, the life span of man is also drawn.

chanoch's Commentary

If we take the letters from the way the Torah specifies the years of Sarah's Life we get the word/letters משושוש. The gematria of these letters is 952 while the small gematria is 26. The length of a man's life comes from HaShem and it is a maximum of 969 which is the length of Methusalach's life. This gematria of 952 + 17 = 969. This is my opinion of the meaning of this pasook in the Zohar.

Pasook 15. of Zohar Sulam Commentary on Parasha Chayei Sarah Section 3

פְּתַח וַאֲמַר, וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא מֶלֶךְ לְשָׂדֶה נֶעֱבָד. וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא וַדַּאי, דְּהָא מִתַּמָּן נָפְקִין רוּחִין וְנִשְׁמָתִין, וְתוֹעַלְתָּא לְעַלְמָא. מֶלֶךְ לְשָׂדֶה נֶעֱבָד, מַאן מֶלֶךְ, דָּא קוּדְשָׁא בְּרִיךְ הוּא. לְשָׂדֶה נֶעֱבָד, כַּד אִיהוּ אִתְתַּקַּן כִּדְקָא יָאוֹת. וּמֶלֶךְ, דָּא מֶלֶךְ עִלָּאָה, דְּאִתְחַבַּר לְשָׂדֶה, כַּד אִיהוּ נֶעֱבָד. מַאן שָׂדֶה, דָּא שָׂדֶה אֲשֶׁר בֵּרֲכוֹ ה'. דִּכְתִיב כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ ה'. דְּכַד אִיהוּ נֶעֱבַד וְאִתְתַּקַּן, בְּכָל מַה דְּאִצְטְרִיךְ לֵיהּ, כִּדְקָא יָאוֹת, כְּדֵין מֶלֶךְ עִלָּאָה אִתְחַבַּר עִמֵּיהּ.


Petach va'amar, veyitron eretz bakkol hi melech lesadeh ne'evad. Veyitron eretz bakkol hi vadda, deha mittamman nafekin ruchin venishmatin, veto'alta le'alma. Melech lesadeh ne'evad, man melech, da kudesha berich hu. Lesadeh ne'evad, kad ihu itetakkan kidka ya'ot. Umelech, da melech illa'ah, de'itchabbar lesadeh, kad ihu ne'evad. Man sadeh, da sadeh asher beracho h. Dichtiv kereiach sadeh asher beracho h. Dechad ihu ne'evad ve'itetakkan, bechol mah de'itzterich leih, kidka ya'ot, kedein melech illa'ah itchabbar immeih.

He opened with the verse, "Moreover, land has an advantage for everyone, he who tills a field is a king" (Kohelet 5:8). "Moreover, land has an advantage" IS THE NUKVA "for everyone." Certainly, THIS IS THE SECRET OF YESOD OF ZEIR ANPIN, CALLED "All" (Heb. kol). Because FROM YESOD emanate spirits and souls and goods to the world. Of the verse, "He who tills a field is a king," IT IS ASKED, Who is the king? He is the Holy One, blessed be He, who "tills a field" when it is properly cultivated. The King is the supernal King, NAMELY ZEIR ANPIN, who is joined to the field when it is tilled. IT IS ASKED, What is the field? This is a field which Hashem has blessed, NAMELY THE NUKVA, AS IT IS WRITTEN, "Like the smell of a field which Hashem has blessed" (Beresheet 27:27). For when it is tilled and cultivated properly, the supernal King, ZEIR ANPIN, unites with it.

chanoch's Commentary

This pasook has a few code words. One is the word tills a field. The term tilling a field means to cultivate the field. Cultivate means to prepare it for plowing. These types of codes and hints are why the Zohar is considered risque in polite company. Yet it is truly describing the joy of unity within the diversity of Creation.

Pasook 16. of Zohar Sulam Commentary on Parasha Chayei Sarah Section 3

רַבִּי אֶלְעָזָר אֲמַר, מֶלֶךְ לְשָׂדֶה נֶעֱבָד. כַּמָּה גַוְונֵי, רָזִין עִלָּאִין הָכָא. מֶלֶךְ: דָּא שְׁכִינְתָּא, דְּלָא שַׁרְיָא בְּבֵיתָא, לְאִתְתַּקָּנָא בָהּ, אֶלָּא בְּזִמְנָא דְּאִתְנְסֵיב בַּר נָשׁ, וְאִזְדַּוַּוג בְּאִנְתְּתֵיהּ, לְאוֹלָדָא וּלְמֶעְבַּד אִיבִּין, וְאִיהִי אֲפֵיקַת נִשְׁמָתִין, לְאַשְׁרָאָה בָהּ, וּבְגִין כָּךְ לְשָׂדֶה נֶעֱבָד, וְלָא לְאָחֳרָא.


Rabbi el'azar amar, melech lesadeh ne'evad. Kammah gavevnei, razin illa'in hacha. Melech. Da shechineta, dela sharya beveita, le'itetakkana vah, ella bezimna de'itneseiv bar nash, ve'izdavvavg be'inteteih, le'olada uleme'bad ibin, ve'ihi afeikat nishmatin, le'ashra'ah vah, uvegin kach lesadeh ne'evad, vela le'ochora.

Rabbi Elazar asks, How many mysteries are alluded to in the verse, "He who tills a field is a king"! A king is the Shechinah, which only dwells in a man's house when he is married and mates with his wife to beget children and bear fruit. And she, THE SHECHINAH, brings out souls to dwell in her, which is why THE SHECHINAH IS CONNECTED only to a tilled field.

chanoch's Commentary

This is continuing this same coded messages.

Pasook 17. of Zohar Sulam Commentary on Parasha Chayei Sarah Section 3

דָּבָר אַחֵר, מֶלֶךְ: דָּא אִשָּׁה יִרְאַת ה', כְּדָבָר אֲחֵר אִשָּׁה יִרְאַת ה' הִיא תִתְהַלָּל. לְשָׂדֶה נֶעֱבָד, דָּא אִשָּׁה זָרָה, כְּדָבָר אֲחֵר לִשְׁמָרְךָ מֵאִשָּׁה זָרָה. בְּגִין דְּאִית שָׂדֶה, וְאִית שָׂדֶה. אִית שָׂדֶה, דְּכָל בִּרְכָאָן וְקִדּוּשִׁין, בֵּיהּ שַׁרְיָין, כְּמָה דְאַתְּ אָמֵר, כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ ה'. וְאִית שָׂדֶה, דְּכָל חֵירוּב וּמְסָאֲבוּ, וְשֵׁיצָאָה, וְקָטוֹלִין, וּקְרָבִין, בֵּיהּ שָׁרְיָין. וְהַאי מֶלֶךְ, זִמְנִין דְּאִיהוּ נֶעֱבַד לְהַאי שָׂדֶה, דִּכְתִיב, תַּחַת שָׁלֹשׁ רָגְזָה אֶרֶץ וגו', תַּחַת עֶבֶד כִּי יִמְלֹךְ, וגו', וְשִׁפְחָה כִּי תִירַשׁ גְּבִירְתָּהּ. וְהַאי מֶלֶךְ, אִתְכַּסְּיָא נְהוֹרֵיהּ וְאִתְחַשָּׁךְ עַד דְּאִתְדַּכֵּי, וְאִתְחַבַּר לְעֵילָא.


Davar acher, melech. Da ishah yir'at h', kedavar acher ishah yir'at h hi tit'hallal. Lesadeh ne'evad, da ishah zarah, kedavar acher lishmarecha me'ishah zarah. Begin de'it sadeh, ve'it sadeh. It sadeh, dechol bircha'an vekiddushin, beih sharyain, kemah de'at amer, kereiach sadeh asher beracho h. Ve'it sadeh, dechol cheiruv umesa'avu, vesheitza'ah, vekatolin, ukeravin, beih shareyain. Veha melech, zimnin de'ihu ne'evad leha sadeh, dichtiv, tachat shalosh ragezah eretz vgv', tachat eved ki yimloch, vgv', veshifchah ki tirash geviretah. Veha melech, itkasseya nehoreih ve'itchashach ad de'itdakkei, ve'itchabbar le'eila.

Another explanation, A king is "a woman who fears HaShem," as it is written, "A woman who fears Hashem, she shall be praised" (Mishlei 31:30). THIS IS THE SHECHINAH. A tilled field is a strange woman, NAMELY THE OTHER SIDE, as it is written, "That they may keep you from the strange woman" (Mishlei 7:5). For there is a field, and there is a field. There is a field in which all blessings and holiness dwell, as it is written, "Like the smell of a field which Hashem has blessed," NAMELY THE SHECHINAH. And there is a field, in which destruction and defilement, extinction, killings and war reside, NAMELY THE OTHER SIDE. This king, NAMELY THE SHECHINAH, sometimes tills the second field, THE OTHER SIDE, as it is written, "For three things the earth is disquieted...and a handmaid that is heir to her mistress" (Mishlei 30:21). IN THIS CASE, HEAVEN FORBID, THE FIELD OF THE OTHER SIDE INHERITS THE SHECHINAH, AND THE LIGHT OF THE SHECHINAH is covered and darkened until it is purified and joins ZEIR ANPIN above.

chanoch's Commentary

We learn from this pasuk that there are multiple codes in each code word. There is always this against that and we need to constantly be on guard from making a mistake and from misunderstanding the true meaning for us. This is one of the major purposes for developing and using our intuition.

Pasook 18. of Zohar Sulam Commentary on Parasha Chayei Sarah Section 3

וּבְגִין כָּךְ שָׂעִיר דְּר"ח, בְּגִין דְּאִתְפְּרַשׁ הַהוּא שָׂדֶה מִמַּלְכָּא קַדִּישָׁא, וְלָא שַׁרְיָין בְּהַאי שָׂדֶה בִּרְכָאָן, מֵהַאי מֶלֶךְ. וְכַד אִיהוּ נֶעֱבַד לְהַאי שָׂדֶה, כְּדֵין כְּתִיב, כִּי בַשָּׂדֶה מְצָאָהּ וגו'. כִּי בַּשָּׂדֶה כְּמָה דְאִתְּמָר.


Uvegin kach sa'ir der"ch, begin de'itperash hahu sadeh mimmalka kaddisha, vela sharyain beha sadeh bircha'an, meha melech. Vechad ihu ne'evad leha sadeh, kedein ketiv, ki vassadeh metza'ah vgv. Ki bassadeh kemah de'ittemar.

This is the purpose of offering the goat on the first day of the month, when no blessings dwell upon the second field, THE OTHER SIDE, as it is separated from the Holy King, THE SHECHINAH. When that field is tilled FOR THE OTHER SIDE, then it is written, "For he found her in the field, AND THE BETROTHED MAIDEN CRIED OUT, BUT THERE WAS NONE TO SAVE HER" (Devarim 22:27), the field is THE OTHER SIDE, as has been explained.

chanoch's Commentary

The goat sacrifice on Rosh Chodesh is a guilt offering from HaShem for asking the moon to diminish herself. Since on Rosh Chodesh there is an elevation of the Sefirot and the worlds vis a vis each other there is no connection between the negative system and the physical world. Like Shabbat and all Holidays the negative system is at home in the Milky Way unless someone invites the negative system into their life by separating from the Holiday / Shabbat condition.

Pasook 19. of Zohar Sulam Commentary on Parasha Chayei Sarah Section 3

תָּא חֲזֵי, אָתַת חַוָּה לְעַלְמָא, אִתְדַּבְּקַת בְּהַאי חִוְּיָא, וְאַטֵּיל בָהּ זוּהֲמָא. וְגָרְמָא מוֹתָא לְעַלְמָא, וּלְבַעֲלָהּ. אָתַת שָׂרָה, וְנָחֲתַת וְסָלְקַת, וְלָא אִתְדַּבְּקַת בֵּיהּ, כד"א וַיַּעַל אַבְרָם מִמִּצְרַיִם הוּא וְאִשְׁתּוֹ וְכָל אֲשֶׁר לוֹ. אָתָא נֹחַ לְעַלְמָא, מַה כְּתִיב, וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגָּל וגו'.


Ta chazei, atat chavvah le'alma, itdabbekat beha chivveya, ve'atteil vah zuhama. Vegarema mota le'alma, uleva'alah. Atat sarah, venachatat vesalekat, vela itdabbekat beih, chd" vaya'al avram mimmitzrayim hu ve'ishto vechol asher lo. Ata noach le'alma, mah ketiv, vayeshet min hayayin vayishkar vayitgal vgv.

Come and behold: Eve came into the world and clung to the serpent. He injected impurities into her, and she brought death to the world and to her husband. Sarah then came and went down INTO THE PLACE OF THE OTHER SIDE, BUT she rose again without any KLIPOT clinging to her, as it is written, "And Abram went up out of Egypt, he, and his wife, and all that he had" (Beresheet 13:1). When Noah came to the world, it is written that "he drank of the wine, and was drunk, and he was uncovered within his tent" (Beresheet 9:21).

chanoch's Commentary

This pasook is describing how the two systems move relative to each other. Sarah and Abraham went down to Egypt. It is not just a story but a description of the soul being contacted by the negative system and how they work together for separate goals.

Pasook 20. of Zohar Sulam Commentary on Parasha Chayei Sarah Section 3

וּבְגִין דְּאַבְרָהָם וְשָׂרָה, לָא אִתְדַּבָּקוּ בֵּיהּ, בְּגִין כָּך שָׂרָה זָכְתָה לְחַיִּין עִלָּאִין, לָהּ, וּלְבַעֲלָהּ, וְלִבְנָהָא בַּתְרָאָה, הה"ד הַבִּיטוּ אֶל צוּר חוּצַבְתֶּם וְאֶל מַקֶּבֶת בּוֹר נוּקַרְתֶּם. וְעַל דָּא, וַיִּהְיוּ חַיֵּי שָׂרָה, דְּזָכְתָה בְּהוֹ בְּכֻלְּהוּ, וְלָא כְּתִיב בְּכֻלְּהוּ נַשֵּׁי, וַיִּהְיוּ חַיֵּי חַוָּה, וְכֵן בְּכֹלָּא, הִיא אִתְדַּבְּקַת בַּחַיִּין, וְעַל דָּא דִילָהּ הֲווֹ חַיִּין.


Uvegin de'avraham vesarah, la itdabbaku beih, begin kach sarah zachetah lechayin illa'in, lah, uleva'alah, velivnaha batra'ah, hh"d habbitu el tzur chutzavtem ve'el makkevet bor nukartem. Ve'al da, vayihyu chayei sarah, dezachetah beho bechullehu, vela ketiv bechullehu nashei, vayihyu chayei chavvah, vechen becholla, hi itdabbekat bachayin, ve'al da dilah havo chayin.

Because Abraham and Sarah did not cling to THE OTHER SIDE, Sarah earned supernal life for herself, her husband, and her son after her. This is the meaning of the verse: "Look at the rock whence you are hewn [ABRAHAM], and to the hole of the pit from which you were dug out [SARAH]" (Yeshayah 51:1). Therefore, it is written, "And Sarah's life was...", for she merited all THE YEARS. It is not so for the rest of the women, FOR IT IS NOT WRITTEN, "And Chavah's life was..." and so on. Sarah clung to life. Therefore, her life was her own.

chanoch's Commentary

In my opinion this is the discussion about Abraham telling the Egyptians that Sarah was his sister. When Sarah acquiesced to this consciously she merited all of the years of her life and she also gave the potential life length to mankind of the 952 years as described above. It is interesting to note that the Hebrew word for paths has a final letter gematria of 952. Paths is a code word for lifetimes in my opinion.