Avram Passed Through Land - Lech Lecha11

Zohar Lech Lecha - Section 11 - "Avram Passed Through the Land"

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

Zohar Sulam Commentary on Parasha Vayelech Section 9

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:

The Zohar reveals a hidden mystery concerning all the travels of Abraham that are recorded in the Torah. The journeys are not concerned with geographical locations on Earth, but rather with the numerous spiritual levels to which our souls can ascend through personal transformation. The many difficulties associated with battling the angel Satan and the dark side of our nature, are discussed by the Zohar all of life's processes up to the point of death.

THE RELEVANCE OF THE PASSAGE:

Throughout the journey of life, we often veer off the positive track into negativity as we submit to the self-indulgent whims of the physical body and the dark side of our nature. The power of this passage lies in its ability to put us back on a spiritual path, connecting us to the will of our soul.

Pasook 67. from the Zohar Sulam Commentary on Parasha Lech Lecha

בְּסִפְרָא דְּר' יֵיסָא סָבָא, כְּתִיב הָכָא וַיַּעֲבֹר אַבְרָם בָּאָרֶץ. וּכְתִיב הָתָם אֲנִי אַעֲבִיר כָּל טוּבִי. וְהוּא רֶמֶז לִקְדוּשָׁה דְאַרְעָא, דְּאָתֵי מֵאֲתַר עִלָּאָה, כִּדְקָא חָזֵי.

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

In the book of Rabbi Yesa Saba (the elder), it states, It is written, "And Abram passed through the land," while elsewhere it is written, "I will make all My goodness pass before you" (Shemot 33:19). JUST AS THERE IT IMPLIES THE ENTIRE GOODNESS OF THE SUPERNAL PLACE, WHICH IS BINAH, SO THE IMPLICATION IS THE SAME HEREit gives a hint about the holiness of the land, which emanates from a supernal place in all its proper GOODNESS. THIS REFERS TO MALCHUT THAT ENCLOTHES BINAH PROPERLY AND RECEIVES ITS LIGHTS.

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk becomes clear as written.

Pasook 68. from the Zohar Sulam Commentary on Parasha Lech Lecha

עַד מְקוֹם שְׁכֶם עַד אֵלוֹן מוֹרֶה. מִסִּטְרָא דָא לְסִטְרָא דָא, כִּדְקָא חָזֵי וְהַכְּנַעֲנִי אָז בָּאָרֶץ. הָא אִתְּמָר, דְּעַד כְּדֵין, שָׁלְטָא חִוְיָא בִּישָׁא דְּאִתְלַטְיָא, וְאַיְיתֵי לְוָוטִין עַל עָלְמָא, דִּכְתִיב אָרוּר כְּנַעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו. וּכְתִיב אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וגו'. וְתַמָּן אִתְקְרֵיב אַבְרָהָם לְגַבֵּי קֻדְשָׁא בְּרִיךְ הוּא, מַה כְּתִיב, וַיֵּרָא ה' אֶל אַבְרָם. הָכָא אִתְגְּלֵי לֵיהּ, מַה דְּלָא הֲוָה יָדַע, הַהוּא חֵילָא עֲמִיקָא לְשָׁלְטָא עַל אַרְעָא. וּבְגִין כָּךְ וַיֵּרָא, מַה דַּהֲוָה מִתְכַּסֵּי מִנֵּיהּ.

Transliteration

Translation

"To the place of Shchem to the plain of Moreh" MEANS from one side to the other side, as was befitting. "And the Canaanite were then in the land," WHICH IS THE SECRET OF THE EVIL SERPENT. It has been explained that at that time the curse of the evil serpent dominated the land, and the world was cursed. As it is written, "Cursed be Canaan; a servant of servants shall he be to his brethren" (Beresheet 9:25), and also "you are cursed above all cattle" (Beresheet 3:14). When Abraham came close to the Holy One, blessed be He, it is written, "And Hashem appeared to Abram" (Beresheet 12:7). Now was revealed to him that which he did not know, because of the profound force that governed the land. Thus appeared to him what had been concealed from him, and he was able to understand it.

chanoch's Commentary

That all energy flows through the Land. This is the way things work in our world.

Pasook 69. from the Zohar Sulam Commentary on Parasha Lech Lecha

וּכְדֵין וַיִּבֶן שָׁם מִזְבֵּחַ לַה' הַנִּרְאֶה אֵלָיו, כֵּיוָן דַּאֲמַר לַה', מַהוּ הַנִּרְאֶה אֵלָיו. אֶלָּא הָכָא אִתְגְּלֵי לֵיהּ, הַהוּא דַרְגָא, דְּשָׁלְטָא עַל אַרְעָא, וְעָאל בֵּיהּ, וְאִתְקַיַּים בֵּיהּ.

Transliteration

Translation

Then "he built an altar to Hashem, who had appeared to him." Why were the words "who had appeared to him" added? Because here the grade, which was in dominion over the land, appeared to him. He entered it, rose through it, and was established in it.

chanoch's Commentary

By arriving in the Land Avram grew spiritually sufficient to "see" the spiritual level that is in control of the Land.

Pasook 70. from the Zohar Sulam Commentary on Parasha Lech Lecha

וַיַּעְתֵּק מִשָּׁם הָהָרָה, מִתַּמָּן יָדַע הַר ה'. וְכָלְהוֹ דַּרְגִּין דִּנְטִיעִין בְּהַאי אֲתַר, וַיֵּט אָהֳלֹה. בְּהֵ"א כְּתִיב, פָּרִישׁ פְּרִישׁוּ, וְקַבֵּיל מַלְכוּ שְׁמַיָא, בְּכָלְהוֹ דַּרְגִּין דַּאֲחִידָן בֵּיהּ. וּכְדֵין יָדַע דְּקֻדְשָׁא בְּרִיךְ הוּא שַׁלִּיט עַל כֹּלָּא. וּכְדֵין בָּנָה מִזְבֵּחַ.

Transliteration

Translation

"And he moved from there to the mountain" (Beresheet 12:8), where he recognized the mountain of Hashem and all the grades planted on that place. "And pitched his tent," (Heb. ohaloh) which alludes to the Nukva, as 'ohaloh' is not spelled with a Vav but with a Hei. Thus he spread a curtain and received the kingdom of heaven, along with all the grades that come from it. He then knew that the Holy One, blessed be He, rules over all, and he built an altar.

chanoch's Commentary

This pasuk is clear as written. This pasuk teaches how important is each letter to our understanding of the Torah.

Pasook 71. from the Zohar Sulam Commentary on Parasha Lech Lecha

וּתְרֵין מַדְבְּחָן הֲווֹ, בְּגִין דְּהָכָא אִתְגְּלֵי לֵיהּ, דְּהָא קֻדְשָׁא בְּרִיךְ הוּא שַׁלִּיט עַל כֹּלָּא. וְיָדַע חָכְמָה עִלָּאָה, מַה דְּלָא הֲוָה יָדַע מִקַּדְמַת דְּנָא. וּבָנָה תְּרֵין מַדְּבְּחָן, חַד לְדַרְגָּא דְּאִתְגַּלְיָא וְחַד לְדַרְגָּא דְּאִתְכַּסְיָא, תָּא חֲזֵי, דְּהָכֵי הֲוָה, בְּקַדְמֵיתָא כְּתִיב, וַיִּבֶן שָׁם מִזְבֵּחַ לַה' הַנִּרְאֶה אֵלָיו וגו'. וּלְבָתַר כְּתִיב, וַיִּבֶן שָׁם מִזְבֵּחַ לַה' סְתָם, וְלָא כְתִיב הַנִּרְאֶה אֵלָיו. וְכֹלָּא רָזָא דְחָכְמְתָא אִיהוּ.

Transliteration

Translation

There were actually two altars, because here the Holy One, blessed be He, appeared to him as the ruler over all. He now acquired knowledge of the supernal wisdom, which he had not previously attained. He therefore built two altars one for the grade that appeared WORLD, and one ALTAR to the grade still hidden. Come and behold, It is written first, "and there he built an altar to Hashem, who had appeared to him," and later just "and there he built an altar to Hashem," without adding "who appeared to him." And all this is according to the secret of Wisdom.

chanoch's Commentary

This pasuk is clear as written. Yet it alludes to the spiritual law that there is always something concealed when there is a revelation of anything physical or spiritual.

Pasook 72. from the Zohar Sulam Commentary on Parasha Lech Lecha

וּכְדֵין אִתְעַטַּר אַבְרָהָם מִדַּרְגָּא לְדַרְגָּא, עַד דְּסָלִיק לְדַרְגֵּיהּ, הה"ד וַיִּסַּע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה. דָּא דָרוֹם, דְּהוּא חוּלָקֵיהּ דְּאַבְרָהָם. הָלוֹךְ וְנָסוֹעַ. דַּרְגָּא בָּתַר דַּרְגָּא עַד דְּסָלֵיק לְדָרוֹם, וְתַמָּן אִתְקַשַּׁר כִּדְקָא יָאוֹת, וְסָלִיק לְדַרְגֵּיהּ לְדָרוֹם.

Transliteration

Translation

Abraham was then crowned from grade to grade, until he ascended to his own grade. This is the meaning of "And Abram journeyed, going on still toward the Negev." This is the south, BECAUSE HE WANTED TO ATTAIN THE GRADE OF CHESED OF ZEIR ANPIN CALLED SOUTH, Abraham's portion. THIS MEANS HE WAS DESTINED TO BECOME A CHARIOT TO THE SFIRAH OF CHESED OF ZEIR ANPIN, AND HENCE HE IS "going on still," grade after grade, until he reached the south, where he was properly attached, NAMELY, HE FIXED HIMSELF, SO HE COULD HOLD TO THE GRADE OF CHESED PERMANENTLY. HE THEN ascended to the south's grade, that is, he deserved to be a Chariot of Chesed of Zeir Anpin called 'south.'

chanoch's Commentary

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

Pasook 73. from the Zohar Sulam Commentary on Parasha Lech Lecha

כֵּיוָן דְּאִתְעַטַּר אַבְרָהָם בְּדַרְגּוֹי, בְּאַרְעָא קַדִּישָׁא, וְעָאל בְּדַרְגָּא קַדִּישָׁא, כְּדֵין מַה כְּתִיב, וַיְהִי רָעָב בָּאָרֶץ. דְּלָא הֲווֹ יָדְעֵי יְדִיעָה, לְקָרְבָא לְגַבֵּי דְקוּדְשָׁא בְּרִיךְ הוּא.

Transliteration

Translation

After Abraham was crowned with his grades in the Holy Land THE SECRET OF THE MOCHIN FROM THE REVEALED WORLD, RACHEL, CALLED 'THE HOLY LAND' and entered the holy grade that is, the grade of Chesed, and the aspect of the hidden world, Leah then it is written, "And there was famine in the land" (Beresheet 12:10), WHICH MEANS THAT they were not sure how to approach the Holy One, blessed be He, as in the secret of the verse "not a famine for bread, nor a thirst for water, but for hearing the words of Hashem" (Amos 8:11).

chanoch's Commentary

This pasuk is revealing the code word "famine". It helps us to understand the language of Branches which uses a physical word to describe spiritual consciousness.

Pasook 74. from the Zohar Sulam Commentary on Parasha Lech Lecha

וַיְהִי רָעָב בָּאָרֶץ. דְּעַד כְּעָן לָא הֲוָה חֵילָא דְּעַל אַרְעָא, יָהֵיב תּוּקְפָא וּמְזוֹנָא עַל אַרְעָא, בְּגִין דְּעַד לָא אִתְקַדְּשַׁת וְלָא קָיְימָא בְּקִיּוּמָא. כֵּיוָן דְּחָמָא אַבְרָהָם, דְּהָא הַהוּא חֵילָא דִּמְמַנָּא עַל אַרְעָא, לָא יָהֵיב תּוּקְפָא וְחֵילָא קַדִּישָׁא כִּדְקָחָזֵי, כְּדֵין וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם.

Transliteration

Translation

"And there was famine in the land" because until then the power ruling over the land did not supply the land with strength and nourishment. This occurred because THE NUKVA was not completely built and not PROPERLY established. When Abraham saw that the power appointed over the land did not supply it with might and holy strength as it merited, then "Abram went down to Egypt to sojourn there" (Beresheet 12:10).

chanoch's Commentary

This pasuk is clear as written. Yet this pasuk does not answer the why question to my satisfaction.

Pasook 75. from the Zohar Sulam Commentary on Parasha Lech Lecha

מְנָא יָדַע אַבְרָהָם. דִּכְתִיב לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת. כְּדֵין יָדַע אַבְרָהָם, דְּהָא אַרְעָא לָא אִתְתַּקְנָא בְּתִקּוּנָא קַדִּישָׁא, אֶלָּא בְּדַרְגִּין קַדִּישִׁין, דְּיִפְקוּן מִנֵּיהּ. וּכְדֵין יָדַע אַבְרָהָם, רָזָא דְחָכְמְתָא, דְּאַרְעָא לָא תִתַּקַּן בִּקְדוּשָׁה, אֶלָּא כִּדְאֲמָרָן. גִּלְיוֹן

Transliteration

Translation

IT IS ASKED, How did Abraham know THAT THE LAND, THE NUKVA, WAS STILL LACKING CORRECTION? From the verse, "To your seed I will give this land." IT DID NOT SAY, 'TO YOU AND YOUR SEED WILL I GIVE THIS LAND.' Abraham then knew that the only way to amend the land was through the holy grades of his descendants. THEREFORE, IT IS WRITTEN, "TO YOUR SEED I WILL GIVE THIS LAND," AND NOT TO HIMSELF. Abraham then understood the secret of Wisdom, WHEREFORE the land will not be properly mended in holiness, except as we have said. He therefore went down to Egypt, from there to correct that which was lacking.

chanoch's Commentary

This does answer the above question since spiritual growth can only occur in that narrow place called Egypt which is a code word for the physical.

Pasook 76. from the Zohar Sulam Commentary on Parasha Lech Lecha

קֻדְשָׁא בְּרִיךְ הוּא רָמִיז חָכְמְתָא עִלָּאָה, בְּאַבְרָהָם וּבְיִצְחָק. אַבְרָהָם דָּא נִשְׁמָתָא לְנִשְׁמָתָא, וְאִיהִי נְשָׁמָה דָא הִיא שָׂרָה. לוֹט דָּא הוּא נָחָשׁ, וּבַת זוּגֵיהּ דְּהַהוּא סמא"ל. רוּחַ קַדִּישָׁא דָּא יִצְחָק. נֶפֶשׁ קַדִּישָׁא דָּא רִבְקָה. יֵצֶר הָרָע, דָּא רוּחַ הַבְּהֵמָה, וְעַל דָא אֲמַר שְׁלֹמֹה בְּחָכְמָתֵיהּ, מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעוֹלָה הִיא וגו'. נֶפֶשׁ הַבַּהֲמִית, דָּא נֶפֶשׁ מִסִּטְרָא דְּיֵצֶר הָרָע.

Transliteration

Translation

The Holy One, blessed be He, alluded to the supernal Wisdom through Abraham and Isaac; Abraham is the Neshamah of Neshamah, NAMELY THE LIGHT OF CHAYAH. Sarah is the Neshamah, and Lot is the serpent, the spouse of Samael. The holy Ruach is Isaac; the Holy Nefesh is Rivkah. The Evil Inclination is the bestial Nefesh. And concerning this King Solomon said in his wisdom, "Who knows whether the spirit of man goes upwards, and the spirit of the beast goes downwards" (Kohelet 3:21). The bestial Nefesh is the Nefesh that comes from the side of the Evil Inclination.

chanoch's Commentary

This pasuk is defining code words in the frame of souls.

Pasook 77. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְעַל דָּא אֲמָרוּ דְּאִיהִי נִשְׁמָתָא לְנִשְׁמָתָא, אִתְעֲרָא לְגַבְרָא בְּיִרְאָה וּבְחָכְמְתָא. נִשְׁמָתָא אִתְעֲרָא לְאִינִישׁ בְּבִינָה. הה"ד וַיֹּאמֶר לָאָדָם הֵן יִרְאַת ה' הִיא חָכְמָה וגו'. נִשְׁמָתָא אִתְעֳרֵי בִּתְשׁוּבָה, דְּאִתְקְרֵי בִּינָה, וְאִקְרֵי שָׂרָה. וְרוּחַ הוּא הַקּוֹל וְאִתְקְרֵי דַעַת, וְאִתְעֳרֵי לְאִינִישׁ דִּי סָלֵיק קָלֵיהּ בְּאוֹרַיְיתָא וְאִתְקְרֵי תּוֹרָה שֶׁבִּכְתָב, וְנֶפֶשׁ הַשִּׂכְלִית אִתְעָר מִנֵּיהּ עוֹבָדִין טָבִין.

Transliteration

Translation

And this is what they meant by saying that the Neshamah of Neshamah rests upon a person who feels awe and has Wisdom, MEANING THAT IT IS RECEIVED FROM THE SFIRAH OF CHOCHMAH WITH WISDOM AND AWE. The Neshamah reaches a person in Binah, as it is written, "And to man He said, Behold the fear of Hashem, that is wisdom (Heb. Chochmah)" (Iyov 28:28). THEREFORE THE NESHAMAH OF NESHAMAH COMES TO A PERSON ONLY THROUGH AWE AND WISDOM. The Neshamah comes to a person through repentance, which is called 'Binah' and 'Sarah'. The Ruach is called 'the voice', and is also called 'Da'at.' And this is drawn down to a person who raises his voice in Torah. THE RUACH IS also called the written Torah, and all the positive deeds come from the mental Nefesh.

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk is clear as written. It also is explaining soul code words.

Pasook 78. from the Zohar Sulam Commentary on Parasha Lech Lecha

וּבְדוּגְמָא דָא, בָּרָא גוּפָא, מֵאַרְבַּע יְסוֹדוֹת: אֵשׁ, וְרוּחַ, וְעָפָר, וּמַיִם. כְּגַוְונָא דְהוּא נִשְׁמָתָא לְנִשְׁמָתָא, נְשָׁמָה, וְרוּחַ, וְנֶפֶשׁ. מַיִם דָּא דְּכַר, וְדָא הוּא מַיִם מְתִיקֵי דִקְדוּשָׁה, וְאִית מַיִם הַמְאָרְרִים, דְּאִינוּן יֵצֶר הָרָע. אִית אֶשָׁא קַדִּישָׁא נוּקְבָא, וְאִית אֶשָׁא נוּכְרָאָה, אֵשׁ זָרָה. וְעַל דָּא כְּתִיב, וְאַל יָבֹא בְּכָל עֵת אֶל הַקֹּדֶשׁ. דְּאִיהִי נוּקְבְתָא מִן יֵצֶר הָרָע. רוּחַ קַדִּישָׁא אִיהוּ דְּכַר, אִית רוּחַ מְסָאֲבָא, דָּא יֵצֶר הָרָע, שֶׁנֶּאֱמַר כִּי מִשֹּׁרֶשׁ נָחָשׁ יֵצֵא צֶפַע. אִית עָפָר קַדִּישָׁא, וְאִית עָפָר מְסָאֲבָא.

Transliteration

Translation

In a similar way, the Holy One, blessed be He, created the body from the four elements namely, Fire, Air, Earth and Water, which correspond to the Neshamah of Neshamah, the Neshamah, the Ruach, and the Nefesh. SO THE NESHAMAH OF NESHAMAH IS THE SECRET OF WATER; THE NESHAMAH IS THE SECRET OF FIRE; THE RUACH IS THE SECRET OF AIR; AND THE NEFESH IS THE SECRET OF EARTH. Water which is the aspect of the male REFERS TO THE NESHAMAH OF NESHAMAH THAT COMES FROM CHOCHMAH AND refers to the sweet waters of holiness. The contrasting bitter waters represent the Evil Inclination, WHICH IS THE SECRET OF SAMAEL. The holy fire which is the aspect of the female REFERS TO THE NESHAMAH THAT COMES FROM BINAH. IN CONTRAST, there is the foreign fire, to which the words "that he come not at all times to the holy place" (Vayikra 16:2) apply. And this is the female of the Evil Inclination, NAMELY THE SERPENT, WHICH IS THE NUKVA OF SAMAEL. The holy Ruach is the aspect of the Male similar to the Ruach that comes from the Sfirah of Da'at. IT CONTRASTS WITH the unholy Ruach, which is the Evil Inclination. As it is written, "for out of the serpent's root shall come forth a viper" (Yeshayah 14:29). THIS REFERS TO THE BESTIAL RUACH, WHICH IS CALLED A 'VIPER', AND IS AN OFFSPRING OF THE SERPENT OF THE UNHOLY SIDE, NAMELY BINAH OF THE UNHOLINESS. THIS IS WHY THE VERSE SAYS, "OUT OF THE SERPENT'S ROOT SHALL COME FORTH A VIPER." There is holy Earth, similar to the Nefesh that comes from the left side of Da'at. And in contrast, there is an Unholy Earth, NAMELY THE BESTIAL NEFESH, WHICH COMES FROM THE EVIL INCLINATION.

chanoch's Commentary

Rabbi Ashlag's comments help to clarify these code words.

Pasook 79. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְעַל דָּא, נִשְׁמָתָא דְּאִיהִי תְּשׁוּבָה, דִּתְקִיפַת בֵּיהּ בְּהַהוּא נָחָשׁ, לְתַבְרָא לֵיהּ, בְּשִׁעְבּוּדָא דִּתְשׁוּבָה, וְאַמְשִׁיךְ לֵיהּ לְבָתֵּי כְנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת וְאִינוּן אַרְבַּע יְסוֹדֵי מִתְפַּשְׁטִין לְכ"ב אַתְוָון, אחה"ע, בומ"ף, גיכ"ק, דטלנ"ת, זסשר"ץ.עַד כָּאן גִּלְיוֹן. סִתְרֵי תּוֹרָה

Transliteration

Translation

Therefore, the Neshamah, which is repentance, NAMELY BINAH, attacks and overcomes the serpent by the power of enslavement that belongs to repentance. And it drags the serpent to the synagogue and the learning academies. And the four elements THAT ARE THE FOUR ASPECTS OF CHOCHMAH, BINAH, TIFERET AND MALCHUT, expand to 22 letters, THAT COME FROM THE FIVE VOWELS OF ARTICULATION OF THE MOUTH Aleph-Chet-Hei-Ayin FROM THE THROAT; Bet-Vav-Mem-Pe FROM THE LIPS; Gimel-Yud-Caf-Kof FROM THE PALATE; Dalet-Tet-Lamed-Nun-Tav FROM THE TONGUE; AND Zayin-Samech-Shin-Resh-Tzadik from the teeth. These five vowels of articulation of the mouth are equivalent to Keter, Chochmah, Binah, Tiferet, and Malchut, which are the four elements of Water Fire, Air, and Earth. This is why he says that the four elements, which are the secret of the five vowels of articulation of the mouth, expand to 22 letters.(End of the Gilayon)

chanoch's Commentary

Rabbi Ashlag's comments clarify this pasuk. Yet it is not complete to my satisfaction.

Pasook 80. from the Zohar Sulam Commentary on Parasha Lech Lecha

וַיַּעֲבֹר אַבְרָם בָּאָרֶץ עַד מְקוֹם שְׁכֶם. דָּא בֵּי כְּנִישְׁתָּא, אֲתַר דְּדִיּוּרָא דִּשְׁכִינְתָּא תַּמָּן, כְּד"א וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אֶחָד. דָּא שְׁכִינְתָּא דְּאִתְחֲזֵי לֵיהּ, הוֹאִיל וְאִתְקְרֵי צַדִּיק, דְּהָא צֶדֶק לָאו דִּיּוּרָהּ אֶלָּא בַּהֲדֵי צַדִּיק, וְדָא הוּא עַד מְקוֹם שְׁכֶם. עַד אֵלוֹן מוֹרֶה. אֵלּוּ בָּתֵּי מִדְרָשׁוֹת, דְּאוֹלְפִין וּמוֹרִים תַּמָּן תּוֹרָה בָּרַבִּים.

Transliteration

Translation

The verse, "And Abram passed through the land to the place of Shchem," alludes to the synagogue, the place where the Shechinah resides. As it is written, "Moreover I have given to you one portion (Heb. shchem)" (Beresheet 48:22), SO SHCHEM is the Shechinah, which is fit for JOSEPH, as he is called 'righteous.' Because righteousness, WHICH IS THE SHECHINAH, does not reside anywhere else but in the righteous, WHO IS JOSEPH. This is the meaning of "to the place of Shchem," REFERRING THE PLACE OF THE SHECHINAH TO THE SYNAGOGUE. "To the plain of Moreh" alludes to Torah-learning academies, where they teach and instruct Torah to the public.

chanoch's Commentary

This pasuk is explaining code words with the help of Rabbi Ashlag's Comments.

Pasook 81. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְהַכְּנַעֲנִי אָז בָּאָרֶץ. כְּדֵין אִתְבַּסַּם וְאִתְתַּקַּן יֵצֶר הָרָע בְּגוּפָא בְּעַל כָּרְחֵיהּ. דְּסַגִּיאִין שְׁמָהָן אִית לֵיהּ, וּבְגִינֵי כָךְ אִדְכַּר בִּשְׁמָהָן סַגִּיאִין. אָז בָּאָרֶץ. וַדַּאי וְאִתְכַּפְיָא בְּהַאי, בְּגִין דִּכְדֵין אִיהוּ גוּפָא, בְּזִמְנָא דְּלָא אִתְעֲבַר מִנֵּיהּ הַהוּא נָחָשׁ כָּל כָּךְ, בְּגִין דְּבֵקוּתָא דְּגוּפָא, כְּדֵין הַכְּנַעֲנִי אָז בָּאָרֶץ. אַמַּאי אִקְרֵי כְּנַעֲנִי, דְּאַסְחַר גּוּפָא לְדִינִין בִּישִׁין.

Transliteration

Translation

"And the Canaanite was then in the land" means that the Evil Inclination was sweetened and amended in spite of itself, in the body WHICH IS CALLED THE LAND. DO NOT BE SURPRISED THAT THE EVIL INCLINATION IS CALLED 'CANAANITE', because it has many names. "Was then in the land" is certainly against its will, AS IT IS STILL IN THE BODY, WHEN THE SOUL, WHICH IS THE SECRET OF ABRAM, SHINES THROUGH IT. The serpent is not yet completely removed from the body. Therefore, because the body is still attached TO THE SERPENT, the "Canaanite was then in the land." Why is it called the "Canaanite?" Because it surrounds (Aramaic aschar) the body with evil judgments. AS THE WORD CANAANITE MEANS A MERCHANT (HEB. SOCHER), as it is written, "his truth shall be your shield and buckler (Heb. socherah)" (Tehilim 91:4).

chanoch's Commentary

This verse also is explaining code words. Please know that the meaning of words in both Hebrew and Aramaic is important to understand code words sometimes.

Pasook 82. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְנִשְׁמָתָא קָיְימָא בְּהַאי עָלְמָא כִּדְקָא יָאוֹת, בְּגִין לְמִזְכֵּי בָּהּ לְבָתַר כַּד נָפְקַת מֵהַאי עָלְמָא, אִי זָכָאת סָלְקָא לְאַתְרָהּ דְּנָפְקַת מִתַּמָּן, דִּכְתִיב אֶל מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה שָׁם בָּרִאשׁוֹנָה, וּכְתִיב אֶל הַמָּקוֹם אֲשֶׁר הָיָה שָׁם אָהֳלֹה בַּתְּחִלָּה. אָהֳלֹה בְּהֵ"א.

Transliteration

Translation

The soul is properly established in this world, so that we can merit receiving it after it leaves the world. If a soul has merit, it returns to the place from whence it came. As it is written, "To the place of the altar, which he had made there in the beginning" (Beresheet 13:4), and "to the place where his tent (Heb. ohaloh) had been at the beginning..." (Ibid. 3). Ohaloh is spelled with an additional Hei, WHICH REPRESENTS THE SHECHINAH.

chanoch's Commentary

This pasuk is explaining then two possibilities of a soul after it leaves the body, when it is a student of Torah - reincarnate or returning to HaShem after tikune completion.

Pasook 83. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְהַשְׁתָּא אִיהִי קָיְימָא בֵּין לְסָלְקָא לְעֵילָא, וּבֵין לְנָחֲתָא לְתַתָּא. בֵּין בֵּית אֵל וּבֵין הָעָי. אִי זָכָאת, סָלְקָא אֶל מְקוֹם הַמִּזְבֵּחַ אֲשֶׁר עָשָׂה שָׁם וגו'. מַאן עָשָׂה, וּמַאן מִזְבֵּחַ. אֶלָּא, אֲשֶׁר עָשָׂה שָׁם, דָא קֻדְשָׁא בְּרִיךְ הוּא. דְּאִיהוּ עָבַד תַּמָּן הַאי מִזְבֵּחַ, וְאַתְקֵין לָהּ עַל תְּרֵיסַר אַבְנִין, לְמִסְפַּר שִׁבְטֵי בְּנֵי יַעֲקֹב אֲשֶׁר הָיָה דְּבַר ה' אֵלָיו לֵאמֹר יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ וַדַּאי.

Transliteration

Translation

Now, IN THIS WORLD, it is LOCATED IN THE MIDDLE between rising upward TO THE PLACE FROM WHENCE IT CAME, and descending downward TO THE PLACE OF PUNISHMENTS. IN OTHER WORDS, between Bethel, WHICH IS UP, and Ay, WHICH IS DOWN AT THE PLACE OF PUNISHMENTS. If it has merit, it will rise up "to the place of the altar, which he had made..." SO ACCORDING TO THIS, HE ASKS, Who is 'he' who 'had made,' and what is 'the altar'? AND HE REPLIES, "he had made there" applies to the Holy One, blessed be He, who had made that altar, WHICH IS THE SHECHINAH, and established it upon twelve stones, "according to the number of the tribes of the sons of Jacob, to whom the word of Hashem came, saying, Yisrael shall be your name" (I Melachim 18:31), for sure.

chanoch's Commentary

This pasuk adds additional information about the spiritual journeys at night while sleeping as well as additional code words.

Pasook 84. from the Zohar Sulam Commentary on Parasha Lech Lecha

וּמִזְבֵּחַ דָּא עָשָׂה שָׁם בָּרִאשׁוֹנָה, כַּד אִתְבְּרֵי עָלְמָא עִלָּאָה טְמִירָא לְכָל עָלְמִין, וּמִיכָאֵל כַּהֲנָא רַבָּא, קָאֵים וּמַקְרִיב עֲלָהּ, קָרְבָּנִין דְּנִשְׁמָתִין. כֵּיוָן דְּנִשְׁמָתָא סָלְקָא תַּמָּן מַה כְּתִיב, וַיִּקְרָא שָׁם אַבְרָם בְּשֵׁם ה'. נִשְׁמָתָא קָארֵי תַּמָּן, וְאִצְרִירָא בִּצְרוֹרָא דְחַיֵּי.

Transliteration

Translation

And this altar, WHICH IS THE SHECHINAH, "he had made there at first," when the upper world, which is concealed from all other worlds, was created. And Michael THE ANGEL, the High Priest stands high and sacrifices upon it the offerings of the souls OF THE RIGHTEOUS. And since the soul ascends there and rises up AS AN OFFERING, it is written, "and there Abram called in the name of Hashem" (Beresheet 13:4). The soul calls there IN THE NAME OF HASHEM and is attached to the bundle of life.

chanoch's Commentary

As part of the journey of the soul into the body it first is connected to a higher place than its own source. This also hints to a different potential understanding that each human being by agreeing to be incarnated into a body acts as a sacrifice to or for others - maybe human maybe other entities. This my own theory. i have never heard this or read this elsewhere.

Pasook 85. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְכָל דָּא אִי זַכָּאָה בְּהַאי עָלְמָא, לְאַתְקָנָא גּוּפָא כִּדְקָא יָאוֹת, וּלְאִכַּפְיָא תּוּקְפָא דְּהַהוּא לָטַיָיא, עַד דְּאִתְפָּרְשָׁא מִנֵּיהּ. מַה כְּתִיב, וַיְהִי רִיב בֵּין רוֹעֵי מִקְנֵה אַבְרָם וּבֵין רוֹעֵי מִקְנֵה לוֹט. דִּבְכָל יוֹמָא וְיוֹמָא, בְּהַאי עָלְמָא, אִינוּן סִיעָן וּמַנְהִיגִין דְּנִשְׁמָתָא, וְאִינוּן סִיעָן וּמַנְהִיגִין דְּיֵצֶר הָרָע, אִינוּן בְּקִטְרוּגָא, מְקַטְרְגִין אִלֵּין בְּאִלֵּין, וְכָל שָׁיְיפִין דְּגוּפָא בְּצַעֲרָא בֵּינַיְיהוּ, בֵּין נִשְׁמָתָא, וְהַהוּא נָחָשׁ, דְּקָא מַגִּיחִין קְרָבָא בְּכָל יוֹמָא.

Transliteration

Translation

All this happens if THE SOUL merited to amend the body in this world and overcome the power of that cursed being, NAMELY THE EVIL INCLINATION THAT IS CALLED LOT, until it is separated from it. As it is written, "And there was strife between the herdsmen of Abram's cattle (WHICH IS THE SOUL) and the herdsmen of Lot's cattle, (WHICH IS THE EVIL INCLINATION)" (Beresheet 13:7). Because in this world, on each and every day, those camps and rulers from the side of the soul are in strife with the camps and rulers from the side of the body, and they fight with each other while all the parts of the body are trapped in agony between them, between the soul and the serpent, between those forces that fight each other every day.

chanoch's Commentary

This pasuk is clear as written with Rabbi Ashlag's comments. It may be a metaphor or an accurate description or both.

Pasook 86. from the Zohar Sulam Commentary on Parasha Lech Lecha

מַה כְּתִיב, וַיֹּאמֶר אַבְרָם אֶל לוֹט. נִשְׁמָתָא אֲהַדְּרָא לְגַבֵּי יֵצֶר הָרָע, וַאֲמַר לֵיהּ אַל נָא תְהִי מְרִיבָה בֵּינִי וּבֵינֶיךָ וּבֵין רוֹעַי וּבֵין רוֹעֶיךָ, סִטְרִין דִּילִי וְסִטְרִין דִּילָךְ. כִּי אֲנָשִׁים אַחִים אֲנַחְנוּ. יֵצֶר טוֹב וְיצה"ר קְרֵיבִין דָּא בְּדָא, דָּא לִימִינָא וְדָא לִשְׂמָאלָא.

Transliteration

Translation

Thus it is written, "And Abram said to Lot" (Beresheet 13:8) that the soul answered the Evil Inclination, "Let there be no strife, I pray you, between me and you, and between my herdsmen and your herdsmen." IN OTHER WORDS, between my camps and your camps "for we are brethren"; because the Good Inclination and the Evil Inclination are close to each other, the one to man's right and the other to his left. THE EVIL INCLINATION IS TO HIS LEFT AND THE GOOD INCLINATION TO HIS RIGHT.

chanoch's Commentary

This clear as written. With Rabbi Ashlag's comments we learn to understand what is the meaning of the word "close" - within the same body. This is my opinion.

Pasook 87. from the Zohar Sulam Commentary on Parasha Lech Lecha

הֲלֹֹא כָל הָאָרֶץ לְפָנֶיךָ הִפָּרֶד נָא מֵעָלַי. סַגִּיאִין חַיָּיבַיָא אִינוּן בְּעָלְמָא, זִיל וְשׁוּט אֲבַתְרַיְיהוּ, וְאִתְפְּרַשׁ מֵעִמִּי. אִם הַשְּׂמֹאל וְאֵימִינָה וגו'. וְאוֹכַח לֵיהּ, וְאָעֵיק לֵיהּ, בְּכַמָּה קְרָבִין דְּעָבִיד בַּהֲדֵיהּ בְּכָל יוֹמָא, עַד דִּכְתִיב וַיִּפָּרְדוּ אִישׁ מֵעַל אָחִיו.

Transliteration

Translation

"Is not the whole land before you? Separate yourself, pray you, from me..." (Ibid. 9). There are a lot of wicked men in the world; go and chase after them and leave me alone. "If you will go to the left, then I will go to the right..."; it reproves and annoys it with many fights and arguments every day, until, as it is written, "and they separated themselves the one from the other" (Ibid. 11).

chanoch's Commentary

This verse is clear as written both the physical world of human beings and the level of nouls as well.

Pasook 88. from the Zohar Sulam Commentary on Parasha Lech Lecha

Transliteration

Translation

Since they have separated themselves from each other, it is written, "Abram dwelt in the land of Canaan" (Beresheet 13:12), WHICH MEANS THAT the soul has settled among the righteous in a good and peaceful settlement. "And Lot dwelt in the cities of the plain" MEANS THAT the cursed adversary went to prosecute and join the wicked in their dwellings. As it is written, "and pitched his tent toward Sodom," followed by, "And the men of Sodom were wicked and were sinners before Hashem exceedingly" (Beresheet 13:13). There he dwelt and set his residence among them; he joined them, so that he could deceive them and destroy them by evil deeds.

chanoch's Commentary

This verse is clear as written.

Pasook 89. from the Zohar Sulam Commentary on Parasha Lech Lecha

כֵּיוָן דְּאִשְׁתְּאָרַת נִשְׁמָתָא בְּלָא מְקַטְרְגָא, וְאִתְדְּכֵי גוּפָא מֵהַהוּא זוּהֲמָא, מִיָּד קֻדְשָׁא בְּרִיךְ הוּא אַשְׁרֵי דִיּוּרֵיהּ בַּהֲדֵיהּ, וְיָרִית אַחְסַנְתָּא עִלָּאָה וְתַתָּאָה, וְאִית לֵיהּ נַיְיחָא בֵּין צַדִּיקַיָיא, וְהַהוּא לָטַיָא בֵּין אִינוּן רַשִּׁיעַיָיא, חָטָאן בַּהֲדֵיהּ עַד דְּלָא הֲוָה פּוּרְקָנָא לְחוֹבַיְיהוּ.

Transliteration

Translation

As the adversary leaves the soul and the body is purified from that defilement, the Holy One, blessed be He, immediately takes up residence beside him, and he inherits the upper and lower portion and is delighted among the righteous. While that cursed one referring to Lot is among the wicked and they sin together with him until finally they cannot be redeemed from their sins.

chanoch's Commentary

We learn a spiritual law that there is never any empty space. pace is either "inhabited by HaShem's camps or Satan's camps and they can change after purification.

Pasook 90. from the Zohar Sulam Commentary on Parasha Lech Lecha

מַה כְּתִיב וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו. וַיִּשְׁמַע אַבְרָם, דָּא נִשְׁמָתָא, דְּאִשְׁתְּאָרַת בְּדַכְיוּ בְּגוּפָא. כִּי נִשְׁבָּה אָחִיו, דָּא יֵצֶר הָרָע, דְּנִשְׁבָּה בֵּין אִינוּן חַיָּיבַיָא בְּחוֹבִין סַגִּיאִין. וַיָּרֶק אֶת חֲנִיכָיו יְלִידֵי בֵיתוֹ. אִלֵּין אִינוּן צַדִּיקַיָא דְּלָעָאן בְּאוֹרַיְיתָא דְּאִינוּן שַׁיְיפֵי דְגוּפָא, זְרִיזִין לְמֵיהַךְ בַּהֲדֵיהּ י"ח וּשְׁלשׁ מֵאוֹת, אִלֵּין רמ"ח שַׁיְיפִין דְּגוּפָא, וְשִׁבְעִין דְּרָזָא דְּנִשְׁמָתָא, דְּנָפְקָא מִתַּמָּן. בְּכֹלָּא אִזְדָּרֵז לְמֵהַךְ תַּמָּן, לְגַבֵּי אִינוּן חַיָּיבַיָא, לַאֲתָבָא לוֹן מֵחוֹבֵיהוֹן.

Transliteration

Translation

It is then written, "And when Abram heard that his brother was taken captive..." (Beresheet 14:14). "And when Abram heard" refers to the soul which remained purified in the body. "That his brother was taken captive" refers to the Evil Inclination, which was taken captive among the wicked by their innumerable sins. "And he armed his trained servants, born in his own house," means the righteous men who learn Torah and are the limbs of the body. THE LIMBS OF THE BODY ARE LIKENED TO RIGHTEOUS MEN WHO LEARN THE TORAH, armed to join him. They number three hundred and eighteen 248 limbs of the body and seventy that belong to the secret of the soul. THESE CORRESPOND TO THE SEVEN SFIROT OF ZEIR ANPIN, IN WHICH EACH ONE IS THE NUMBER TEN. The soul comes from THE SEVEN SFIROT OF ZEIR ANPIN. SO 248 PLUS SEVENTY EQUALS THREE HUNDRED AND EIGHTEEN. He was armed with all these to confront those sinners to make them repent and atone for their sins.

chanoch's Commentary

This is an amazing revelation about the number 318 since it explains that numbers in the Torah can be parsed to explain the meaning.

Pasook 91. from the Zohar Sulam Commentary on Parasha Lech Lecha

מַה כְּתִיב, וַיִּרְדֹּף עַד דָּן. רָדִיף אֲבַתְרַיְיהוּ, וְאוֹדַע לוֹן דִּינָא דְּהַהוּא עָלְמָא, וְעוֹנְשָׁא דְּגֵיהִנֹּם, וְלָא יָהִיב דְּמִיכוּ לְעֵינֵיהּ, בִּימָמָא וּבְלֵילְיָא, עַד דְּאוֹכַח לוֹן לְאִינוּן חַיָּיבִין, וְאָתֵיב לוֹן בִּתְיוּבְתָּא לְגַבֵּי קֻדְשָׁא בְּרִיךְ הוּא. מַה כְּתִיב וַיָּשֶׁב אֶת כָּל הָרְכוּשׁ, אָתֵיב לוֹן בִּתְיוּבְתָּא שְׁלֵימָא כִּדְקָא יָאוֹת.

Transliteration

Translation

Then, it is written, "and pursued them to Dan (also, judge)." This means he pursued them and told them about the judgment of the World of Truth and the punishment of Gehenom. And he did not allow his eyes to sleep, neither during the day nor at night, until he reproved the sinners and brought them to atone and ask for forgiveness from the Holy One, blessed be He. It is written, "And he brought back all the goods..." (Beresheet 13:16), because he brought them to atone completely for their sins!

chanoch's Commentary

This is describing either the Satan and his interaction with the parts of the soul that sin. The purpose of the accuser is to bring the soul to Teshuvah. This is considered cleansing.

Pasook 92. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְגַם אֶת לוֹט אָחִיו וגו', אֲפִילּוּ לְהַהוּא יֵצֶר הָרָע אַתְקִיף בַּהֲדֵיהּ, עַד דְּאַכְפְּיֵיה בְּעַל כָּרְחֵיהּ וְאַמְתִּיק לֵיהּ, כִּדְקָא חָזֵי. כֹּלָּא אָתֵיב בִּתְיוּבְתָּא שְׁלֵימָתָא כִּדְקָא יָאוֹת, בְּגִין דְּלָא אִשְׁתְּכַךְ יְמָמָא וְלֵילְיָא, עַד דְּאוֹכַח לוֹן וּרְדַף לוֹן עַל הַהוּא חוֹבָא דְּחָאבוּ, עַד דְּתָאבוּ בִּתְיוּבְתָּא שְׁלֵימָתָא כִּדְקָחָזוֹ.

Transliteration

Translation

The words "And also brought again his brother Lot" mean that he even attacked that Evil Inclination, WHICH IS CALLED LOT, until he overcame it by force against its will and weakened it, as should be. He brought them all to wholeheartedly atone for their sins, as should properly be. He reproved and reprimanded them day and night for every single sin they performed, until they repented completely.

chanoch's Commentary

This shows how zealously Satan takes its job even bringing its camps to do Teshuvah.

Pasook 93. from the Zohar Sulam Commentary on Parasha Lech Lecha

אַהֲדַרְנָא לְמִלֵּי קַדְמָאֵי דְּפָרְשָׁתָא. כְּתִיב מְצָאוּנִי הַשּׁוֹמְרִים הַסּוֹבְבִים בָּעִיר וגו', תְּנַן, עָבַד קֻדְשָׁא בְּרִיךְ הוּא, יְרוּשְׁלֵם לְעֵילָא, כְּגַוְונָא דִּירוּשְׁלֵם דִּלְתַתָּא, בְּשׁוּרִין, וּמִגְדָּלִין, וּפִתְחִין פְּתִיחִין. וְאִינוּן חוֹמוֹת דְּתַמָּן, אִית עֲלַיְיהוּ נָטְרִין, דְּנָטְרֵי תַּרְעֵי דְּאִינוּן חוֹמוֹת, דִּכְתִיב עַל חוֹמוֹתַיִךְ יְרוּשָׁלִַם הִפְקַדְתִּי שׁוֹמְרִים וגו'. וּמִיכָאֵל כַּהֲנָא רַבָּא, עִלָּאָה מִכָּלְהוֹ נָטְרֵי תַּרְעֵי דְּאִינוּן חוֹמוֹת.

Transliteration

Translation

Let us return to the first subject of this passage, where it is written, "The watchmen that go about the city found me..." (Shir Hashirim 5:7). We have learned that the Holy One, blessed be He, constructed the celestial Jerusalem, NAMELY BINAH, TO BE just like the terrestrial Jerusalem; NAMELY MALCHUT, with walls, towers, and open gates. And those walls there THE WALLS IN BINAH AND MALCHUT have guards stationed upon them. As it is written, "I have set watchmen upon your walls, Jerusalem..." (Yeshayah 62:6). And Michael, the High Priest, is the highest of the gate watchmen.

chanoch's Commentary

And we all think that Michael is the Angel connected to Chesed. He is and by being a watchmen he is demonstrating Hahem's mercy in bringing the mistakes and the soul parts to cleansing and Teshuvah.

Pasook 94. from the Zohar Sulam Commentary on Parasha Lech Lecha

נְשָׁמָה כַּד נָפְקַת מֵהַאי עָלְמָא, אִי זָכָאת, עָאלַת בְּגִנְתָּא דְעֵדֶן דְּאַרְעָא, דְּנָטַע קֻדְשָׁא בְּרִיךְ הוּא לְרוּחֵיהוֹן דְּצַדִּיקַיָיא, כְּגַוְונָא דְהַהוּא גִּנְתָּא דְּעֵדֶן דִּלְעֵילָא, וְתַמָּן כָּל צַדִּיקַיָא דְּעָלְמָא.

Transliteration

Translation

When the soul leaves this world, MEANING AS A PERSON DIES, if that person has merit, the soul enters the earthly Garden of Eden, which the Holy One, blessed be He, planted for the spirits of the righteous MEN OF EARTH, WHICH IS MALCHUT. Similarly, He created the Garden of Eden on high, WHICH IS BINAH, where all the righteous people of the world dwell.

chanoch's Commentary

With Rabbi Ashlag's comments the ver is clear as written.

Pasook 95. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְכַד נִשְׁמָתָא נָפְקַת מֵהַאי עָלְמָא, עָאלַת בִּמְעַרְתָּא דְּכָפֶלְתָּא, דְּתַמָּן אִיהִי פִּתְחָא דְּגַּן עֵדֶן. פָּגְעַת בְּאָדָם הָרִאשׁוֹן, וּבְאִינוּן אֲבָהָן דְּתַמָּן, אִי זָכָאת אִיהִי, חָדָאן בָּהּ, וּפָתְחִין לָהּ פִּתְחִין, וְעָאלַת. וְאִי לָא, דַּחְיָין לָהּ לְבַר. וְאִי זָכָאת, עָיְילַת לְגִנְתָּא דְעֵדֶן, כֵּיוָן דְּעָיְילַת, יָתְבָא תַּמָּן בְּגִנְתָּא, וְאִתְלַבְּשַׁת תַּמָּן, בִּלְבוּשָׁא דִּדְיוֹקְנָא דְּהַאי עָלְמָא, וְאִתְעַדְּנַת תַּמָּן.

Transliteration

Translation

So when the soul leaves this world, it FIRST enters the cave of Machpelah, where the opening leading to the Garden of Eden is located. Then it meets Adam and the Patriarchs who are there. If the soul is meritorious, they rejoice with it and open all the openings so the soul can enter them. If not, it is pushed outside. If it has merit it enters the Garden and sits there, it clothes itself with a garment in the image of this world and enjoys itself.

chanoch's Commentary

This is clear as written. It is important to understand what happens to the soul after death so if it happens to you Chas VeShalom your true self will have the memory of this mearning.

Avram Passed Through Land - Lech Lecha11

Zohar Lech Lecha - Section 11 - "Avram Passed Through the Land"

Zohar Sulam Commentary on Parasha Vayelech Section 9

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