HaShem Came To Avram in a Vision - 27

Zohar Lech Lecha - Section 27 - "HaShem Spoke To Avram In A Vision"

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

Zohar Sulam Commentary on Parasha Lech Lecha Section 27

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 presents four complex ideas. The first concerns the mysteries of circumcision. Before we can begin to understand any ritual performed in our physical world, we must acquire some understanding of the structure of the Upper Worlds which are the foundation of our physical existence. The Zohar refers to ten dimensions that compose all creation. These dimensions are known as the Ten Sfirot, or Ten Emanations. The Sfirah of Yesod is a reservoir to which all the upper Sfirot pour their various energies. Yesod gathers all these elements, blends them, and transfers this great Light to the Sfirah of Malchut, which is our physical universe. Residing just above Malchut in the structure of the Ten Sfirot, Yesod acts as the portal through which the awesome forces of Light enter our realm. As the building blocks of all creation, the Ten Sfirot reflect themselves in our world. Thus, we have ten fingers, ten toes, and our numerical system functions on base ten. The Sfira of Yesod correlates to the sexual organ, in which the greatest expression of Light manifests. This great Light is responsible for the miracle of procreation and the pleasure derived from it. The negative forces in our midst attach themselves to any gateway through which the greatest Light can shine. For this reason, these negative entities are found in the upper world realm of Yesod; in our physical realm, negative forces manifest in the human sexual organ. The purpose of the covenant of circumcision is to remove this negative influence from our lives as well as from the worlds above. Circumcision, performed properly with Kabbalistic mediation, removes all negativity from both the child and the world. The act of circumcision brings enormous spiritual benefits to the child, including boosting his immune system. Though small in size, the foreskin contains powerful negative forces, as if it were a nuclear warhead at the tip of a ballistic missile. These specific Aramaic texts emanate spiritual influences that help cleanse and purify the realm of Yesod within us, including any negative sexual thoughts, desires or actions. It is these blockages that can prevent us from receiving our full portion of the Light.

THE RELEVANCE OF THE PASSAGE:

The relevance is not yet revealed

Pasook 271. from the Zohar Sulam Commentary on Parasha Lech Lecha

הָיָה דְּבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר. מַאי בַּמַּחֲזֶה. אֶלָּא, בְּהַהוּא חֵיזוּ, דַּרְגָּא דְכָל דְּיוֹקְנִין אִתְחַזְּיָין בֵּיהּ. אָמַר רָבִּי שִׁמְעוֹן תָּא חֲזֵי, עַד לָא אִתְגְּזַר אַבְרָהָם, הֲוָה חַד דַּרְגָּא מַלֵּיל עִמֵּיהּ, וּמַאן אִיהוּ, דָּא מַחֲזֶה, דִּכְתִיב מַחֲזֵה שַׁדַּי יֶחֱזֶה.

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

"The word of Hashem came to Abram in a vision, saying..." HE ASKS, What is meant by a vision? AND HE ANSWERS, This is the mirror, which is the grade in which all images appear. Rabbi Shimon said, Come and behold, before Abraham was circumcised, only one grade spoke to him. And which one was that? It was the 'vision,' NAMELY THE NUKVA. As it is written, "...seeing the vision of Shadai" (Bemidbar 24:16).

chanoch's Commentary

Shadai is an attribute that operates in Malchut. It is a Name of positive lack energy. Lack is not misspelled. The mirror referred to in this pasuk is the world of Briah.

Pasook 272. from the Zohar Sulam Commentary on Parasha Lech Lecha

כֵּיוָן דְּאִתְגְּזַר, הֲווֹ כָּלְהוֹ דַּרְגִּין שָׁרָאן עַל הַאי דַרְגָּא, וּכְדֵין מַלֵּיל עִמֵּיהּ, הה"ד, וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדַּי, וְעַד לָא אִתְגְּזַר, לָא הֲווֹ אִינוּן דַּרְגִּין שָׁרָאן עֲלוֹי לְמַלָּלָא.

Transliteration

Translation

After Abraham was circumcised, all the grades rested upon that grade, WHICH IS CALLED THE VISION, and then He spoke to him. Hence, it is written, "And I appeared to Abraham," WHO IS THE SECRET OF CHESED, "to Isaac," WHO IS THE SECRET OF GVURAH, "and to Jacob," WHO IS THE SECRET OF TIFERET, "by the name of El Shadai" (Shemot 6:3), WHICH IS THE SECRET OF YESOD AND MALCHUT. ALL THE GRADES, FROM CHESED DOWNWARD, ILLUMINATE IN THE NUKVA. So, before he was circumcised, these grades did not yet speak to him, ONLY THE NUKVA, WHICH IS THE SECRET OF THE "VISION OF SHADAI" ALONE!

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Is this passuk a duplicate of 271 or is it teaching something else?

Pasook 273. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְאִי תֵימָא, דְּהָא בְּקַדְמֵיתָא כְּתִיב, וַיֵּרָא ה' אֶל אַבְרָם, וּכְתִיב, וַיִּסַע אַבְרָם הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה. וּכְתִיב וַיִּבֶן שָׁם מִזְבֵּחַ. הָא הָכָא אִינוּן דַּרְגִּין עִלָּאִין. וְהַשְׁתָּא אֲמָרָן דְּעַד לָא אִתְגְּזַר, לָא הֲווֹ אִינוּן דַּרְגִּין עִלָּאִין, שָׁרָאן עַל הַאי דַּרְגָּא לְמַלָּלָא עִמֵּיהּ.

Transliteration

Translation

You might say that it is already written, "And Hashem appeared to Abram," WHICH IS THE LEVEL OF NEFESH, AND "and Abram journeyed, going on still toward the south," WHICH IS RUACH; and "and there he built an altar," WHICH IS NESHAMAH. If here are the supernal grades THAT HE ATTAINED, how can we say that before he was circumcised, the supernal grades did not rest upon that certain grade, in order to speak to him?

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. The pasuk asks a good question.

Pasook 274. from the Zohar Sulam Commentary on Parasha Lech Lecha

תָּא חֲזֵי, בְּקַדְמֵיתָא יְהַב קֻדְשָׁא בְּרִיךְ הוּא חָכְמָה לְאַבְרָהָם, לְמִנְדַע חָכְמָה לְאִתְדַּבְּקָא בֵּיהּ, וְיָדַע רָזָא דִּמְהֵימְנוּתָא, אֲבָל לְמַלָּלָא עִמֵּיהּ, לָא הֲוָה, אֶלָּא הַאי דַרְגָּא תַּתָּאָה בִּלְחוֹדוֹי. כֵּיוָן דְּאִתְגְּזַר, כָּלְהוֹ דַּרְגִּין עִלָּאִין הֲווֹ שָׁרָאן עַל הַאי דַּרְגָּא תַּתָּאָה, בְּגִין לְמַלָּלָא עִמֵּיהּ, וּכְדֵין אִסְתַּלַּק אַבְרָהָם בְּכֹלָּא. כְּמָה דְּאִתְּמָר.

Transliteration

Translation

AND HE REPLIES, Come and behold, In the beginning; BEFORE HE WAS CIRCUMCISED, the Holy One, blessed be He, gave wisdom to Abraham, NAMELY THE AFOREMENTIONED SUPERNAL GRADES, so that he would know wisdom and would cleave to THE HOLY ONE, BLESSED BE HE. And Abraham did achieve the secret of Faith, but he could not speak to Him, only to the lower grade alone, NAMELY THE NUKVA AS SEEN "THROUGH THE VISION OF SHADAI." But after he was circumcised, then all the supernal grades rested upon this lower grade, in order to speak with him. And then Abraham ascended through all the grades, as has been explained.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. The pasuk conceals a spiritual law as well. HaShem gives everyone a taste for free without bread of shame then takes the taste away which causes people to work to get it back.

Pasook 275. from the Zohar Sulam Commentary on Parasha Lech Lecha

תָּא חֲזֵי, עַד לָא אִתְגְּזַר בַּר נָשׁ, לָא אִתְאַחֵיד בִּשְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא, כֵּיוָן דְּאִתְגְּזַר, עָאל בִּשְׁמֵיהּ, וְאִתְאַחֵיד בֵּיהּ. וְאִי תֵימָא אַבְרָהָם, דְּאִתְאַחֵיד בֵּיהּ, עַד לָא אִתְגְּזַר. הָכֵי הֲוָה, דְּאִתְאַחֵיד בֵּיהּ וְלָא כִּדְקָא יָאוֹת, דְּהָא מִגּוֹ רְחִימוּתָא עִלָּאָה דְּרָחֵים לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא קָרֵיב לֵיהּ.

Transliteration

Translation

Come and behold, As long as a man is not circumcised, he does not hold on to the Name of the Holy One, blessed be He. As soon as he is circumcised, he enters His Name and is attached to it. And if you say that Abraham was nevertheless attached to Him even before he was circumcised, the response is that he was indeed attached to Him, but not properly. Because of the sublime love that the Holy One, blessed be He, felt toward Abraham, He brought him closer to Himself, but in spite of all this, it was not as it should properly be.

chanoch's Commentary

This pasuk is clear as written. Notice there is no comment by Rabbi Ashlag.

Pasook 276. from the Zohar Sulam Commentary on Parasha Lech Lecha

לְבָתַר פַּקֵּיד לֵיהּ, דְּיִתְגְּזַר, וְאִתְיְיהֵיב לֵיהּ בְּרִית. קִשּׁוּרָא דְּכָלְהוֹ דַרְגִּין עִלָּאִין. בְּרִית קִשּׁוּרָא לְאִתְקַשְּׁרָא כֹּלָּא כַּחֲדָא, לְאַכְלָלָא דָּא בְּדָא, בְּרִית קִשּׁוּרָא, דְּכֹלָּא אִתְקְשַׁר בֵּיהּ, וּבְגִין כָּךְ אַבְרָהָם עַד לָא אִתְגְּזַר. מִלּוֹי לָא הֲוָה עִמֵּיהּ, אֶלָּא בַּמַּחֲזֶה. כְּמָה דְּאִתְּמָר.

Transliteration

Translation

After, THE HOLY ONE, BLESSED BE HE, commanded Abraham to circumcise himself, and presented him with the covenant, WHICH IS YESOD, which is the link to all the supernal grades. The covenant is the bond that links all the grades together, to be included within one another. The covenant is the bond that everything is bound to. And because of this, before Abraham was circumcised, He spoke with him only through the "vision," as we have stated. THE UPPER GRADES WERE MISSING FROM IT, BECAUSE THE COVENANT, WHICH LINKS ALL THE GRADES TOGETHER, WAS MISSING.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. Unity only manifests withe brit - yesod - covenant.

Pasook 277. from the Zohar Sulam Commentary on Parasha Lech Lecha

תָּא חֲזֵי. בְּשַׁעֲתָא דִּבְרָא קֻדְשָׁא בְּרִיךְ הוּא עָלְמָא. לָא אִתְבְּרוּ אֶלָּא עַל בְּרִית. כד"א בְּרֵ"א-שִׁי"ת בָּרָא אֱלֹקִים, וְהַיְינוּ בְּרִית, דְּעַל בְּרִית קַיַּים קֻדְשָׁא בְּרִיךְ הוּא עָלְמָא וּכְתִיב אִם לֹא בְרִיתִי יוֹמָם וָלַיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שַׁמְתִּי, דְּהָא בְּרִית קִשּׁוּרָא אִיהוּ, דְּיוֹמָא וְלֵילְיָא לָא מִתְפָּרְשָׁאן.

Transliteration

Translation

Come and behold, When the Holy One, blessed be He, created the world, He created it based on the covenant. It is written, "In the beginning (Heb. Beresheet) Elohim created (Heb. bara)" (Beresheet 1:1), WHERE SHEET (Aram. six) refers to the covenant, because by relying upon the covenant, the Holy One, blessed be He, created the world. And it is also written, "If My covenant be not day and night, it were as if I have not appointed the ordinances of heaven and earth" (Yirmeyah 33:25). This is a unifying covenant, which ensures that day and night, WHICH ARE ZEIR ANPIN AND NUKVA, may not be separated.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. The covenant, which is Yesod, is the mechanism to keep Malchut connected to Tiferet, whichn is Zeir Anpin.

Pasook 278. from the Zohar Sulam Commentary on Parasha Lech Lecha

אֲמַר רַבִּי אֶלְעָזָר, כַּד בְּרָא קֻדְשָׁא בְּרִיךְ הוּא עָלְמָא, עַל תְּנַאי הֲוָה, דְּכַד יֵיתוּן יִשְׂרָאֵל, אִם יְקַבְּלוּן אוֹרַיְיתָא יָאוֹת, וְאִם לָאו הֲרֵי אֲנָא אַהֲדַר לְכוּ, לְתֹהוּ וָבֹהוּ. וְעָלְמָא לָא אִתְקַיַּים, עַד דְּקָיְימוּ יִשְׂרָאֵל, עַל טוּרָא דְסִינַי, וְקַבִּילוּ אוֹרַיְיתָא, וּכְדֵין אִתְקַיַּים עָלְמָא.

Transliteration

Translation

Rabbi Elazar said, 'When the Holy One, blessed be He, created the world, it was on the condition that if Yisrael will came forth and receive Torah, all would be well. If Yisrael will not do so, then the world would be returned to chaos. So the world was not firmly established until Yisrael stood at Mount Sinai and received Torah.

chanoch's Commentary

Has Israel received the Torah yet? Or has the nation spent the last 3300 plus years learning how to receive the Torah?

Synopsis

The second idea presented by the Zohar concerns the concept of soul mates. Our success in finding our true soul mate depends on the levels we reach in our spiritual work. If we attain the necessary level of growth, we may merit the appearance of our soul mate in our life.

The Relevance of this Passage

According to Kabbalah, soul mates are two halves of one soul. If two people are soul mates living on opposite ends of the world, circumstances will eventually arise that will lead them across vast continents and oceans in order that they may encounter one another and reunite. The Aramaic words expressing this spiritual truth, assists us towards that end.

Pasook 279. from the Zohar Sulam Commentary on Parasha Lech Lecha

וּמֵהַהוּא יוֹמָא וּלְהָלְאָה, קֻדְשָׁא בְּרִיךְ הוּא בָּרֵי עָלְמִין, וּמָאן אִינוּן, זִוּוּגִין דִּבְנֵי נָשָׁא. דְּהָא מֵהַהוּא זִמְנָא, קֻדְשָׁא בְּרִיךְ הוּא מְזַוֵּוג זִוּוּגִין, וְאוֹמֵר בַּת פְּלוֹנִי לִפְלוֹנִי, וְאִלֵּין אִינוּן עָלְמִין דְּהוּא בָּרֵי. סִתְרֵי תּוֹרָה

Transliteration

Translation

Sitre Torah

From that day onward, the Holy One, blessed be He, has been creating worlds. And what are these worlds? They are the matings of human beings. Because ever since that day, the Holy One blessed be He, has been making marriages, by saying, "The daughter of so to so for so and so." These are the worlds He creates, BECAUSE EVERY UNION OF A COUPLE IS CONSIDERED TO BE A WORLD.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. It is recommended to contemplate the question: Why is a marriage a world?

Pasook 280. from the Zohar Sulam Commentary on Parasha Lech Lecha

אַחַר הַדְּבָרִים הָאֵלֶּה וגו'. אִלֵּין פִּתְגָּמֵי אוֹרַיְיתָא, דִּכְתִיב אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר ה' אֶל כָּל קְהַלְכֶם. מַה לְּהַלָּן פִּתְגָּמֵי אוֹרַיְיתָא, אוֹף הָכָא פִּתְגָּמֵי אוֹרַיְיתָא. בָּתַר דְּאִשְׁתַּדַּל בַּר נָשׁ בְּהַאי עָלְמָא, בַּדְּבָרִים הָאֵלֶּה, קֻדְשָׁא בְּרִיךְ הוּא מְבַשֵּׂר לֵיהּ, וְאַקְדִּים לָהּ לְנִשְׁמָתָא שְׁלָם, הה"ד אַל תִּירָא אַבְרָם אָנֹכִי מָגֵן לָךְ. מִכָּל זַיְינִין בִּישִׁין דְּגֵיהִנֹּם.

Transliteration

Translation

"After these things." These are the words of Torah, just as "These words Hashem spoke to all your assembly" (Devarim 5:19) are the words of Torah. THE MEANING OF THE VERSE IS THAT "After" a person has been occupied in this world with "these things (lit. 'words')," then the Holy One, blessed be He, prepares good tidings for the soul and welcomes it. As it is written, "Fear not, Abram, I am your shield"; I shall shield you from all the evil aspects in Gehenom."

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. There is a hint to a spiritual law in this pasuk. The Hebrew word for word also is translated as thing. Some tikunim deal with words as in saying words of Torah. Other tikunim deal with the things of life meaning raising mundane things to a level of Holyness.

Pasook 281. from the Zohar Sulam Commentary on Parasha Lech Lecha

שְׂכָרְךָ הַרְבֵּה מְאֹד. בְּגִין דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא בְּהַאי עָלְמָא, זָכֵי וְאַחְסִין יְרוּתָא אַחְסַנְתָּא בְּעָלְמָא דְּאָתֵי, כְּמָה דִכְתִיב לְהַנְחִיל אוֹהֲבַי יֵשׁ. מַאי יֵשׁ. דָּא עָלְמָא דְאָתֵי. וְאוֹצְרוֹתֵיהֶם אֲמַלֵּא, בְּהַאי עָלְמָא, מֵעוֹתְרָא וּמִכָּל טִיבוּ דְעָלְמָא, מַאן דְּאָזֵיל לְיָמִינָא, זָכֵי לְעָלְמָא דְאָתֵי. וּמַאן דְּאָזֵיל לִשְׂמָאלָא, הָא עוֹתְרָא בְּעָלְמָא דֵין.

Transliteration

Translation

"And your reward shall be exceedingly great," because whoever studies Torah in this world shall merit and inherit a place in the World to Come. As it is written, "That I may cause those that love Me to inherit substance" (Mishlei 8:21). "What is substance?" Substance is "the World to Come," and "I will fill their treasures" in this world by riches and all goodness of the world. He who goes to the right shall merit a place in the World to Come, and he who goes to the left shall merit the riches of this world.

chanoch's Commentary

This pasuk is clear as written. What is the meaning of going to the right or going to the left?

Synopsis

The third idea explicated upon by the Zohar concerns the power associated with the study of Torah. Rabbi Aba helps his student, Rabbi Yosi, transform his Torah study from a selfish, self-seeking pursuit, to a process of learning that expresses caring and compassion for the rest of the world.The benefits of learning Torah are not limited to the traditional concept of acquiring knowledge. Torah study is the sum and substance of spiritual energy itself, and therefore, it reveals enormous spiritual Light both individually and collectively. Our motivation for study should not be selfish desire for knowledge and scholarship. Our purpose should be to reveal and impart Light to others.

The Relevance of this Passage

It is tempting for man to wear the garment of pride as he begins to acquire the knowledge and the secrets of the universe. This discourse helps us accomplish our learning and perform our spiritual work with an intention of sharing combined with deep humility.

Pasook 282. from the Zohar Sulam Commentary on Parasha Lech Lecha

ר' אַבָּא כַּד אָתָא מֵהָתָם, הֲוָה מַכְרִיז, מַאן בָּעֵי עוֹתְרָא, וּמַאן בָּעֵי אוֹרְכָא דְּחַיֵּי בְּעָלְמָא דְאָתֵי, יֵיתֵי וְיִשְׁתַּדַּל בְּאוֹרַיְיתָא. הֲווֹ מִתְכַּנְשִׁין כּוּלֵי עַלְמָא לְגַבֵּיהּ. רַוָּוק חַד הֲוָה בְּשִׁיבְבוּתֵיהּ. יוֹמָא חַד אָתָא לְגַבֵּיהּ, אָמַר לוֹ ר', בָּעֵינָא לְמִלְעֵי בְּאוֹרַיְיתָא, כְּדֵי שֶׁיִּהְיֶה לִי עוֹתְרָא. אָמַר לוֹ הָא וַדַּאי. אָמַר לוֹ מַה שְּׁמֶךָ. אָמַר לוֹ יוֹסֵי. אֲמַר לוֹן לְתַלְמִידוֹי דְּיִקְרוּן לֵיהּ ר' יוֹסֵי מָארֵי דְּעוֹתְרָא וִיקָרָא. יָתֵיב וְאִתְעַסַּק בְּאוֹרַיְיתָא.

Transliteration

Translation

After Rabbi Aba returned from BABYLON, he declared that whoever desires to be rich and have a long life in the World to Come should study Torah, and the whole world gathered around him TO STUDY TORAH. There was a bachelor in his neighborhood. One day he said to Rabbi Aba, "Rabbi, I wish to learn Torah so that I may be wealthy." Rabbi Aba responded, "Why of course, YOU SHALL MERIT MUCH WEALTH BY STUDYING TORAH." He asked, "What is your name?" The bachelor responded, "Yosi." Rabbi Aba told his pupils to call the bachelor "Yosi, a man of great wealth and glory." And Yosi delved to the study of Torah.

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. This an introductory pasuk.

Pasook 283. from the Zohar Sulam Commentary on Parasha Lech Lecha

לְיוֹמִין, הֲוָה קָאֵים קַמֵּיהּ, אָמַר לוֹ ר', אָן הוּא עוֹתְרָא. אֲמַר שְׁמַע מִינָהּ, דְּלָא לְשֵׁם שָׁמַיִם קָא עֲבֵיד, וְעָאל לְאִדְרֵיהּ, שְׁמַע חַד קָלָא דַּהֲוָה אֲמַר, לָא תַעַנְשֵׁיהּ, דְּגַבְרָא רַבָּא לִיהֱוֵי. תָּב לְגַבֵּיהּ, אֲמַר לֵיהּ, תִּיב בְּרִי תִּיב, וַאֲנָא יָהִיבְנָא לָךְ עוֹתְרָא.

Transliteration

Translation

After a while, as the days passed, Yosi stood before Rabbi Aba and asked, "Rabbi, where is the wealth?" RABBI ABA responded, "I can see that he is not learning for the sake of heaven!" And then he went to his room TO CONSIDER WHAT TO DO WITH YOSI. He then heard a voice that said, Do not punish him, because he shall become a great man! He returned to him and said, Sit down, my son, sit down. And I shall give you wealth.

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. The story continues.

Pasook 284. from the Zohar Sulam Commentary on Parasha Lech Lecha

אַדְהָכֵי, אָתָא גַּבְרָא חַד, וּמָאנָא דְּפָז בִּידֵיהּ, אַפְקֵיהּ וּנְפַל נְהוֹרָא בְּבֵיתָא. אָמַר לוֹ רַבִּי בָּעֵינָא לְמִזְכֵּי בְּאוֹרַיְיתָא, וַאֲנָא לָא זָכִינָא, וּבָעֵינָא מָאן דְּיִשְׁתַּדַּל בְּאוֹרַיְיתָא בְּגִינִי. דְּהָא אִית לִי עוֹתְרָא סַגֵּי, דְּקָא שְׁבַק לִי אַבָּא, דְּכַד יָתִיב עַל פְּתוֹרֵיהּ, הֲוָה מְסַדַּר עֲלֵיהּ, תְּלֵיסַר כַּסֵּי מֵאִלֵּין. וּבָעֵינָא לְמִזְכֵּי בְּאוֹרַיְיתָא, וַאֲנָא יָהִיבְנָא עוֹתְרָא.

Transliteration

Translation

In the meantime, a man appeared with a vessel made of pure gold, He showed it to everyone, and its sparkle lit up the house. He said, Rabbi, I wish to merit Torah. Because I MYSELF have not merited THE UNDERSTANDING OF THE TORAH, I am searching for someone who can learn Torah for my sake. I inherited great wealth from my father, who used to set upon his table thirteen of these cups MADE OF PURE GOLD. I wish to achieve the merit of studying Torah, and I shall give of my wealth to achieve it.

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. As a student of Kabbalah did you undertand what the number 13 represents in this story? Donyou understand what it means to give one of these golden cups to another? It is separation

Pasook 285. from the Zohar Sulam Commentary on Parasha Lech Lecha

אָמַר לוֹ לְהַהוּא רַוָּוק, תִּשְׁתַּדַּל בְּאוֹרַיְיתָא, וְדָאיָהֵיב לָךְ עוֹתְרָא, יְהַב לֵיהּ הַהוּא כַּסָּא דְּפָז. קָרָא עֲלֵיהּ ר' אַבָּא, לֹֹא יַעַרְכֶנָּה זָהָב וּזְכוּכִית וּתְמוּרָתָהּ כְּלִי פָז. יָתִיב וְלָעָא בְּאוֹרַיְיתָא, וְהַהוּא בַּר נָשׁ הֲוָה יָהִיב לֵיהּ עוֹתְרָא.

Transliteration

Translation

He said to the bachelor, Study Torah, and this man shall give you wealth! The man gave him the cup of gold. In relation to him, Rabbi Aba said out loud the verse, "Gold and crystal cannot equal it. And the exchange of it shall not be for vessels of fine gold" (Iyov 28:17). The bachelor then sat down and studied Torah, while the other man gave him wealth.

chanoch's Commentary

the pasuk is clear as written. The story continues.

Pasook 286. from the Zohar Sulam Commentary on Parasha Lech Lecha

לְיוֹמִין עָאל חֲמִידוּ דְאוֹרַיְיתָא בִּמְעוֹי, יוֹמָא חַד הֲוָה יָתִיב, וַהֲוָה בָּכֵי. אַשְׁכְּחֵיהּ רַבֵּיהּ דַּהֲוָה בָּכֵי. אָמַר לוֹ עַל מָה קָא בָּכִית. אָמַר לוֹ, וּמָה מַנַּחְנָא חַיֵּי דְעָלְמָא דְאָתֵי, בְּגִין הַאי, לָא בְּעֵינָא אֶלָּא לְמִזְכֵּי לְגַבָּאי. אָמַר לוֹ הַשְׁתָּא ש"מ דְּהָא לְשֵׁם שָׁמַיִם קָא עֲבֵיד.

Transliteration

Translation

As days passed, the desire for the Torah entered his bowels. One day he sat down and cried. His Rabbi found him weeping and said to him, "Why are you weeping?' And he replied, "What am I leaving behind for this WEALTH? The life in the World to Come! I do not want to learn anymore FOR THE SAKE OF THIS MAN. But rather merit Torah for myself." RABBI ABA said, So now I understand that he is doing it for the sake of heaven.

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. The story continues.

Pasook 287. from the Zohar Sulam Commentary on Parasha Lech Lecha

קָרָא לֵיהּ לְהַהוּא גַבְרָא, אָמַר לוֹ טוֹל עוֹתְרָךְ וְהַב לֵיהּ לְיַתְמֵי וּלְמִסְכְּנֵי, וַאֲנָא יָהִיבְנָא לָךְ חוּלַק יַתִּיר בְּאוֹרַיְיתָא, בְּכָל מַה דַּאֲנַן לָעָאן. אַהֲדַר לֵיהּ ר' יוֹסֵי הַהוּא כַּסָּא דְּפָז, וְעַד יוֹמָא לָא אַעֲדֵי שְׁמֵיהּ וּמִן בְּנוֹי בֶּן פַּזִּי, וְהַיְינוּ ר' יוֹסֵי בֶּן פַּזִי, וְזָכָה לְכַמָּה אוֹרַיְיתָא, הוּא וּבְנוֹי. דְּלֵית לָךְ אֲגַר טַב בְּעָלְמָא כְּמָאן דְּלָעֵי בְּאוֹרַיְיתָא.

Transliteration

Translation

He called for that man and said to him, "Take your wealth back and share it with the poor and the orphans. I shall give you a bigger portion in the Torah, from all that we are learning!" Rabbi Yosi returned the cup of gold to him, and to this very day, the name "the son of gold (Heb. ben pazi)" has not been taken away from him or from his children. He became THE FAMOUS Rabbi, Yosi ben Pazi. And he and his sons merited a lot of Torah, because there is no greater reward in the world than to study Torah. And a recompense for it is not necessary. As it is written, "Gold and crystal cannot equal it; and the exchange of it shall not be for vessels of fine gold."

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. Notice Rabbi Pazi still shared his Torah which indicates what spiritual law to you?

Synopsis

The fourth concept examined by the Zohar concerns the importance and power of the Zohar's Aramaic language. Aramaic is above any invisible negative influences, and this language provides a direct connection to the Creator. Accordingly, when the Creator reveals important wisdom that requires protection from potentially harmful angelic forces, the wisdom is expressed in Aramaic. Kabbalistically, the Hebrew and Aramaic languages are not merely communication tools for mankind. This instrument of language has many other higher functions, including the direct expression of metaphysical forces in our material world.

The Relevance of this Passage

We live in a world of concealment, where metaphysical forces and spiritual influences remain obscured from the five senses. Inasmuch as mankind has been conditioned to accept only that which the eyes can see, raising our consciousness becomes a considerable and difficult task. The discussion pertaining to Aramaic reinforces our own conviction and connection to the language, elevating our consciousness so that the energy pouring out from the Aramaic letters fills our soul.

Pasook 288. from the Zohar Sulam Commentary on Parasha Lech Lecha

אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְּבַר ה' אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר וגו'. בְּכָל אֲתַר דִּכְתִיב בְּאוֹרַיְיתָא בַּמַּחֲזֶה, דָּא שְׁמָא דְּאִתְגְּלֵי לַאֲבָהָן, וּמָאן אִיהוּ. שַׁדַּי, שֶׁנֶּאֱמַר וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדַּי. כְּד"א אֲשֶׁר מַחֲזֵה שַׁדַי יֶחֱזֶה. וְדָא אִיהוּ חֵיזוּ דְּכָל חֶזְוָון עִלָּאִין אִתְחַזְּיָין מִגַּוֵּיהּ, כְּהַאי מַרְאֶה, דְּכָל דְּיוֹקְנִין אִתְחַזְּיָין בֵּיהּ, וְכֹלָּא חַד. מַרְאֶה מַחֲזֶה חַד הוּא, דָּא תַּרְגּוּם, וְדָא לָשׁוֹן הַקּוֹדֶשׁ.

Transliteration

Translation

"After these things the word of Hashem came to Abram in a vision, saying, 'Fear not, Abram...'" Wherever the words "in a vision" appear in the Torah, it is the one that appeared to the Patriarchs. And what is it? It is Shadai, as it is written, "And I appeared to Abraham, to Isaac, and to Jacob by the name of El Shadai" (Shmot 6:3), and as you may read, "which saw the vision of Shadai" (Bemidbar 24:4). And this is the vision through which all supernal appearances are seen, just as a mirror OF GLASS in which all images are reflected. And vision (Heb. mar'eh) and the appearance (Heb. machazeh) are the same one is in Aramaic and the other is in the holy tongue.

chanoch's Commentary

the pasuk is clear as written. We learn that some Aramaic words are the same in Hebrew. Why do you think this is important? When the words are the same in both languages we learn how to evaluate the letter of the word which helps nus learn how to decode the meaning of words directly from the letters. This is my opinion.

Pasook 289. from the Zohar Sulam Commentary on Parasha Lech Lecha

אָמַר רָבִּי יוֹסֵי, סַגִּיאִין אִינוּן בְּאוֹרַיְיתָא, וְעַל דָא הֲוָה לֵיהּ רְשׁוּ לְאוּנְקְלוּס, לְתַרְגֵּם בְּהַהוּא לִישְׁנָא דְּגָלֵי קֻדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָא. וְלִישְׁנָא דָא סָתִים אִיהוּ מִגּוֹ מַלְאֲכֵי עִלָאָה. בַּמַּחֲזֶה, דַּהֲוָה סָתִים מִמַּלְאֲכֵי עִלָּאֵי דְּלָא יָדְעֵי בְּדָא, כַּד מְמַלֵּיל בֵּיהּ בְּאַבְרָהָם.

Transliteration

Translation

Rabbi Yosi said, There are many ARAMAIC WORDS in the Torah. Therefore, Onkelos had permission to translate the Torah to the same language that the Holy One, blessed be He, revealed in the Torah. But this language is not understood by the angels above, and they did not recognize it when THE HOLY ONE, BLESSED BE HE, spoke to Abraham.

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. This pasuk justifies the use of Aramaic and the Aramaic translation of the Torah. What do we learn from the Angels not recognizing Aramaic language? Does the statement that Angels do not understand Aramaic satisfy your questions or do you need to dig deeper for an inner meaning?

Pasook 290. from the Zohar Sulam Commentary on Parasha Lech Lecha

מ"ט, בְּגִין דְּאַבְרָהָם לָא הֲוָה מָהוּל, וַהֲוָה עָרֵל, סְתִים בִּשְׂרָא. וּבְגִין כָּךְ הֲוָה סָתִים מִנַּיְיהוּ, בִּלְשׁוֹן תַּרְגּוּם. כְּגַוְונָא דָא בִּלְעָם, דִּכְתִיב אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה. סָתִים הֲוָה מִלָּה מִגּוֹ מַלְאֲכֵי הַשָּׁרֵת, בְּגִין דְּלָא יְהֵא לוֹן פִּטְרָא, דְּקֻדְשָׁא בְּרִיךְ הוּא מְמַלֵּל בְּהַהוּא עָרֵל מְסָאֲבָא. דְּהָא מַלְאֲכֵי קַדִּישֵׁי לָאו נִזְקָקִין בִּלְּשׁוֹן תַּרְגּוּם.

Transliteration

Translation

AND HE ASKS, What is the reason, THAT THE HOLY ONE, BLESSED HE, SPOKE WITH ABRAHAM IN A LANGUAGE THAT WAS NOT RECOGNIZABLE BY THE ANGELS? AND HE REPLIES, Because Abraham was not circumcised; his foreskin still covered his flesh. Therefore THE HOLY ONE, BLESSED BE HE, SPOKE in the language of the translation, which is incomprehensible TO THE ANGELS. The same with Bilaam, as it is written, "who sees (Heb. yechezeh) the vision of Shadai." The word 'yechezeh' is not comprehensible to the ministering angels. So that they have no excuse to complain that the Holy One, blessed be He, is talking with an uncircumcised and impure man. Because the holy angels have no use for the Aramaic translation, they were unaware that the Holy One, blessed be He, was speaking with Bilaam!"

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. Did this pasuk add to your knowledge about Angels? Or the relationship between Man and HaShem? Or both?

Pasook 291. from the Zohar Sulam Commentary on Parasha Lech Lecha

אִי תֵימָא דְלָא יָדְעֵי, וְהָא גַּבְרִיאֵל אוֹלִיף לְיוֹסֵף ע' לָשׁוֹן, וְתַרְגּוּם חַד מֵע' לָשׁוֹן הוּא. אֶלָּא מִנְדַע יָדְעֵי, אֲבָל לָא נִזְקָקִין תְּנַן, דְּלָא חַיְישֵׁי וְלָא מַשְׁגִּיחִין עֲלֵיהּ, דְּהָא מָאִיס אִיהוּ קַמַּיְיהוּ, מִכָּל שְׁאָר לָשׁוֹן.

Transliteration

Translation

AND HE ASKS, You say that THE ANGELS do not understand THE LANGUAGE OF THE TRANSLATION, but Gabriel taught Joseph seventy languages and Aramaic was one of them. AND HE REPLIES, They do know the language, but have no use for it. WHICH MEANS THAT they do not care about it and do not pay attention to it, because they dislike this language more than any other language.

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. Why wouldn the Angels dislike a human language? Or a Holy - Godly language?

Pasook 292. from the Zohar Sulam Commentary on Parasha Lech Lecha

וְאִי תֵימָא, הוֹאִיל וּמָאִיס אִיהוּ מִמַּלְאֲכֵי עִלָּאֵי, אַמַּאי תִּרְגּוּם אוּנְקְלוּס אוֹרַיְיתָא בְּהַאי לָשׁוֹן, וְיוֹנָתָן בֶּן עוּזִיאֵל הַמִּקְרָא. אֶלָּא מָאִיס הוּא קַמַּיְיהוּ, וְהָכֵי אִצְטְרִיךְ דְּלֵית קִנְאָה לְמַלְאֲכֵי עִלָּאֵי בַּהֲדַיְיהוּ דְיִשְׂרָאֵל יַתִּיר, וְעַל דָּא תַּרְגּוּם תּוֹרָה וּמִקְרָא כָּךְ, וְלָאו מָאִיס אִיהוּ, דְּהָא בְּכַמָּה דוּכְתֵּי כָּתַב קֻדְשָׁא בְּרִיךְ הוּא בְּאוֹרַיְיתָא הָכֵי.

Transliteration

Translation

You may ask, "If it is despised by the angels above, why did Onkelos translate the Torah to that language, and Yonatan ben Uziel the Scriptures?" AND HE REPLIES, It was repulsive only to the angels. And so it should be, so that the angels of above should not envy Yisrael WHEN THEY SAY THE PRAYERS CALLED KEDUSHA DESIDRA. BUT TO US, IT IS NOT DESPICABLE. And this is why they translated Torah and the Scriptures TO THIS LANGUAGE. And it is not despised, because the Holy One, blessed be He, has written it in many places in the Torah USING THIS LANGUAGE.

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. Does this explain why the Angels despise the Aramaic language or do we still need to delve deeper?

Pasook 293. from the Zohar Sulam Commentary on Parasha Lech Lecha

וּבְגִין כָּךְ סָתִים אִיהוּ מִגּוֹ מַלְאֲכֵי עִלָּאֵי קַדִּישֵׁי. וְעַל דָּא אִתְגְּלֵי בֵּיהּ בְּאַבְרָהָם בְּאוֹרַח סָתִים, דְּלָא יִשְׁגְּחוּן בֵּיהּ מַלְאָכִין קַדִּישִׁין, וְלָא יְהֵא לוֹן פִּטְרָא, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגְּלֵי עַל בַּר נָשׁ עָרֵל.

Transliteration

Translation

Because this language is incomprehensible to the holy angels above, the Holy One, blessed be He, revealed Himself to Abraham in this concealed manner, so that the holy angels would not look upon him and have an excuse to accuse the Holy One, blessed be He, for appearing before an uncircumcised man.

chanoch's Commentary

Was HaShem breaking a spiritual law when appearing before an uncircumsized man?

Pasook 294. from the Zohar Sulam Commentary on Parasha Lech Lecha

אֵימָתַי אִתְגְּלֵי לֵיהּ בְּאִתְגַּלְּיָא דְּמַלְאֲכֵי עִלָּאֵי, כַּד יָהִיב לֵיהּ בְּרִית קְיָימָא קַדִּישָׁא, דִּכְתִיב וַיְדַבֵּר אִתּוֹ אֱלֹקִים לֵאמֹר. אֱלֹקִים שְׁמָא דְקוּדְשָׁא, וְלָא כְתִיב בַּמַּחֲזֶה, שְׁמָא בְּאִתְגַּלְּיָיא.

Transliteration

Translation

HE ASKS, When did He openly reveal Himself to him, in front of the angels of above? AND HE RESPONDS, At the time when He gave him the sign of the Holy covenant. As it is written, "And Elohim talked with him saying..." (Beresheet 17:3). Elohim is a holy name. It is not written, "in a vision," BUT "ELOHIM," WHICH IS a revealed name.

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. Why was A Name of judgement used at this first revelation to Avraham?

Pasook 295. from the Zohar Sulam Commentary on Parasha Lech Lecha

לֵאמֹר. מַאי לֵאמֹר, לֵאמֹר וּלְאַכְרָזָא בְּכָל לָשׁוֹן, דְּלָא תְהֵא בְּאִתְכַּסְיָא, לָאו בְּלִישְׁנָא אָחֳרָא, אֶלָּא בְּלִישְׁנָא דְּכֹלָּא מִשְׁתָּעְיָין בָּהּ, דְּיָכְלֵי לְמֵימַר דָּא לְדָא, וְלָא יָכְלֵי לְקַטְרְגָא וּלְמֵימַר פִּטְרָא, וְעַל דָּא וַיְדַבֵּר אִתּוֹ אֱלֹקִים לֵאמֹר. אֱלֹקִים, וְלֹא מַחֲזֶה. בְּגִין דַּהֲוָה מְעַיֵּיל לֵיהּ בִּבְרִית קְיָימָא קַדִּישָׁא, וְקָרֵיב לֵיהּ לְגַבֵּיהּ.

Transliteration

Translation

AND HE ASKS, What is 'saying'?" AND HE REPLIES, "saying" MEANS to announce and declare in all languages, WHICH THE HOLY ONE, BLESSED BE HE, SPOKE WITH ABRAHAM, so that he was no longer concealed FROM THE ANGELS. He did not speak in any other language REFERRING TO ARAMAIC but in a language that all use, so that they were able to talk to each other, and no one would be able to blame or have any pretext. Therefore, "and Elohim talked with him, saying," 'Elohim' and not 'a vision,' as He has brought him to the holy covenant, close to Him.

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. Does this mean that all communication between HaShem and mankind is through an internal vision or does HaShem appear to some men directly in the illusion of a physical form? When the Torah says HaShem appe3ared to Moshe face to face. what is the meaning of face to face?

Pasook 296. from the Zohar Sulam Commentary on Parasha Lech Lecha

ר' יְהוּדָה אֲמַר, בְּגִין כָּךְ אֶת ה' לָא אִתְיְיהַב לֵיהּ עַד דְּאִתְגַּזַּר. מ"ט. דְּאִיהִי מַמָּשׁ בְּרִית אִקְרֵי. וְעַל דָא כֵּיוָן דְּעָאל בִּבְרִית, כְּדֵין אִתְיְיהִיבַת לֵיהּ אָת ה"א. דִּכְתִיב, אֲנִי הִנֵּה בְּרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם וְלֹא יִקָּרֵא עוֹד שִׁמְךָ אַבְרָם וגו'.

Transliteration

Translation

Rabbi Yehuda said, According to this, the letter Hei, WHICH IS THE SHECHINAH, was not given to him, until he was circumcised! Why? Because She is called the actual covenant. Therefore because he entered the covenant, he was given the letter Hei IN HIS NAME. As it is written, "As for Me, behold, My covenant is with you, and you shall be a father of many nations. Neither shall your name any more be called Abram..." (Beresheet 17: 4-5).

chanoch's Commentary

With Rabbi Ashlag's comments, the pasuk is clear as written. Understand well this idea that the Shechina is the covenant - the contract between HaShem and mankind.

HaShem Came To Avram in a Vision - 27

Zohar Lech Lecha - Section 27 - "HaShem Spoke To Avram In A Vision"

Zohar Sulam Commentary on Parasha Lech Lecha Section 27

Inquiries

Kabbalah Sources