They Brought Him Hastily Out of Dungeon

Zohar Mikketz - Section 4 - "And They Brought Him Hastily Out of the Dungeon"

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

Zohar Sulam Commentary on Parasha Mikketz Section 4

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:

This passage discourses on the allegorical meaning of Pharaoh's elevation of Joseph. Rabbi Aba maintains that the verse reveals the benefits of standing in awe of God and of studying Torah at night. The text then moves to a discussion of Ecclesiastes (Kohelet). It points out that while we cannot control what comes into our eyes and ears, we can control what comes out of our mouths. Therefore, speak not evil. A discussion follows on the nature of time, the timing of good deeds, the valuable lessons to be learned from our mistakes, and the dilemma of those caught in an evil time.

THE RELEVANCE OF THE PASSAGE:

Words are vessels that draw particular blends of energy into our lives. Human speech possesses power that can directly influence the world around us. Hence, we should take great care in choosing what we say. Although we are initially given an unlimited amount of time to live in this world and accomplish our spiritual purpose, every negative word decreases the length of our stay. Positive words do not add time to our lives, but they also do not detract from it. This passage helps us use our speech for spiritual purposes, so that our words inspire Light in others instead of adding darkness to the world.

Pasook 32. from the Zohar Sulam Commentary on Parasha Mikketz

וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף וַיְרִיצֻהוּ מִן הַבּוֹר וגו'. רִבִּי אַבָּא פְּתַח וַאֲמַר רוֹצֶה יי' אֶת יְרֵאָיו אֶת הַמְיַחֲלִים לְחַסְדּוֹ. כַּמָּה קוּדְשָׁא בְּרִיךְ הוּא, אִתְרְעֵי בְּהוֹ בְּצַדִּיקַיָא, בְּגִין דְּצַדִּיקַיָא אִינוּן עַבְדִּין שְׁלָמָא לְעֵילָא, וְעַבְדֵי שְׁלָמָה לְתַתָּא, וְאָעֳלִין כַּלָּה בְּבַעֲלָהּ, וּבְגִין כָּךְ קוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוֹ, בְּאִנּוּן דְּדַחֲלִין לֵיהּ וְעָבְדִין רְעוּתֵיהּ.

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

"Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon." Rabbi Aba opened the discussion with the verse, "Hashem takes pleasure in those who fear Him, in those who hope for His mercy" (Tehilim 147:11). How much the Holy One, blessed be He, delights in the righteous, for they make peace above IN ABA AND IMA, they make peace below IN ZEIR ANPIN AND NUKVA, and they bring the bride to her husband. The Holy One, blessed be He, is therefore pleased with those who fear Him and abide by His wish.

chanoch's Commentary

The pasuk is clear as written. Yet please note that the word wish is in the singular and not the plural. This raises the question as to what is the wish of HaShem?

Pasook 33. from the Zohar Sulam Commentary on Parasha Mikketz

לַמְיַחֲלִים לְחַסְדּוֹ, מַאן אִינוּן מְיַחֲלִים לְחַסְדּוֹ, הֱוֵי אֵימָא אִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא בְּלֵילְיָא, וְאִשְׁתַּתְּפוּ בַּהֲדֵי שְׁכִינְתָּא, וְכָד אָתֵי צַפְרָא, אִינוּן מְחַכָּאן לְחַסְדּוֹ, וְהָא אוֹקְמוּהָ, בְּזִמְנָא דְּבַר נָשׁ אִשְׁתַּדַּל בְּאוֹרַיְיתָא בְּלֵילְיָא, חוּטָא דְחֶסֶד אִתְמְשֵׁיךְ עֲלֵיהּ בִּימָמָא, כְּדִכְתִיב יוֹמָם יְצַוֶּה יי' חַסְדּוֹ וּבַלַיְלָה שִׁירֹה עִמִּי. מַאי טַעְמָא יוֹמָם יְצַוֶּה יי' חַסְדּוֹ, מִשּׁוּם דְּבַלַּיְלָה שִׁירֹה עִמִּי. וּבְגִין כָּךְ, רוֹצֶה יי' אֶת יְרֵאָיו כְּתִיב, וְלֹא בִירֵאָיו, כְּמַאן דְּרָעֵי בִּרְעוּתֵיהּ לְאַחֲרָא, וְאִתְרְעֵי לֵיהּ לְאִתְפַּיְיסָא בַּהֲדֵיהּ, וּבְגִין כָּךְ רוֹצֶה יי' אֶת יְרֵאָיו, וְלֹא בִּירֵאָיו.

Transliteration

Translation

"Those who hope for His mercy." He asks, Who are "those who hope for His mercy?" HE ANSWERS, They are the ones who study the Torah at night and join the Shechinah. When morning comes, they hope for His mercy. It has already been explained that when a man studies the Torah at night, a thread of grace is drawn upon him during the day, as it is written, "Yet Hashem will command His grace in the daytime, and in the night His song shall be with me" (Tehilim 42:9). Why is it said that "Hashem will command His grace in the daytime?" Because "in the night His song shall be with me." Hence the verse, "Hashem takes pleasure (in) those who fear Him," uses the particle Et instead of "in," BECAUSE HE IS NOT ONLY PLEASED WITH THEM, BUT ACT as one who pleases another and wishes to be at peace with him. It is therefore written, "Hashem takes pleasure (in) those who fear him" WHICH MEANS THAT HE PLEASES AND APPEASES THEM, rather than "Hashem takes pleasure in those who fear Him," WHICH WOULD ONLY MEAN HE IS PLEASED WITH THEM THEMSELVES.

chanoch's Commentary

There is a hint in this pasuk to the energy of Nachat. Nachat is the effect of someone sharing appreciation with HaShem. this sharing of appreciation for the pleasure one receives from HaShem creates a complete circuit of energy. This circuit of energy creates pleasure and joy within the Creator. This creation is considered to manifest the cause of this creation to become a co-creator with the Creator. People who have this sense of appreciation for the Creator for creating the items that these people use to receive pleasure are considered Tzadikim as long as they have this consciousness. This is the meaning of the statement "change the desire to receive for oneself alone into the desire to receive in order to share".

Pasook 34. from the Zohar Sulam Commentary on Parasha Mikketz

כְּגַוְנָא דָא, יוֹסֵף הֲוָה עָצִיב בַּעֲצִיבוּ דְרוּחָא, בַּעֲצִיבוּ דְלִבָּא, דַּהֲוָה אָסִיר תַּמָּן, כֵּיוָן דְּשַׁדַּר פַּרְעֹה בְּגִינֵיהּ מַה כְּתִיב, וַיְרִיצוּהוּ אִתְפַּיְיסוּ לֵיהּ, וְאַהֲדָרוּ לֵיהּ מִלִּין דְּחֶדְוָה, מִלִּין לְמֶחֱדֵי לִבָּא, בְּגִין דַּהֲוָה עָצִיב מִן בֵּירָא. תָּא חֲזֵי, בְּקַדְמֵיתָא נָפַל בְּבֵירָא, בְּבֵירָא אִסְתַּלַּק לְבָתַר.

Transliteration

Translation

Similarly, Joseph was sad in mind and spirit, BECAUSE he was imprisoned. Once Pharaoh had sent for him, it is written, "and they brought him hastily," which means that he appeased him and addressed him with joyful words that gladden the heart. Why? Because he was dejected FROM SITTING in the dungeon (lit. 'pit'). Come and behold, First he fell into a pit, and from the pit he later rose to greatness.

chanoch's Commentary

This pasuk is clear as written. It does raise the question - falling into the pit - is this a spiritul pit which includes depression or is it a physical pit meaning jail?

Pasook 35. from the Zohar Sulam Commentary on Parasha Mikketz

רִבִּי שִׁמְעוֹן אֲמַר, עַד לָא אֵירַע לְיוֹסֵף הַהוּא עוֹבָדָא, לָא אִקְרֵי צַדִּיק, כֵּיוָן דְּנָטַר הַהוּא בְּרִית קַיָּימָא, אִקְרֵי צַדִּיק, וְהַהוּא דַּרְגָּא דִּבְרִית קַדִּישָׁא אִתְעַטַּר בַּהֲדֵיהּ, וּמַאי דַּהֲוָה בַּבּוֹר בְּקַדְמֵיתָא, אִסְתַּלַּק בַּהֲדֵיהּ, וּכְתִיב וַיְרִיצֻהוּ מִן הַבּוֹר, אִסְתַּלַּק מִן דָּא, וְאִתְעַטַּר בִּבְאֵר מַיִם חַיִּים.

Transliteration

Translation

Rabbi Shimon said, Before the incident happened, Joseph was not called righteous. After he guarded the Holy Covenant BY NOT SINNING WITH POTIFAR'S WIFE, he was called Righteous and the grade of the Holy Covenant, YESOD, decorated him. He who was first in the dungeon, THE KLIPAH, rose from it. It is written, "and they brought him hastily out of the dungeon," for he had ascended from THE KLIPAH and was adorned with a well of living water, THE SHECHINAH.

chanoch's Commentary

If one gives up hope one can never rise from the Klipah. Once Joseph started to raise himself from the klipah - depression then HaShem continued to support him to raise even higher. there is a verse in Psalms or Proverbs that mirrors this idea. to parphrase - human take the first step and then HaShem helps you. You human must take that first step.

Pasook 36. from the Zohar Sulam Commentary on Parasha Mikketz

וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא אֶת יוֹסֵף, לִקְרֹא לְיוֹסֵף מִבָּעֵי לֵיהּ. אֶלָּא וַיִּקְרָא אֶת יוֹסֵף: דָּא קוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִיב עַד עֵת בֹּא דְבָרוֹ אִמְרַת יי' צְרָפָתְהוּ. עַד עֵת בֹּא דְבָרוֹ, הה"ד וַיּקְרָא אֶת יוֹסֵף, כְּתִיב הָכָא וַיִּקְרָא אֶת יוֹסֵף, וּכְתִיב הָתָם וַיִּקְרָא אֶל משֶׁה. וַיְגַלַּח וַיְחַלֵּף שִׂמְלוֹתָיו, בְּגִין יְקָרָא דְמַלְכָּא, וְהָא אוֹקְמוּהָ.

Transliteration

Translation

"Then Pharaoh sent and called Joseph." HE SAID, It should have been written "to call Joseph" INSTEAD OF "AND CALLED," WHICH INTERRUPTS THE PHRASE. HE ANSWERS, It was the Holy One, blessed be He, WHO CALLED TO BRING HIM FROM THE PIT, as it is written, "until the time that His word came to pass, the word of Hashem had tested him" (Tehilim 105:19). The verse, "until the time that His word came to pass" is similar to the phrase, "and called Joseph," FOR IT WAS THE HOLY ONE, BLESSED BE HE, WHO CALLED HIM. It is written here "and called Joseph" and elsewhere "And He called to Moses" (Vayikra 1:1). IN BOTH PASSAGES, IT WAS THE HOLY ONE, BLESSED BE HE, WHO CALLED HIM. "And he shaved himself, and changed his garments" out of respect for the king, AS HE HAD TO STAND BEFORE PHARAOH.

chanoch's Commentary

This pasuk is clear as written and it is also important to know that HaShem does the action of calling someone even if the words come out of the mouths of human beings.

Pasook 37. from the Zohar Sulam Commentary on Parasha Mikketz

ר' אֶלְעָזָר פְּתַח, וַיָּבֹא יִשְׂרָאֵל מִצְרַיִם וְיַעֲקֹב גָּר בְּאֶרֶץ חָם. תָּא חֲזֵי, דְּקוּדְשָׁא בְּרִיךְ הוּא מְגַלְגֵּל גִּלְגּוּלִין בְּעַלְמָא, וּמְקַיֵּים אֱסָרִין וְקִיּוּמִין, בְּגִין לְקַיְימָא קִיּוּמָא וּגְזֵרָה דְּאִיהוּ גָּזֵיר.

Transliteration

Translation

Rabbi Elazar opened the discussion with the verse, "So Yisrael came into Egypt; and Jacob sojourned in the land of Ham" (Vayikra 1:23). Come and behold, The Holy One, blessed be He, directs events and fulfills vows and oaths in order to fulfill the vow and edict He decreed.

chanoch's Commentary

I do not remember seeing the phrase "land of Ham" before. When i searched the reference it is incorrect since Chapter 1 of Vayikra has only 17 Verses. Does anyone else have information as to what is the reference verse? The phrase "Land of Ham" does describe the continent of Africa, although this is not certain.

Pasook 38. from the Zohar Sulam Commentary on Parasha Mikketz

דְּהָא תְּנַן, אִלְּמָלֵא חֲבִיבוּ וּרְחִימוּ דִּרְחֵים קוּדְשָׁא בְּרִיךְ הוּא לַאֲבָהָן, הֲוָה אִתְחֲזֵי לְנָחֲתָא יַעֲקֹב לְמִצְרַיִם בְּשַׁלְשְׁלֵי דְּפַרְזְלָא, וּבִרְחִימוּ דִלְהוֹן, שַׁלְטֵיהּ לְיוֹסֵף בְּרֵיהּ, וַעֲבַד לֵיהּ מַלְכָּא דְשַׁלִּיטָא עַל כָּל אַרְעָא, וְנָחֲתוּ כֻּלְּהוּ שִׁבְטִין בִּיקָרָא, וְיַעֲקֹב כְּמַלְכָּא.

Transliteration

Translation

We have learned that were it not for the fondness and affection the Holy One, blessed be He, bore for the Patriarchs, Jacob would have had to go down to Egypt in iron chains. In His love for them, He made Joseph, His son, ruler and governor over the whole land. The tribes then went to Egypt honored, and Jacob was as a king.

chanoch's Commentary

This pasuk is repeating information from a midrash. Or does it mean that the midrash repeats the Zohar.

Pasook 39. from the Zohar Sulam Commentary on Parasha Mikketz

תָּא חֲזֵי, מַה כְּתִיב וַיָּבֹא יִשְׂרָאֵל מִצְרַיִם וְיַעֲקֹב גָּר בְּאֶרֶץ חָם, כֵּיוָן דִּכְתִיב וַיָּבֹא יִשְׂרָאֵל מִצְרַיִם, לָא יְדַעְנָא דְּיַעֲקֹב גָּר בְּאֶרֶץ חָם, אַמַּאי אִצְטְרִיךְ הָא. אֶלָּא וַיָּבֹא יִשְׂרָאֵל מִצְרַיִם: דָּא קוּדְשָׁא בְּרִיךְ הוּא. וְיַעֲקֹב גָּר בְּאֶרֶץ חָם: דָּא יַעֲקֹב, דְּהָא בְּגִינֵיהּ דְּיַעֲקֹב וּבְנוֹי, אֲתָא שְׁכִינְתָּא לְמִצְרַיִם, וְקוּדְשָׁא בְּרִיךְ הוּא גִּלְגֵּל גִּלְגּוּלִין, וְאָחֵית לֵיהּ לְיוֹסֵף בְּקַדְמֵיתָא, דְּבִזְכוּתֵיהּ אִתְקַיַּים בְּרִית בַּהֲדֵיהּ, וְשַׁלְטֵיהּ עַל כָּל אַרְעָא.

Transliteration

Translation

Come and behold, It is written, "So Yisrael came into Egypt; and Jacob sojourned in the land of Ham." HE ASKS, Because it is written, "So Yisrael came into Egypt," it is understood that Jacob sojourned in the land of Ham. Why should he have added it? HE REPLIES, "so Yisrael came into Egypt" refers to the Holy One, blessed be He, NAMELY, ZEIR ANPIN CALLED YISRAEL, AND "and Jacob sojourned in the land of Ham" refers to Jacob, because it was for the sake of Jacob, and his sons that the Shechinah came down to Egypt. The Holy One, blessed be He, planned events so that Joseph was brought down first; for as a result of his merit, the covenant dwelt with him and made him ruler over the whole land.

chanoch's Commentary

This is an important clarification of the process and the idea of cause being spiritual - meaning Zeir Anpin precedes Jacob the human being. i have never heard the reason why Jacob would have had gone into Egypt in chains. also why does Yesod replace Tiferet in this idea of going down in chains?

Pasook 40. from the Zohar Sulam Commentary on Parasha Mikketz

מַה כְּתִיב, שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ מוֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ. ר' שִׁמְעוֹן אֲמַר, כְּתִיב יי' מַתִּיר אֲסוּרִים וגו', וְהָכָא כְּתִיב, שָׁלַח מֶלֶךְ וַיַּתִּירֵהוּ, אַמַּאי מוֹשֵׁל עַמִּים וַיְפַתְּחֵהוּ. אֶלָּא שָׁלַח מֶלֶךְ: דָּא קוּדְשָׁא בְּרִיךְ הוּא. מוֹשֵׁל עַמִּים: דָּא קוּדְשָׁא בְּרִיךְ הוּא. שָׁלַח מֶלֶךְ, מֶלֶךְ עִלָּאָה שָׁלַח וַיַּתִּירֵהוּ, וּמַאן אִיהוּ דְּשָׁלַח, דָּא מַלְאָךְ הַגּוֹאֵל, דְּאִיהוּ מוֹשֵׁל עַמִּים, דְּאִיהוּ מוֹשֵׁל עַל תַּתָּאֵי. וְכֹלָּא מֵעִם קוּדְשָׁא בְּרִיךְ הוּא אִיהוּ.

Transliteration

Translation

It is written, "The king sent and loosed him: and the ruler of the people let him go free" (Tehilim 105:20). Rabbi Shimon said, It is written, "Hashem looses the prisoners" (Tehilim 146:7), and "The king sent and loosed him." Why DID HE REPEAT THE THOUGHT BY SAYING, "and the ruler of the people let him go free?" HE ANSWERS, "The king" is the Holy One, blessed be He, and the "ruler of the people" is the Holy One, blessed be He. THE MEANING OF THE VERSE IS, "The king" refers to the supernal king, ZEIR ANPIN, who "sent and loosed him." Whom did he send? The redeeming angel, THE NUKVA, who is "ruler of the people" and rules below IN THE LOWER WORLD. All comes from the Holy One, blessed be He.

chanoch's Commentary

the verse is explaining the duplication of the ideas "loosed him" and let him go free.

Pasook 41. from the Zohar Sulam Commentary on Parasha Mikketz

וַיְרִיצֻהוּ חָסֵר וא"ו, וּמַאן אִיהוּ, דָּא קוּדְשָׁא בְּרִיךְ הוּא. בְּגִין דְּהָא לֵית מַאן דְּאָסִיר וּפַתַּח, בַּר קוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִיב יִסְגֹּר עַל אִישׁ וְלֹא יִפָּתֵחַ. וּכְתִיב וְהוּא יַשְׁקִיט וּמִי יַרְשִׁיעַ וְיַסְתֵּר פָּנִים וּמִי יְשׁוּרֶנּוּ וְעַל גּוֹי וְעַל אָדָם יָחַד, דְּהָא כֹּלָּא בֵּיהּ, וּכְתִיב וּכְמִצְבְּיֵהּ עָבֵד בְּחֵיל שְׁמַיָא. וְדָארֵי אַרְעָא וְלָא אִיתַי דִי יְמַחֵי בִידֵיהּ וְיֵאמַר לֵיהּ מָה עֲבַדְתְּ, וּבְגִין כָּךְ כְּתִיב וַיְרִיצֻהוּ מִן הַבּוֹר וגו'.

Transliteration

Translation

The word, vayritzuhu ("and they brought him hastily") is spelled without the letter Vav TO INDICATE THAT IT IS SINGULAR INSTEAD OF PLURAL. Who BROUGHT HIM HASTILY FROM THE DUNGEON? The Holy One, blessed be He, for there is no one else who imprisons and frees people from prison, as it is written, "He shuts up a man, and there can be no opening" (Iyov 12:14) and "When He gives quietness, who then can condemn? and when He hides His face, who then can behold Him? Whether against a nation, or against a man alike" (Iyov 34:29). For everything depends upon Him, as it is written, "and He does according to His will in the host of heaven, and among the inhabitants of the earth: and none can stay His hand, or say to Him, What do you?" (Daniel 4:32). Hence it is written, "and they (he) brought him hastily out of the dungeon," THAT IS, THE HOLY ONE, BLESSED BE HE, BROUGHT HIM HASTILY OUT OF THE DUNGEON.

chanoch's Commentary

Does hastily mean quickly? Or does it have a different meaning.

Pasook 42. from the Zohar Sulam Commentary on Parasha Mikketz

מַאי וַיְרִיצֻהוּ. כד"א יֶעְתַּר אֶל אֱלוֹהַּ וַיִּרְצֵהוּ, כְּגַוְונָא דָא וַיְרִיצֻהוּ מִן הַבּוֹר, וּלְבָתַר וַיָּבֹא אֶל פַּרְעֹה. דָּבָר אֲחֵר וַיְרִיצֻהוּ, דְּאַמְשֵׁיךְ עֲלֵיהּ חוּטָא דְחֶסֶד, לְמֵיהַב לֵיהּ חִנָּא קַמֵּיהּ דְּפַרְעֹה, אֱלֹהִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה, בְּגִין לְאַקְדָּמָא לֵיהּ שָׁלוֹם, וּלְמִפְתַּח בְּשָׁלוֹם.

Transliteration

Translation

He asks, What is the meaning of "and he brought him hastily (Heb. vayritzuhu)?" HE REPLIES, As "he shall pray to Eloha, and He will be favorable to him (Heb. vayretzehu)" (Iyov 33:26) MEANS THE HOLY ONE, BLESSED BE HE, WAS FAVORABLE TO HIM, so the verse "and he brought him hastily out of the dungeon" MEANS THAT THE HOLY ONE, BLESSED BE HE, WAS FAVORABLE TO HIM. Then he was brought before Pharaoh. Another explanation is that vayritzuhu IS DERIVED FROM WILL (Heb. RATZON) AND GRACE, for He drew upon him a thread of grace so he will find grace before Pharaoh. HE ADDRESSED HIM WITH, "Elohim shall give Pharaoh an answer of peace" to hasten to greet him and open HIS SPEECH with THE WORD "peace."

chanoch's Commentary

If only people would read the Zohar we would find the instruction on how to speak to superiors and to friends and families as well.

Pasook 43. from the Zohar Sulam Commentary on Parasha Mikketz

רִבִּי אַבָּא אֲמַר, תָּא חֲזֵי, בְּהַהוּא רָשָׁע דְּפַרְעֹה, דְּאִיהוּ אֲמַר, לֹא יָדַעְתִּי אֶת ה', וּפַרְעֹה חַכִּים הֲוָה מִכָּל חֳרָשׁוֹי, אֶלָּא וַדַּאי שְׁמָא דֵּאלֹהִים הֲוָה יָדַע, דְּהָא כְתִיב הֲנִמְצָא כָזֶה אִישׁ אֲשֶׁר רוּחַ אֱלֹקִים בּוֹ. וּבְגִין דְּמֹשֶׁה לָא אֲתָא לְגַבֵּיהּ אֶלָּא בִּשְׁמָא דַּה', וְלֹא בִּשְׁמָא דֵּאלֹהִים, וְדָא הֲוָה קַשְׁיָא קַמֵיהּ מִכֹּלָּא, דְּאִיהוּ הֲוָה יָדַע דְּהָא שְׁמָא דָא אִיהוּ שַׁלִּיט בְּאַרְעָא, וּבִשְׁמָא דַּה' לָא הֲוָה יָדַע, וְעַל דָּא קַשְׁיָא קַמֵּיהּ שְׁמָא דָא.

Transliteration

Translation

Rabbi Aba said, Come and behold the wicked Pharaoh, who said, "I know not Hashem (Yud Hei Vav Hei)" (Shemot 5:2). As he was wiser than all his magicians, HOW COULD HE HAVE NOT KNOWN YUD HEI VAV HEI? HE ANSWERS, Assuredly he knew the name of Elohim, as it is written, "Can we find such a one as this is, a man in whom is the spirit of Elohim" (Beresheet 41:38). However, because Moses came before him with the name of Hashem only, it was hard for him to understand anything more, for he knew that ELOHIM was ruler over the land, but he did not know the name Hashem. Therefore he found this name difficult to grasp.

chanoch's Commentary

Pharaoh is a left column soul. As a left column soul it is difficult to connect to a right column concept. This is my opinion. This is why Pharaoh could not relate to the Name HaShem.

Pasook 44. from the Zohar Sulam Commentary on Parasha Mikketz

וְדָא הוּא דִכְתִיב וַיְחֲזֵק ה' אֶת לֵב פַּרְעֹה, דְּמִלָּה דָא הֲוָה אַתְקֵיף לִבֵּיהּ, וְאַקְשֵׁי לֵיהּ, וְעַל דָּא מֹשֶׁה לֹא אוֹדַע לֵיהּ מִלָּה דִּשְׁמָא אָחֳרָא, אֶלָא שְׁמָא דַּה' בִּלְחוֹדוֹי, וְאוֹקְמוּהָ.

Transliteration

Translation

This is why it is written, "And Hashem hardened the heart of Pharaoh." It was the word YUD HEI VAV HEI that hardened his heart and made him headstrong. Moses, therefore, spoke to him only by the name Yud Hei Vav Hei, as has already been explained.

chanoch's Commentary

Actually the idea of hardening Pharaoh heart is to bring someone who is under coercion to be without coercion. When this happens then the person moves to a state of being able to make a free will decision. If one is under coercion there can be no free will. When one is looking at the destruction of ones society and or country one is incapable of making a free will decision. Pharaoh just did not want to let the Children of Israel go and when in a state of free will decision chose to continuing the destruction.

Pasook 45. from the Zohar Sulam Commentary on Parasha Mikketz

פְּתַח וַאֲמַר מִי כַּה' אֱלֹקֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת וגו' מִי כַּה' אֱלֹקֵינוּ הַמַּגְבִּיהִי לָשָׁבֶת, דְּאִסְתַּלַּק מֵעַל כָּרְסֵי יְקָרֵיהּ, וְלָא אִתְגְּלֵי לְתַתָּא, בְּשַׁעְתָּא דְּלָא אִשְׁתַּכָּחוּ זַכָּאִין בְּעַלְמָא, הָא אִיהוּ אִסְתַּלַּק מִנַּיְיהוּ, וְלָא אִתְגְּלֵי לְהוֹ. הַמַּשְׁפִּילִי לִרְאוֹת, בְּשַׁעְתָּא דְּזַכָּאִין אִינוּן דְּאִשְׁתַּכָּחוּ בְּעַלְמָא. קוּדְשָׁא בְּרִיךְ הוּא נָחֵית בְּדַרְגּוֹי לְקִבְלֵהוֹן דְּתַתָּאֵי, לְאַשְׁגָּחָא עַל עַלְמָא, לְאוֹטָבָא לְהוֹ.

Transliteration

Translation

He opened the discussion with the verse, "Who is like Hashem our Elohim, who is enthroned on high, who looks far down to behold" (Tehilim 113:5-6): "Who is like Hashem our Elohim, who is enthroned on high" MEANS THAT He rises above His Throne of Glory not to be revealed below. For when there are no righteous to be found in the world, He is gone from them and does not reveal Himself to them. The phrase, "who looks far down to behold" REFERS TO the time when the righteous are found in the world, and the Holy One, blessed be He, descends to the lower beings to take care of the world and do good by them.

chanoch's Commentary

We have a teaching that there are always 36 Tzadikim in the world. How do we reconcile this idea that there are moments when there is no Tzadikim in the world as expressed in the above pasuk? The reconciliation is to realize that there is a difference between concealed and revealed. when the revealed Tzadikim are concealed by the spiritual system as has happened in this generation, in my opinion. Actually there are 72 Tzadikim some are concealed and some are revealed.

Pasook 46. from the Zohar Sulam Commentary on Parasha Mikketz

דְּהָא כַּד זַכָּאִין לָא אִשְׁתַּכָּחוּ בְּעַלְמָא, אִיהוּ אִסְתַּלַּק, וְאַסְתֵּיר אַנְפִּין מִנַּיְיהוּ, וְלֹא אַשְׁגַּח עֲלַיְיהוּ, בְּגִין דְּצַדִּיקַיָּיא אִינוּן יְסוֹדָא וְקִיּוּמָא דְעַלְמָא, דִּכְתִיב וְצַדִּיק יְסוֹד עוֹלָם.

Transliteration

Translation

For when there are no righteous men in the world, He is gone, hides His face from them, and does not pay attention to them. This is because the righteous are the foundation and existence of the world, as it is written, "and the righteous is an everlasting foundation (or: the foundation of the world)" (Mishlei 10:25).

chanoch's Commentary

This pasuk is describing the spiritual laws of concealing the face of HaShem or revealing the face of HaShem based on the personal actions of people.

Pasook 47. from the Zohar Sulam Commentary on Parasha Mikketz

וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא לָא גַּלֵּי שְׁמֵיהּ קַדִּישָׁא, בַּר לְיִשְׂרָאֵל בִּלְחוֹדוֹי, דְּאִינוּן חוּלַק עַדְבֵיהּ וְאַחְסַנְתֵּיהּ, וְעַלְמָא פָּלֵיג לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, לִמְמַנָּן תְּרֵיסִין, וְהָא אִתְּמָר דִּכְתִיב בְּהַנְחֵל עֶלְיוֹן גּוֹיִם וגו'. וּכְתִיב כִּי חֵלֶק ה' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ.

Transliteration

Translation

The Holy One, blessed be He, therefore revealed His Holy Name to Yisrael alone, who are His portion, lot and inheritance. The Holy One, blessed be He, divided the world among the mighty chieftains, THE SEVENTY MINISTERS. This we have learned from the verse, "He set the borders of the people... For Hashem's portion is His people; Jacob is the lot of His inheritance" (Devarim 32: 8-9).

chanoch's Commentary

Do you think that HaShem revealed His Name to Israel alone? Do you know what is HaShem's Name? Do you call upon HaShem as recommended by the verses in Psalm and Proverbs? What do you think is the purpose of this pasuk?

Pasook 48. from the Zohar Sulam Commentary on Parasha Mikketz

רִבִּי חִיָּיא וְרִבִּי יוֹסֵי הֲווֹ אָזְלֵי בְאָרְחָא, אָמַר רָבִּי יוֹסֵי לְרִבִּי חִיָּיא תְּוַוהְנָא עַל הַאי דְּקָאֲמַר שְׁלֹמֹה, כָּל מִלּוֹי סְתִימִין וְלָא אִתְיָידְעוּן, דְּהָא קֹהֶלֶת סְתִים סְתִימִין.

Transliteration

Translation

Rabbi Chiya and Rabbi Yosi were walking together. Rabbi Yosi said, I wonder about the words of King Solomon, for all his speeches are obscure, and the words of Kohelet are vague.

chanoch's Commentary

If the language was Aramaic then the translation would be the words of Kohelet and King Solomon are meant to persuade. in my opinion, this helps to explain why this verse is separated from the next verse. There seems to be no reason for this pasuk. What does it add to our knowledge? you answer for yourselves.

Pasook 49. from the Zohar Sulam Commentary on Parasha Mikketz

פְּתַח וַאֲמַר כָּל הַדְּבָרִים יְגֵעִים לֹא יוּכַל אִישׁ לְדַבֵּר לֹא תִשְׂבַּע עַיִן לִרְאוֹת וְלֹא תִמָּלֵא אֹזֶן מִשְׁמוֹעַ, כָּל הַדְּבָרִים יְגֵעִים. וְכִי כָּל הַדְּבָרִים יְגֵעִים אִינוּן לְמַלָּלָא, דְּקָאֲמַר לֹא יוּכַל אִישׁ לְדַבֵּר. וְלֹא תִשְׂבַּע עַיִן לִרְאוֹת. וְלֹא תִמָּלֵא אֹזֶן מִשְׁמוֹעַ, מ"ט אִלֵּין. אֶלָּא בְּגִין דִּתְרֵין מִנְהוֹן, וְאִינוּן עַיְינִין וְאוּדְנִין, לָא קַיָּימִין בִּרְשׁוּתֵיהּ דְּבַר נָשׁ, וּפוּמָא אִיהוּ בִּרְשׁוּתֵיהּ, וְכָל אִלֵּין תְּלַת לָא יָכְלִין לְאַשְׁלָמָא כֹּלָּא, וּלְאַדְבָּקָא כֹּלָּא.

Transliteration

Translation

He began with the verse, "All things are full of weariness; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing" (Kohelet 1:8): HE ASKS, If "all things are full of weariness," are they all too weary to speak? SOME THINGS CLEARLY ARE NOT. He also quoted the verse, "man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing." Why did precisely these occur to him? HE ANSWERS, Two of them eyes and ears are not under a man's control; the mouth, however, is under his control. THUS, HE TEACHES US THAT ALTHOUGH THESE ORGANS COMPRISE ALL THE FACULTIES OF MAN, the tree AND SIMILAR ONES cannot comprehend and conceive everything. THE QUESTION IS THEREFORE SETTLED, FOR "ALL THINGS ARE FULL OF WEARINESS" MEANS THAT THE EYES, EARS, AND MOUTH CANNOT COMPREHEND EVERYTHING.

chanoch's Commentary

"All things toil to weariness..." is another, and i think a better, translation. This helps us to understand this pasuk. Rabbi Ashlag's comments also greatly help us to understand this verse from Kohellet - Ecclesiastes. It is important to realize the limitations of our senses.

Pasook 50. from the Zohar Sulam Commentary on Parasha Mikketz

אֲמַר ר' חִיָּיא, הָכֵי הוּא, דְּדִבּוּרָא דְּבַר נָשׁ לָא יָכֵיל לְמַלָּלָא, וְעַיְינִין לְמֶחֱמֵי, וְאוּדְנִין לְמִשְׁמַע, וְאֵין כָּל חָדָשׁ תַּחַת הַשֶּׁמֶשׁ. וְתָּא חֲזֵי אפי' בִּרְיָין וְקַסְטוֹרִין, דַּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא תַּחַת הַשֶּׁמֶשׁ, לָא יָכְלִין לְמַלָּלָא כָּל מִלִּין דְּעַלְמָא, וְעֵינָא לָא יָכֵיל. לְמִשְׁלַט וּלְמֶחֱמֵי, וְאוּדְנָא לְמִשְׁמָע. וּבְגִין כָּךְ שְׁלֹמֹה דַּהֲוָה יָדַע כָּל מִלָּה, הֲוָה אֲמַר דָּא.

Transliteration

Translation

Rabbi Chiya said, It is so. A man's speech cannot utter, nor the eyes see and the ears hear "and there is nothing new under the sun" (Kohelet 1:9). Come and behold, Even the ghosts and spirits that the Holy One, blessed be He, formed under the sun cannot say all that there is in the world, nor can the eye see or the ear hear. Solomon, who knew everything, therefore said this.

chanoch's Commentary

People need to understand what is the meaning of "under the sun". Without this knowledge this pasuk is confusing. "Under the sun" means under Tiferet in the Tree of Life. Remember Tiferet actually is above Chesed and Gevurah just like Keter is above Chochmah and Binah. "Under the sun" implies the emotions. In other words know that your emotions are clearly an illusion because they change. Just as the senses create illusion the emotions are an effect of this illusion created by the senses.

Pasook 51. from the Zohar Sulam Commentary on Parasha Mikketz

וְתָּא חֲזֵי, כָּל עוֹבָדִין דְּעַלְמָא, בְּכַמָּה קַסְטְרִין תַּלְיָין, וְכָל בְּנֵי עַלְמָא לָא יָדְעִין, וְלָא מַשְׁגִּיחִין עַל מַה קָּיְימֵי בְּעַלְמָא, וַאֲפִילּוּ שְׁלֹמֹה מַלְכָּא, דַּהֲוָה חֲכָמִים מִכָּל בְּנֵי עַלְמָא, לָא יָכֵיל לְקָיְימָא בְּהוֹ.

Transliteration

Translation

Come and behold, All actions in the world depend on many chieftains, FOR THERE IS NOT ONE HERB BELOW THAT HAS NOT A CHIEF OVER IT, WHO STRIKES IT AND COMMANDS, "GROW." Yet all the people in the world do not know or care about THEIR ROOTS OR why they are in the world. For even King Solomon, who was wiser than any other man, could not grasp them.

chanoch's Commentary

there is a hint in this pasuk that is truly important. Always ask What is the root of something? Even when you can not possibly know the root since it is in a spiritual level, still the vessel called question will give you a better relationship to the actual root cause.

Pasook 52. from the Zohar Sulam Commentary on Parasha Mikketz

פְּתַח וַאֲמַר, אֶת הַכֹּל עָשָׂה יָפֶה בְּעִתּוֹ גַּם אֶת הָעוֹלָם, נָתַן בְּלִבָּם מִבְּלִי אֲשֶׁר לֹא יִמְצָא הָאָדָם אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה הָאֱלֹקִים וגו'. תָּא חֲזֵי, זַכָּאִין אִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא וְיָדְעֵי לְאִסְתַּכָּלָא בְּרוּחָא דְחָכְמָתָא. אֶת הַכֹּל עָשָׂה יָפֶה בְּעִתּוֹ, כָּל עוֹבָדִין דַּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא בְּעַלְמָא, בְּכָל עוֹבָדָא וְעוֹבָדָא, אִית דַּרְגָּא מְמַנָּא עַל הַהוּא עוֹבָדָא בְּעַלְמָא, הֵן לְטַב הֵן לְבִישׁ. מִנְּהוֹן דַּרְגִּין לִימִינָא, וּמִנְהוֹן דַּרְגִּין לִשְׂמָאלָא, אָזֵיל בַּר נָשׁ לִימִינָא, הַהוּא עוֹבָדָא דְּעָבֵיד, הַהוּא דַרְגָּא מְמַנָּא לְהַהוּא סִטְרָא, וְעָבֵיד לֵיהּ סִיּוּעָא, וְכַמָּה אִינוּן דִּמְסַיְיעֵי לֵיהּ. אָזַל בַּר נָשׁ לִשְׂמָאלָא, וְעָבֵיד עוֹבָדוֹי, הַהוּא עוֹבָדָא דְּעָבֵיד, מְמַנָּא אִיהוּ לְהַהוּא סִטְרָא, וְקָא מְקַטְרֵג לֵיהּ, וְאוֹבִיל לֵיהּ לְהַהוּא סִטְרָא, וְאַסְטֵי לֵיהּ. וּבְגִין כָּךְ, הַהוּא עוֹבָדָא דְּעָבֵיד בַּר נָשׁ כִּדְקָא חָזֵי, הַהוּא מְמַנָּא דִסְטַר יְמִינָא, קָא מְסַיֵּיעַ לֵיהּ, וְדָא הוּא בְּעִתּוֹ, יָפֶה בְּעִתּוֹ, דְּהַהוּא עוֹבָדָא מִתְקַשְּׂרָא בְּעִתּוֹ, כִּדְקָא חָזֵי לֵיהּ.

Transliteration

Translation

He opened the discussion by quoting: "He has made every thing beautiful in its time, also He has set the world in their heart, so that no man can find out the work which the Elohim has made" (Kohelet 3:11): Come and behold, Happy are those who study the Torah and know how to observe with the spirit of wisdom. "He has made every thing beautiful in its time" REFERS TO all the works that the Holy One, blessed be He, performed in the world. Over every action in the world there is a grade in charge, either for good or for evil. THESE ARE THE 28 TIMES MENTIONED BY KOHELET, FOURTEEN FOR GOOD ON THE RIGHT IN THE SECRET OF THE SHECHINAH, AND FOURTEEN FOR EVIL ON THE LEFT, IN THE SECRET OF THE OTHER SIDE THAT PUNISHES MEN. From them, some grades go to the right and some to the left. When a man goes to the right, the deed he performs, the grade appointed over that RIGHT side, gives him help and he has many helpers. If a man goes to the left and performs a certain deed, the chief of the LEFT side denounces him for that deed, conducts him to that side and leads him astray. Therefore when a man acts worthily, the chief of the right side helps him. The "in its time" referred to in the phrase, "beautiful in its time" tells us that the deed was properly connected to "its time," to the Nukva called time. The secret of the fourteen times for good is their being on the right. Through the punishments of the fourteen times for evil, a man chooses the fourteen times on the right and cleaves to the Shechinah. It is found then, that He has made every thing beautiful in its time."

chanoch's Commentary

Do you know good? Do you know evil? The answers to these questions depends on your spiritual level. The higher level is to follow the path of Torah and therefore there is no evil only a goading aspect of process. As to the lower level, there is always ethics and morals to fall back upon and then when someone does not use these tools but falls below the ethics and morals those who use these tools find themselves at the possible detrimental level.

Pasook 53. from the Zohar Sulam Commentary on Parasha Mikketz

גַּם אֶת הָעוֹלָם נָתַן בְּלִבָּם. כָּל עַלְמָא, וְכָל עוֹבָדוֹי דְעַלְמָא, לָאו אִינוּן אֶלָּא בִּרְעוּתָא דְלִבָּא, כַּד סָלֵיק בִּרְעותָא דְבַר נָשׁ. זַכָּאִין אִנּוּן צַדִּיקַיָּא דְּאַמְשִׁיכוּ עוֹבָדִין טָבִין, לְאוֹטָבָא לוֹן, וּלְכָל עַלְמָא, וְאִינוּן יָדְעִין לְאִתְדַּבְּקָא בְּעֵת שָׁלוֹם, וּבְחֵילָא דִצְדָקָה דְּעָבְדִין לְתַתָּא, אִינוּן מָשְׁכִין לְהַהוּא דַרְגָּא דְּאִקְרֵי כָּל, לְאַנְהָרָא בְּעִתּוֹ.

Transliteration

Translation

"...also He has set the world in their heart." This means that the world and all its actions are not bound to holiness except through the heart's desire when desire rises in man, WHICH IS THE SECRET OF THE VERSE, "KNOW THEREFORE THIS DAY, AND CONSIDER IT IN YOUR HEART" (DEVARIM 4:39). Happy are the righteous who draw BY THEIR HEART'S DESIRE good deeds that benefit them and the whole world, and who know how to be attached to the "time of peace" (Kohelet 3:8), THAT IS, TO THE TIME OF HIGH UNION CALLED PEACE. By the strength of charity that they give below, they cause the grade called all (lit. 'everything'), YESOD, to illuminate "in its time," THE NUKVA.

chanoch's Commentary

Is there a single desire in the heart or multiple desires? the language in the Torah hints at a single desire. What is that desire? My teachers taught me that this desire is to be closer to HaShem than i am at this moment in time. If you know this statement to be truth then you will be assisted in drawing good deeds to your actions and thus benefits.

Pasook 54. from the Zohar Sulam Commentary on Parasha Mikketz

וַוי לוֹן לְחַיָּיבַיָא, דְּלָא יָדְעִין עֵת דְּהַהוּא עוֹבָדָא, וְלָא מַשְׁגִּיחִין לְמֶעְבַּד עוֹבָדֵיהוֹן בְּעַלְמָא עַל תִּקּוּנָא דְאִצְטְרִיךְ לֵיהּ לְעַלְמָא, וּלְאַתְקָנָא עוֹבָדָא בְּהַהוּא דַרְגָּא דְּאִתְחֲזֵי לֵיהּ, מַאי טַעְמָא, בְּגִין דְּלָא יָדְעִין.

Transliteration

Translation

Woe to the wicked who do not know the time, NAMELY THE TIME OF PEACE, for the action and do not pay attention, so that they perform their actions for the sake of needed improvement in the world and correct the deed in its appropriate grade. This means that they do not elevate Mayin Nukvin (Female Waters) by their works to supernal union, which is the secret of "time of peace." They do not do so, because they do not know this.

chanoch's Commentary

Here is a pasuk that expresses the Kabbalistic teaching that the right action at the right place and the right time is a good deed while any action that has the word wrong replacing right in the 3 phrases nullifies the statement.

Pasook 55. from the Zohar Sulam Commentary on Parasha Mikketz

וְעַל דָּא אִתְיְיהֵב כֹּלָּא בִּרְעוּתְהוֹן דִּבְנֵי נָשָׁא, דִּכְתִיב מִבְּלִי אֲשֶׁר לֹא יִמְצָא הָאָדָם אֶת הַמַּעֲשֶׂה אֲשֶׁר עָשָׂה הָאֱלֹקִים מֵרֹאשׁ וְעַד סוֹף, וּבְגִין כָּךְ דְּאִינוּן עוֹבָדִין לָא אִתְעֲבִידוּ לְאַתְקָנָא בְּדַרְגַּיְיהוּ כִּדְקָחָזֵי, דְּיִתְכְּלֵיל עוֹבָדָא דָא בְּדַרְגָּא דָא, כֹּלָּא כְּתִקּוּנָא אֶלָּא כְּפוּם רְעוּתָא דְּבַר נָשׁ, מַה כְּתִיב בַּתְרֵיהּ יָדַעְתִּי כִּי אֵין טוֹב בָּם כִּי אִם לִשְׂמוֹחַ וְלַעֲשׂוֹת טוֹב בְּחַיָּיו. יָדַעְתִּי כִּי אֵין טוֹב בָּם, בְּאִינוּן עוֹבָדִין, דְּלָא אִתְעֲבִידוּ כִּדְקָא יָאוֹת, כִּי אִם לִשְׂמוֹחַ, בְּכָל מַה דְּיֵיתֵי עֲלוֹי, וּלְמֵיהַב הוֹדָאָה לְקוּדְשָׁא בְּרִיךְ הוּא, וְלַעֲשׂוֹת טוֹב בְּחַיָּיו, דְּהָא אִי הַהוּא עוֹבָדָא גָרֵים לֵיהּ בִּישָׁא, בְּגִין הַהוּא דַרְגָּא דְקָא מְמַנָּא עֲלוֹי, אִית לֵיהּ לְמֶחֱדֵי בֵּיהּ, וּלְאוֹדָאָה עֲלֵיהּ, דְּאִיהוּ גָּרֵים לֵיהּ לְנַפְשֵׁיהּ, וְאִיהוּ אָזֵיל בְּלָא יְדִיעָא, כְּצִיפֳרָא דָא בְּגוֹ קוֹסְטִירָא.

Transliteration

Translation

Therefore everything is given to man's desire, as it is written, "so that no man can find out the work which the Elohim has made from the beginning to the end" (Kohelet 3:11). Because these deeds were not performed with the intention of correcting them according to their appropriate grades, that is, to include the deeds in their CORRESPONDING grade, they are accomplished according to man's desire, IN STUBBORNNESS. Of this, it is written, "I know that there is nothing good in them, but to rejoice, and to do good in his life" (Ibid. 12). "I know there is nothing good in them" in the deeds that are not properly performed WITH THE PURPOSE OF CORRECTING "but to rejoice" at whatever comes upon him, EITHER GOOD OR BAD, to thank the Holy One, blessed be He, "and to do good in his life." HE ASKS, WHY SHOULD HE REJOICE AT EVIL? He answers, If the deed brought evil consequences because of the grade appointed over it ON THE LEFT SIDE, he should rejoice and be thankful FOR THE EVIL HE DESERVED, for he himself caused all this by going without knowledge as a bird falling into a snare. Now that he obtained knowledge because of the punishment, he would know "to do good in his life." One should, therefore, rejoice and be thankful for punishment.

chanoch's Commentary

the verse is explaining there is no evil ever. How does one explain that something like the Showa was actually good? Because it was the right actions for those people who experienced its effect - at the right place - Poland and Germany - at the right time - just before the establishment of the modern state of Israel. At the same time it was not a good action for those people who treated human beings as less than human. This was a repetition of the slavery in Egypt at the moment just prior to the Exodus.

Pasook 56. from the Zohar Sulam Commentary on Parasha Mikketz

וְכָל דָּא מְנָלָן, דִּכְתִיב כִּי גַּם לֹא יֵדַע הָאָדָם אֶת עִתּוֹ, כַּדָּגִים הַנֶּאֱחָזִים בִּמְצוֹדָה רָעָה וְכַצִּפֳּרִים הָאֲחוּזוֹת בַּפָּח כָּהֵם יוּקָשִׁים בְּנֵי הָאָדָם לְעֵת רָעָה כְּשֶׁתִּפּוֹל עֲלֵיהֶם פִּתְאוֹם. כִּי גַּם לֹא יָדַע הָאָדָם אֶת עִתּוֹ. מַאי עִתּוֹ, עִתּוֹ דְּהַהוּא עוֹבָדָא דְּקָא עָבֵיד, כְּמָה דְאַתְּ אָמֵר, אֶת הַכֹּל עָשָׂה יָפֶה בְּעִתּוֹ, וּבְגִין כָּךְ אִינוּן כַּצִּפֳּרִים הָאֲחוּזוֹת בַּפָּח. וּבְגִין כָּךְ זַכָּאִין אִינוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, וְיָדְעֵי אוֹרְחוֹי וּשְׁבִילוֹי דְּאוֹרַיְיתָא דְּמַלְכָּא עִלָּאָה, לְמֵיהַךְ בָּהּ בְּאֹרַח קְשׁוֹט.

Transliteration

Translation

He asks, how do we know THAT A MAN IS WITHOUT KNOWLEDGE? HE ANSWERS, From the verse, "For man also knows not his time, like the fishes that are taken in an evil net, and like the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falls suddenly upon them" (Kohelet 9:12). HE ASKS, What is the time in "For man also knows not his time?" HE REPLIES, "his time" of the deed he has done, as it is written, "He has made every thing beautiful in its time." He is therefore "like the birds that are caught in the snare." Happy then are those who are occupied in the study of the Torah, who know the ways and roads of the Torah of the most High King, because they can walk in it on the path of truth.

chanoch's Commentary

This pasuk hints taht the Happy time is those who study Torah - all levels of Torah not just the literal translated meaning of the Bible.

Pasook 57. from the Zohar Sulam Commentary on Parasha Mikketz

וְתָא חֲזֵי, לְעוֹלָם אַל יִפְתַּח בַּר נַשׁ פּוּמֵיהּ לְבִישׁ, דְּאִיהוּ לָא יָדַע מַאן נָטֵיל הַהִיא מִלָּה, וְכַד לָא יָדַע בַּר נָשׁ אִתְכְּשַׁל בָּהּ, וְצַדִּיקַיָא כַּד פָּתְחֵי פּוּמַיְיהוּ כֻּלְּהוּ שְׁלָם. תָּא חֲזֵי, יוֹסֵף כַּד שָׁרָא לְמַלָּלָא לְפַרְעֹה, מַה כְּתִיב, אֱלֹהִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה. אֲמַר רִבִּי יְהוּדָה, הָא אִתְּמָר, דְּקוּדְשָׁא בְּרִיךְ הוּא חָס עַל שְׁלָמָא דְמַלְכוּתָא, כד"א וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל וְאֶל פַּרְעֹה מֶלֶךְ מִצְרַיִם וְאוֹקְמוּהָ.

Transliteration

Translation

Come and behold, A man should never open his mouth to speak evil, for he knows not who receives his word, and when a man does not know, he may stumble. When the righteous open their mouths, they do so peacefully. When Joseph addressed Pharaoh, he first said, "Elohim shall give Pharaoh an answer of peace." Rabbi Yehuda said, We have learned that the Holy One, blessed be He, cares for the peace of the kingdom, as it is written, "and He gave them a charge to the children of Yisrael, and to Pharaoh the king of Egypt" (Shemot 6:13). And they explained it, meaning to give honor to Pharaoh.

chanoch's Commentary

A Kabblists is required to know the effects of his words, who will be motivated by his words and what will they do due to his words. This is a great responsibility. That is what this pasuk hints.

They Brought Him Hastily Out of Dungeon

Zohar Mikketz - Section 4 - "And They Brought Him Hastily Out of the Dungeon"

Zohar Sulam Commentary on Parasha Mikketz Section 4

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