Zohar Shemot - Section 6 - "Every Man Came With His Household"

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

Zohar Sulam Commentary on Parasha Shemot Section 6

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:

While walking, Rabbi Yosi asks Rabbi Elazar to explain Rabbi Shimon's interpretation of the verse, "And these are the names of the children of Israel" If this verse refers to God and the heavenly hosts and Chariots who went into captivity with Jacob, he asks, what is the meaning of, "Each man and his household came"? Rabbi Elazar confirms Rabbi Shimon's interpretation and discusses the distinction between "the house of Hashem" and "the house of the king." This leads to a brief explanation of the shifting gender attributed to the King and the various grades of angels, the higher level is always referred to as male-which implies an active quality-in relation to the lower level, which is referred to as female, and implies a passive, receptive quality. Thus, he concludes, symbolically, the title verse refers to the angels, who are called "his house." Rabbi Yosi then draws from Rabbi's Elazar's explanation to interpret the verse, "A closed garden is my sister" as a reference to the children of Israel, who must be tended and nurtured, like a garden or vineyard.

The Relevance of the Passage

We learn that a garden must be cultivated, watered, and pruned. Likewise, the Children of Yisrael (which refers to all those who walk the spiritual path) must also be refined and cultivated by "watering" them, or nourishing them with Light. A man uses this Light to be pruned like a tree "“ to uproot and purge all his negative traits and blockages.The greatest source of Light for human beings is the Temple; specifically, the chamber known as the Holy of Holies. From this sacred place emerges the most powerful spiritual forces known to man. Here, the Zohar summons forth the energy of the Temple. These forces cultivate, water, and prune the entire earth, transforming our globe into the greatest of all gardens "“ the Garden of Eden. The ultimate giving-and-receiving relationship emerges "“ The Light of the Creator shares with the Vessel (humanity), and the Vessel receives this Light for the sake of sharing pleasure with the Creator. In this scenario, both the Light and the Vessel, both the Creator and the souls of humanity, are in a sharing mode. Perfection of the world and oneness is thus achieved by this remarkable passage. Our own consciousness is transformed so that we recognize the value of unconditional sharing with others. We become cognizant of the profound pleasure the Creator receives by imparting to mankind. In turn, we deeply cherish all the gifts we have received in our life. Sorrows vanish as fulfillment and thankfulness fill our being.

Pasook 36. from the Zohar Sulam Commentary on Parasha Shemot

וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל. רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי הֲווֹ אַזְלֵי בְּאוֹרְחָא, עַד דַּהֲווֹ אַזְלֵי, אָמַר רִבִּי אֶלְעָזָר לְרִבִּי יוֹסֵי, אַפְתַּח פּוּמָךְ, וְיִנְהֲרוּן מִילָךְ אָמַר לֵיהּ נִיחָא קָמֵיהּ דְּמַר, דְּאֶשְׁאַל מִלָּה חֲדָא דְּקַשְׁיָא לִי, הָא שְׁמַעְנָא מִבּוּצִינָא קַדִּישָׁא, דַּהֲוָה אָמַר, וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא. כָּל אִינּוּן חֵילִין וּמַשְׁרְיָין דְּהֲווֹ נַחְתִּין לְגָלוּתָא בַּהֲדֵי יַעֲקֹב, דִּכְתִּיב, אֵת יַעֲקֹב. מַהוּ דִּכְתִּיב אִישׁ וּבֵיתוֹ בָּאוּ. אָמַר לֵיהּ, וַדַּאי הָכִי הוּא. אֶלָּא הָא תָּנֵינָן, כָּל דִּמְקַבֵּל מֵאָחֲרָא, אִיהוּ בֵּיתָא מֵהַהוּא דְּיָהִיב, וְעַל דָּא אִישׁ וּבֵיתוֹ בָּאוּ.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"And these are the names of the children of Israel" (Shemot 1:1). Rabbi Elazar and Rabbi Yosi were traveling. While they were walking, Rabbi Elazar said to Rabbi Yosi: Open your mouth and let your words illuminate. He said to him, If it pleases my master, may I ask him one thing that I find difficult? I have heard from the Holy Luminary that he used to say that, "And these are the names of the children of Israel," means Yisrael Saba. "WHO CAME INTO EGYPT," MEANS all the hosts and camps OF ANGELS who descended into exile with Jacob, as it is written, "with Jacob"; AND ACCORDING TO THIS IT IS DIFFICULT. Why does it say, "Every man came with his household" (Shemot 1:1)? DO ANGELS HAVE HOUSEHOLDS? He said to him, Certainly it is so THAT THE ANGELS CAME, EACH ONE WITH HIS HOUSEHOLD. For so we have learned, anyone who receives from another is considered as household to the giver. Therefore, "every man came with his household," means the giver and the receiver, which also applies to angels.

chanoch's Commentary

This pasuk is clear as written. We also learn an additional codeword teaching.

Pasook 37. from the Zohar Sulam Commentary on Parasha Shemot

פָּתַח רִבִּי אֶלְעָזָר וְאָמַר, וַיְהִי כְּכַלּוֹת שְׁלֹמֹה לִבְנוֹת אֶת בֵּית ה' וְאֶת בֵּית הַמֶּלֶךְ וְגוֹ'. וְכִי כֵּיוָן דְּאָמַר אֶת בֵּית ה', מַהוּ וְאֶת בֵּית הַמֶּלֶךְ, אִי בְּגִין שְׁלֹמֹה אִתְּמַר, לָאו הָכִי, אֶלָּא אֶת בֵּית ה' דָּא בֵּית הַמִּקְדָּשׁ, וְאֶת בֵּית הַמֶּלֶךְ דָּא קֹדֶשׁ הַקֳּדָשִׁים.

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

Rabbi Elazar opened the discussion saying: "And when Solomon finished building the house of Hashem and the house of the King..." (I Melachim 9:1). HE ASKS, Since it said "the house of Hashem," what is the meaning of, "the house of the King"? You may reason that of Solomon it is said "THE HOUSE OF THE KING," yet it is not so. Indeed, "the house of Hashem," refers to the Temple and "the house of the King" refers to the Holy of Holies.

chanoch's Commentary

Again we learn additional code words. Also the question is an important one. The answer is also enlightening. Do you understand why it is enlightening?

Pasook 38. from the Zohar Sulam Commentary on Parasha Shemot

בֵּית ה' דְּאִיהוּ בֵּית הַמִּקְדָּשׁ כְּגוֹן: עֲזָרוֹת וּלְשָׁכוֹת וּבֵית הָאוּלָם וְהַדְּבִיר, דָּא בֵּית הַמִּקְדָּשׁ, וַדַּאי אִקְרֵי בֵּית ה'. בֵּית הַמֶּלֶךְ: דָּא קֹדֶשׁ הַקָּדָשִׁים, דְּאִיהוּ פְּנִימָאָה דְּכֹלָּא, הַמֶּלֶךְ סְתָם. מֶלֶךְ דָּא, אע"ג דְּאִיהוּ מֶלֶךְ עִלָּאָה, אִיהוּ נוּקְבָּא לְגַבֵּי נְקוּדָה עִלָּאָה, סְתִימָא דְּכֹלָּא. ואע"ג דְּאִיהוּ נוּקְבָּא, אִיהוּ דְּכוּרָא לְגַבֵּי מֶלֶךְ דִּלְתַתָּא, וּבְגִין כָּךְ כֹּלָּא כְּגַוְונָא דָּא וְעַל דָּא, תַּתָּאֵי, בְּרָזָא דָּא כְּתִיב בְּהוּ, אִישׁ וּבֵיתוֹ בָּאוּ.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

AND HE EXPLAINS HIS WORDS, "The house of Hashem" is the Temple, that is, the courtyards, chambers, the hall leading to the interior of the Temple and the sanctuary. This is the Temple, WHICH IS MALCHUT. Most certainly, it is called "the house of Hashem." "The house of the King" is the Holy of Holies which is innermost of all, NAMELY BINAH that is called simply 'King'. This King, though he is Supernal King, is considered female in relation to the Highest Point that is concealed from all, WHICH IS CHOCHMAH. But even though it is female, nevertheless it is male compared to the king below, WHICH IS ZEIR ANPIN MEANING THAT THE HIGHER LEVEL IS ALWAYS CONSIDERED MALE IN RELATION TO THE LOWER, AND THE LOWER IS CONSIDERED FEMALE. YET, IN COMPARISON TO WHAT IS STILL LOWER, IT IS CONSIDERED MALE. AND SO IT IS ALWAYS. Therefore, everything is in this way. Of the lower beings, THE ANGELS THAT DESCENDED WITH JACOB INTO EGYPT, it is written, "every man came with his household," even though they do not have households, for "man with his household" means male and female. For every higher level among them is considered as male in relation to the lower level, and every lower level is considered as female to the higher level and male to its lower level.

chanoch's Commentary

This pasuk is clear as written. It also creates confusion with respect to the current spiritual development of female and male. As the moon grows to the level of the sun the question can be asked Has females become males and vice versa?

Pasook 39. from the Zohar Sulam Commentary on Parasha Shemot

וְאֵלֶּה שְׁמוֹת, רִבִּי יוֹסֵי פָּתַח וְאָמַר, גַּן נָעוּל אֲחוֹתִי כַלָּה גַּל נָעוּל מַעְיָן חָתוּם. גַּן נָעוּל: דָּא כְּנֶסֶת יִשְׂרָאֵל שֶׁהִיא גַּן נָעוּל. דְּאָמַר רִבִּי אֶלְעָזָר, מַה הַגַּן הַזֶּה צָרִיךְ לִשְׁמוֹר, לַעְדּוֹר, וּלְהַשְׁקוֹת, וְלִזְמוֹר. כַּךְ כְּנֶסֶת יִשְׂרָאֵל, צְרִיכָה לַעְדּוֹר, וְלִשְׁמוֹר, וּלְהַשְׁקוֹת, וְלִזְמוֹר, וְנִקְרֵאת גַּן, וְנִקְרֵאת כֶּרֶם, מַה הַכֶּרֶם הַזֶּה צָרִיךְ לַעְדּוֹר וּלְהַשְׁקוֹת וְלִזְמוֹר וְלַחְפּוֹר, כַּךְ יִשְׂרָאֵל, הֲדָא הוּא דִּכְתִּיב, כִּי כֶּרֶם ה' צְבָאוֹת בֵּית יִשְׂרָאֵל וּכְתִיב, וַיְעַזְקֵהוּ וַיְסַקְּלֵהוּ וְגוֹ'.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"And these are the names...". Rabbi Yosi opened the discussion saying: "A garden locked is my sister, my bride, a spring shut up, a fountain sealed" (Shir Hashirim 4:12). "A garden locked," refers to the Congregation of Yisrael, THE NUKVA, as Rabbi Elazar said, Just as one must cultivate a garden, water and prune it, so too does the Congregation of Yisrael needs to be cultivated, watered and pruned, which is the service of the righteous to raise Mayin Nukvin ('Female Waters') and to prune the Klipot that surround the Nukva. Therefore, it is called "garden" and it is also called "vineyard" for Yisrael MEANING THE HOUSE OF YISRAEL, WHICH IS THE NUKVA needs to be cultivated, watered and pruned just as the vineyard does. It is written, "For the vineyard of Hashem Tzva'ot is the House of Yisrael" (Yeshayah 5:7), and, "And he broke ground and cleared away its stones..." (Ibid. 2).

chanoch's Commentary

The Tzadikim have the responsibility to cultivate meaning grow - water meaning teach Torah - prune meaning remove from this world people who will no longer grow spiritually so that they do not become a bad apple that spoils the other apples in the barrel. A question occurs - was the concealment of the 10 Tribes done for this purpose? Also we learn from this pasuk that the nightly beit Din is composed of human souls who have attained the level of Tzadik.