Zohar Tazria - Section 17 - There is a Just Man Who Perishes In His Righteousness

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

Zohar Sulam Commentary on Parasha Tazria Section 17

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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:

Rabbi Shimon says that King Solomon was the wisest of all men, and that during his time the moon was full. He saw everything. We learn that the righteous perish for the sins of the wicked when the world is full of wicked men and the moon is darkened.

THE RELEVANCE OF THE PASSAGE:

The relevance of the passage has not yet been revealed

Pasook 75. from the Zohar Sulam Commentary on Parasha Tazria

פָּתַח וְאָמַר אֶת הַכֺּל רָאִיתִי בִּימֵי הֶבְלִי יֵשׁ צַדִּיק אוֹבֵד בְּצִדְקוֹ וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ. הַאי קְרָא אוֹלִיפְנָא בֵּי רִבִּי דּוֹסְתָּאי סָבָא, דַּהֲוָה אָמַר מִשְּׁמֵיהּ דְּרִבִּי יֵיסָא סָבָא. אֶת הַכֺּל רָאִיתִי בִּימֵי הֶבְלִי, וְכִי שְׁלֹמֺה מַלְכָּא דַּהֲוָה חַכִּים עַל כֺּלָּא, אֵיךְ אָמַר הָכִי דְּאִיהוּ חָמָא כֺּלָּא בְּזִמְנָא דְּאִיהוּ אָזִיל בַּחֲשׁוֹכֵי עָלְמָא דְּהָא כָּל מַאן דְּאִשְׁתְּדַל בַּחֲשׁוֹכֵי עָלְמָא, לָא חָמֵי מִדִי, וְלָא יָדַע מִדִי.

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

He opened with, "All things have I seen in the days of my vanity. There is a just man who perishes in his righteousness, and there is a wicked man who prolongs his life in his wickedness" (Kohelet 7:15). I have studied this verse with Rabbi Dustai Saba, who quoted Rabbi Yisa Saba. "All things have I seen in the days of my vanity." HE ASKS, how could King Solomon, the wisest man, speak so, that he saw everything, when he was treading the darkness of the world, THAT IS, IN THE DAYS OF HIS VANITY? For whoever is dealing with the darkness of the world sees nothing, and knows nothing.

chanoch's Commentary

With Rabbi Ashlag's omments the pasuk is clear as written. One interpretation of the phrase "days of vanity" is "days of breathing" which makes it a code phrase meaning physical life.

Pasook 76. from the Zohar Sulam Commentary on Parasha Tazria

אֶלָּא הָכִי אִתְּמַר, בְּיוֹמוֹי דִּשְׁלֹמֺה מַלְכָּא, קַיְּימָא סִיהֲרָא בְּאַשְׁלְמוּתָא, וְאִתְחַכָּם שְׁלֹמֺה עַל כָּל בְּנֵי עָלְמָא, וּכְדֵין חָמָא כֺּלָּא, וְיָדַע כֺּלָּא. וּמַאי חָמָא. חָמָא כֺּ"ל, דְּלָא אַעְדֵּי מִן סִיהֲרָא. וַהֲוָה נָהִיר לָהּ שִׁמְשָׁא. הה"ד אֶת הַכֺּל רָאִיתִי בִּימֵי הֶבְלִי. מַאן הֶבְלִי. דָּא סִיהֲרָא דְּאִתְכְּלִילַת מִן כֺּלָּא, מִן מַיָּא וְאֶשָּׁא וְרוּחָא כַּחֲדָא. כְּהֶבֶל דְּנָפִיק מִן פּוּמָא, דְּכָלִיל מִכֺּלָּא.

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

HE ANSWERS, we learned that during King Solomon's time the moon was full, and Solomon was the wisest among men. He then saw everything and knew everything. What did he see? He saw 'all', WHICH IS YESOD CALLED 'ALL', which never goes away from the moon, WHICH IS MALCHUT. And the sun shone upon her. This is the meaning of, "All things have I seen in the days of my vanity." What is vanity (also: 'breath')? It is the moon, WHICH IS MALCHUT, which is included of all, of water, CHESED, fire, GVURAH, and wind, TIFERET, together, as a breath coming from the mouth includes all, WATER, WIND AND FIRE.

chanoch's Commentary

With Rabbi Ashlag's omments the pasuk is clear as written

Pasook 77. from the Zohar Sulam Commentary on Parasha Tazria

וְהוּא חָמָא כֺּ"ל, בְּהַהוּא הֶבֶל דִּילֵיהּ, דְּאָחִיד בֵּיהּ. יֵשׁ צַדִּיק אוֹבֵד בְּצִדְקוֹ, ת"ח, בְּזִמְנָא דְּאַסְגִּיאוּ זַכָּאִין בְּעָלְמָא, הַאי כֺּ"ל לָא אַעְדֵּי מִן סִיהֲרָא לְעָלְמִין, וְהַאי כֺּ"ל נָטַל כָּל מְשַׁח וּרְבוּ וְחֵדוּ דִּלְעֵילָּא, וְאִתְמְלֵּי וְחַדֵּי וְרַבֵּי, בְּגִין לְאִזְדַּוְּוגָא בְּסִיהֲרָא, וְהוּא רָוַוח בְּגִינָהּ.

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

He saw 'all', YESOD, in that breath, MALCHUT, which is attached to it. "There is a just man who perishes in his righteousness." Come and see, when there are many righteous people in the world, 'all', WHICH IS YESOD, is never removed from the moon, MALCHUT. That 'all' receives ointment and strength and joy above, and becomes full, happy and elevated, in order to unite with the moon. It attains ALL THAT for her.

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk is clear as written. Understanding will be more clear with contemplation. Why does the amount of righteous people make a difference in the relationship pf all - yesod to malchut?

Pasook 78. from the Zohar Sulam Commentary on Parasha Tazria

וּבְזִמְנָא דְּאַסְגִּיאוּ חַיָּיבִין בְּעָלְמָא, וְסִיהֲרָא אִתְחַשְּׁכַת, כְּדֵין צַדִּיק אוֹבֵד בְּצִדְקוֹ, צַדִיק נֶאֱבַד לָא כְּתִיב, אֶלָּא צַדִּיק אוֹבֵד, דְּהָא לָא אִתְחֲזֵי בְּסִיהֲרָא, וְלָא נָטִיל מְשַׁח וּרְבוּ וְחֵדוּ לְמַלְיָּא לָהּ, וּלְאִזְדַּוְּוגָא עִמָּהּ. וְעַ"ד צַדִיק אוֹבֵד, בְּצִדְקוֹ, דָּא סִיהֲרָא, דִּבְגִין סִיהֲרָא דְּלָא אִשְׁתְּכַחַת לְאִזְדַּוְּוגָא עִמֵּיהּ, הוּא אָבִיד, דְּלָא שָׁאִיב מֵחֵידוּ כְּמָה דְּהֲוָה עָבֵיד. וּכְדֵין כָּל סְטָר שְׂמָאלָא אִתְּעַר, וְחַיָּיבִין מַאֲרִיכִין בְּשַׁלְוָה בְּעָלְמָא, הֲדָא הוּא דִּכְתִּיב, וְיֵשׁ רָשָׁע מַאֲרִיךְ בְּרָעָתוֹ. מַאי בְּרָעָתוֹ בְּהַהוּא סְטָר דְּאִתְדְּבַק בֵּיהּ.

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

When there are many wicked people in the world, and the moon is darkened, the Righteous, YESOD, "perishes in his righteousness." The righteous is not lost but loses. THIS IS BECAUSE he is not seen to the moon, THAT IS, DOES NOT BESTOW PLENTY UPON HER, or take ointment, strength and joy to fill her and unite with her. Hence the righteous loses ALL THAT "in his righteousness," which is the moon. Since the moon is not present to unite with him he loses and does not draw from the SUPERNAL joy, as he used to. Then the whole left side stirs and the wicked live long and peacefully in the world. This is the meaning of, "and there is a wicked man who prolongs his life in his wickedness." What is "his wickedness"? It is that EVIL Side that cleaved to him.

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk is clear as written. Understanding will be more clear with contemplation. Why does the amount of evil people make a difference in the relationship pf all - yesod to malchut?

Pasook 79. from the Zohar Sulam Commentary on Parasha Tazria

תּוּ יֵשׁ צַדִּיק אוֹבֵד בְּצִדְקוֹ, דְּכַד חַיָּיבִין סְגִיאוּ בְּעָלְמָא, וְדִינָא תַּלְיָא צַדִּיק אוֹבֵד בְּצִדְקוֹ, אִיהוּ אִתְּפַס בְּחוֹבַיְיהוּ, כְּגוֹן אַבָּא דְּאִתְפַּס בְּחוֹבַיְיהוּ דִּבְנֵי מָאתֵיהּ, דַּהֲווֹ כֻּלְּהוּ חֲצִיפִין, וְהוּא לָא אַסְהִיד בְּהוּ וְלָא אַכְסִיף לְהוּ לְעָלְמִין, וּמָחֵי בִּידָן, דְּלָא נִתְגְּרֵי בְּהוּ בְּרַשִׁיעַיָּא. וַהֲוָה אָמַר לָן, לְדָוִד אַל תִּתְחַר בַּמְּרֵעִים אַל תְּקַנֵּא בְּעוֹשֵׂי עַוְלָה. אָמַר אֲבוּי, וַדַּאי קוּדְשָׁא בְּרִיךְ הוּא אַעְנִישׁ לִי בְּדָא, דְּהָא הֲוָה רְשׁוּ בִּידִי לִמְחֳאָה בִּידַיְיהוּ, וְלָא עֲבָדִית, וְלָא אַכְסִיפְנָא לְהוּ, לָא בִּטְמִירוּ, וְלָא בְּאִתְגַּלְיָא.

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

Moreover, "There is a just man who perishes in his righteousness," because when there are many wicked people in the world, and punishment is suspended, "There is a just man who perishes in his righteousness," because he is punished for their sins like my father, who was punished for the sins of his town's people, who were all impudent. But he never admonished them or put them to shame. He stopped us from reproaching the wicked. He used to say to us, "Of David. Fret not yourself because of evil doers, nor be envious against the workers of iniquity" (Tehilim 37:1). His father said, Surely the Holy One, blessed be He, punished me this way, because I could have complained against them but I did not. I did not put them to shame, neither secretly nor openly.

chanoch's Commentary

With the contemplation from pasukim 77 and 78 this verse becomes clear as written.