Zohar Toldot Section 1 - And these are the Generations of Isaac

Zohar Sulam Commentary on the Parasha Toldot Section 1

It is recommended to read the Synopsis after studying the section


Rabbi Chiya leads us to an understanding of the relationship between The Creator and the Torah. We learn how the world is maintained by Torah study, and why it is man's supreme duty to continue this study. Rabbi Yitzchak and Rabbi Yehuda explain the significance of the forms of blessing from Abraham to Isaac to Jacob, in whom all that has come before is manifested. We learn that true servants of The Creator are not only those from Yisrael, but anyone anywhere who studies the Torah.


"The study of Torah," does not refer to a cerebral, academic approach to thousands of words on parchment. Through the eyes of the Kabbalists, the Torah is understood as the medium through which the energy of theThe Creator is expressed in our physical dimension of existence. The sinewy parchment, the coal black ink, and the primordial letters are all intricate components of a divine communication instrument serving one express purpose, to help willing students uproot all their character flaws, in order to attain similarity of nature and thus, closeness to the Light of theThe Creator. That said, Abraham, Isaac, and Jacob signify the Right, Left, and Central Column forces "“ that that is, the desire to share, the desire to receive, and the free will to choose between and balance the two. Jacob also corresponds to the Sfirah of Yesod, the gateway through which all the Light of the supernal realms enters our world. Essentially, the purpose of this passage is to ignite the primordial Light of the Torah. As we meditate upon the words, the emitted Light refines our imperfections. The strength of the Patriarchs, and especially The Central Column Force of Jacob, enhances our ability to resist and triumph over our reactive, self-indulgent drives. Finally, the Light accumulated through our interaction with the Zohar shines universally, helping to awaken the world to the internal truths of the Torah and all that the Light of theThe Creator can offer us.

Zohar Section 1 Pasook 1 Sulam Commentary on Parasha Toldot

וְאֵלֶּה תּוֹלְדוֹת יִצְחָק וגו'. פְּתַח ר' חִיָּיא וַאֲמַר מִי יְמַלֵּל גְּבוּרוֹת יי' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ, תָּא חֲזֵי, בָּעָא קוּדְשָׁא בְּרִיךְ הוּא וְסָלֵיק בִּרְעוּתָא קַמֵּיהּ לְמִבְרֵי עַלְמָא, הֲוָה מִסְתַּכֵּל בְּאוֹרַיְיתָא, וּבְרָא לֵיהּ, וּבְכָל עוֹבָדָא וְעוֹבָדָא דִּבְרָא קוּדְשָׁא בְּרִיךְ הוּא בְעַלְמָא, הֲוָה מִסְתַּכֵּל בְּאוֹרַיְיתָא, וּבְרָא לֵיהּ, הֲדָא הוּא דִכְתִיב, וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם אַל תִּקְרֵי אָמוֹן, אֶלָּא אוּמָן.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Ve'elleh toledot yitzchak vgv. Petach r chiyai va'amar mi yemallel gevurot adonai yashmia kol tehillato, ta chazei, ba'a kudesha berich hu vesaleik bir'uta kammeih lemivrei alma, havah mistakkel be'orayta, uvera leih, uvechol ovada ve'ovada divra kudesha berich hu ve'alma, havah mistakkel be'orayta, uvera leih, hada hu dichtiv, va'ehyeh etzlo amon va'ehyeh sha'ashu'im yom al tikrei amon, ella uman.

"And these are the generations of Isaac..." (Beresheet 25:19). Rabbi Chiya opened the discussion with the verse, "Who can utter the mighty acts of Hashem? Who can declare all His praise?" (Tehilim 106:2). Come and behold, when the Holy One, blessed be He, wished to create the world, He did so according to the Torah. And every act that the Holy One, blessed be He, used to create the world was done according to the Torah. This is the meaning of, "then I was by him, as a nursling, and I was daily his delight" (Mishlei 8:30). Do not pronounce it as "a nursling," (Heb. amon) but rather 'a craftsman' (Heb. oman), BECAUSE IT WAS A TOOL FOR HIS CRAFT.

chanoch's Commentary

This pasook is teaching us that the Creative Process follows the blueprint of the Torah. This means it follows the process of the Creation of the 10 Sefirot. Yet the Torah teaches us that the Creation takes 7 days - Sefirot. One needs to learn to relate the 7 lower Sefirot to the full 10 Sefirot. This is the meaning of Shabbat includes the three upper Sefirot so that the next generation or frame of reference is included within the manifestation of the previous frame of reference. We are taught here that to manifest a new frame of reference or generation the essence of the form must elevate back to the seed level to be reenergized.

Zohar Section 1 Pasook 2 Sulam Commentary on Parasha Toldot

כַּד בָּעָא לְמִבְרֵי אָדָם אָמְרָה תּוֹרָה קַמֵּיהּ, אִי בַּר נָשׁ יִתְבְּרֵי, וּלְבָתַר יֶחֱטֵי, וְאַנְתְּ תִּידוֹן לֵיהּ, אַמַּאי יְהוֹן עוֹבָדֵי יְדָךְ לְמַגָּנָא, דְּהָא לָא יֵיכוֹל לְמִסְבַּל דִּינָךְ, אֲמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא, הָא אַתְקֵינַת תְּשׁוּבָה, עַד לָא בָרָאתִי עַלְמָא, אֲמַר קוּדְשָׁא בְּרִיךְ הוּא לְעַלְמָא, בְּשַׁעֲתָע דַּעֲבַד לֵיהּ, וּבְרָא לְאָדָם, אָמַר לוֹ עַלְמָא עַלְמָא, אַנְתְּ וְנִימוּסָךְ, לָא קָיְימִין אֶלָּא עַל אוֹרַיְיתָא .וּבְגִין כָּך בָּרָאתִי לֵיהּ לָאָדָם בָּךְ, בְּגִין דְּיִתְעַסַּק בָּהּ. וְאִי לָאו, הָא אֲנָא אַהֲדַר לָךְ, לְתֹהוּ וָבֹהוּ וְכֹלָּא בְּגִינֵיהּ דְּאָדָם קָיְימָא, הה"ד אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָּרָאתִי. וְאוֹרַיְיתָא קָיְימָא וּמַכְרְזָא קַמַּיְיהוּ דִּבְנֵי נָשָׁא, בְּגִין דְּיִתְעַסְּקוּ וְיִשְׁתַּדְּלוּ בָּהּ וְלֵית מַאן דְּיַרְכִין אוּדְנֵיהּ.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Kad ba'a lemivrei adam amerah torah kammeih, i bar nash yitberei, ulevatar yechetei, ve'ant tidon leih, amma yehon ovadei yedach lemaggana, deha la yeichol lemisbal dinach, amar lah kudesha berich hu, ha atkeinat teshuvah, ad la varati alma, amar kudesha berich hu le'alma, besha'ata da'avad leih, uvera le'adam, amar lo alma alma, ant venimusach, la kaymin ella al orayta .uvegin kach barati leih la'adam bach, begin deyit'assak bah. Ve'i lav, ha ana ahadar lach, letohu vavohu vecholla begineih de'adam kayma, hh"d anochi asiti eretz ve'adam aleiha barati. Ve'orayta kayma umachreza kammayhu divnei nasha, begin deyit'asseku veyishtaddelu bah veleit man deyarchin udeneih.

When He wanted to create man, the Torah said to him, 'If man is created, he will sin, and you will punish him. Would not Your handwork then be in vain? After all, he will not be able to endure the punishment.' The Holy One, blessed be He, replied, 'I created repentance before I created the world. IF HE WILL SIN, HE WILL BE ABLE TO REPENT AND BE FORGIVEN.' When the Holy One, blessed be He, created the world and created Adam, He said to it, 'World, world, you and your nature are based solely upon the Torah, and for that reason I created man in you, to be occupied with the study of the Torah. And if he does not STUDY THE TORAH, I will return you to chaos. Everything is for man.' This is the meaning of the verse, "I have made the earth, and created man upon it" (Yeshayah 45:12). The Torah proclaims to men to be occupied with and endeavor in the study of the Torah, but no one lends an ear.

chanoch's Commentary

From this pasook we learn that Teshuvah is a cause of the Creation of Man. It is not a level of free choice that man makes mistakes. the cause of sin / mistakes is related to teh tool of Teshuvah which is how man grows to a higher level of consiousness. Contemplate this well.

Zohar Section 1 Pasook 3 Sulam Commentary on Parasha Toldot

תָּא חֲזֵי כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא אִיהוּ קַיַּים עַלְמָא, וְקַיַּים כָּל עוֹבָדָא וְעוֹבָדָא עַל תִּקּוּנֵיהּ כִּדְקָא יָאוֹת, וְלֵית לָךְ כָּל שַׁיְיפָא וְשַׁיְיפָא דְּקָיְימָא בֵיהּ בְּבַר נָשׁ, דְּלָא הֲוֵי לְקִבְלֵיהּ בְּרִיָה בְּעָלְמָא. דְּהָא כְּמָה דְבַר נָשׁ אִיהוּ מִתְפַּלַּג שַׁיְיפִין, וְכֻלְּהוּ קָיְימִין דַּרְגִּין עַל דַּרְגִּין מִתְתַּקְנִין אִלֵּין עַל אִלֵּין וְכֻלְּהוּ חַד גּוּפָא, הָכֵי נָמֵי עַלְמָא, כָּל אִינוּן בְּרִיָּין כֻּלְּהוּ שַׁיְיפִין שַׁיְיפִין, וְקָיְימִין אִלֵּין עַל אִלֵּין, וְכַד מִתְתַּקְנָן כֻּלְּהוּ, הָא גוּפָא מַמָּשׁ. וְכֹלָּא כְּגַוְונָא דְאוֹרַיְיתָא, דְּהָא אוֹרַיְיתָא כֹּלָּא, שַׁיְיפִין וּפִרְקִין, וְקָיְימִין אִלֵּין עַל אִלֵּין, וְכַד מִתְתַּקְּנָן כֻּלְּהוּ, אִתְעֲבִידוּ חַד גּוּפָא. כֵּיוָן דְּאִסְתַּכַּל דָּוִד בְּעוֹבָדָא דָּא, פְּתַח וַאֲמַר מָה רַבּוּ מַעֲשֶׂיךָ יי' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Ta chazei kol man de'ishtaddal be'orayta ihu kayaim alma, vekayaim kol ovada ve'ovada al tikkuneih kidka ya'ot, veleit lach kol shayfa veshayfa dekayma veih bevar nash, dela havei lekivleih beriyah be'alema. Deha kemah devar nash ihu mitpallag shayfin, vechullehu kaymin dargin al dargin mitetaknin illein al illein vechullehu chad gufa, hachei namei alma, kol inun beriyain kullehu shayfin shayfin, vekaymin illein al illein, vechad mitetaknan kullehu, ha gufa mammash. Vecholla kegavevna de'orayta, deha orayta kolla, shayfin ufirkin, vekaymin illein al illein, vechad mitetakkenan kullehu, it'avidu chad gufa. Keivan de'istakkal david be'ovada da, petach va'amar mah rabbu ma'aseicha adonai kullam bechochmah asita male'ah ha'aretz kinyanecha.

Come and behold, whoever studies the Torah sustains the world and properly sustains every act in the world. There is no part within man that does not have a counterpart creature in the world. Just as the body of man is composed of levels of parts that act together to form a unified body, so is the world. All the creatures in the world are hierarchical parts that act on and react with each other, so they will actually be as one body. Everything, WHETHER IT BE MAN OR THE WORLD, resembles the Torah, because the Torah is made of different parts and sections that support each other. When they are all correct, they will become as one body. When David looked at this work, he said, "Hashem, how manifold are your works! In wisdom You have made them all, the earth is full of Your creatures" (Tehilim 104:24).

chanoch's Commentary

Read this Pasook over and over until you understand that the crawling insect in your kitchen is there for your benefit and it also is in contact with one of your body parts. Which one is what Torah study is all about. This Torah study is also called Science study. See them as the same thing or go astray Chas V'Shalom.

Zohar Section 1 Pasook 4 Sulam Commentary on Parasha Toldot

בְּאוֹרַיְיתָא אִינוּן כָּל רָזִין עִלָּאִין חֲתִימִין, דְּלָא יָכְלִין לְאִתְדַּבָּקָא, בְּאוֹרַיְיתָא כָּל אִינוּן מִלִּין עִלָּאִין, דְּאִתְגַּלְּיָין וְלָא אִתְגַּלְּיָין, בְּאוֹרַיְיתָא אִינוּן כָּל מִלִּין דִּלְעֵילָא וּלְתַתָּא, כָּל מִלִּין דְּעַלְמָא דֵין, וְכָל מִלִּין דְּעַלְמָא דְאָתֵי בְּאוֹרַיְיתָא אִינוּן, וְלֵית מַאן דְּיַשְׁגַּח וְיָדַע לוֹן, וּבְגִין כָּךְ כְּתִיב, מִי יְמַלֵּל גְּבוּרוֹת יי' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Be'orayta inun kol razin illa'in chatimin, dela yachelin le'itdabbaka, be'orayta kol inun millin illa'in, de'itgalleyain vela itgalleyain, be'orayta inun kol millin dil'eila uletatta, kol millin de'alma dein, vechol millin de'alma de'atei be'orayta inun, veleit man deyashgach veyada lon, uvegin kach ketiv, mi yemallel gevurot adonai yashmia kol tehillato.

The Torah contains supernal, sealed mysteries, that man cannot grasp; it contains all supernal matters those revealed and those not revealed. BECAUSE OF THEIR DEPTH, THEY ARE REVEALED TO THE SCHOLAR, BUT DISAPPEAR IMMEDIATELY ONLY TO BE REVEALED IN THE NEXT INSTANT AND DISAPPEAR AGAIN. AND SO IT CONTINUES FOR THOSE WHO STUDY THEM. The Torah contains all the matters above IN THE SUPERNAL WORLDS and below. Everything in this world and everything in the World to Come is in the Torah, but there is no one to observe and understand them. Thus, it is written, "Who can utter the mighty acts of Hashem? Who can declare all His praise?" (Tehilim 106:2).

chanoch's Commentary

The Torah is the mind of God. It is also the heart of God. It is also the body of God. Each creation is a microcosm and also a macrocosm as well. There are concealed components of the Mind of God and revealed components of the Mind of God. Our job is to reveal those parts that are concealed. Rabbi Ashlag is saying that we reveal as aspect but do not have the vessel to hold that revelation. The growth of the vessel will eventually reveal all and hold all. May it happen soon. This is the meaning of the coming of Mashiach.

Zohar Section 1 Pasook 5 Sulam Commentary on Parasha Toldot

תָּא חֲזֵי אֲתָא שְׁלֹמֹה וּבָעָא לְמֵיקַם עַל מִלּוֹי דְאוֹרַיְיתָא, וְעַל דִּקְדּוּקֵי אוֹרַיְיתָא, וְלָא יָכֵיל, אֲמַר אָמַרְתִּי אֶחְכְּמָא וְהִיא רְחוֹקָה מִמֶּנִּי. דָּוִד אֲמַר, גַּל עֵינַי וְאַבִּיטָה נִפְלָאוֹת מִתּוֹרָתֶךָ. תָּא חֲזֵי כְּתִיב בִּשְׁלֹמֹה וַיְדַבֵּר שְׁלשֶׁת אֲלָפִים מָשָׁל וַיְהִי שִׁירוֹ חֲמִשָּׁה וָאָלֶף. וְהָא אוֹקְמוּהָ. דַּחֲמִשָּׁה וְאֶלֶף טְעָמִים, הֲווֹ בְּכָל מָשָׁל וּמָשָׁל דַּהֲוָה אֲמַר. וּמַה שְּׁלֹמֹה, דְּאִיהוּ בָּשָׂר וָדָם, כָּךְ הֲווֹ בְּמִלּוֹי. מִלִּין דְּאוֹרַיְיתָא דְּקָאֲמַר קוּדְשָׁא בְּרִיךְ הוּא, עַל אַחַת כַּמָּה וְכַמָּה, דִּבְכָל מִלָּה וּמִלָּה, אִית בָּהּ כַּמָּה מְשָׁלִים, כַּמָּה שִׁירִין, כַּמָּה תּוּשְׁבְּחָן, כַּמָּה רָזִין עִלָּאִין, כַּמָּה חָכְמָאן, וְעַל דָּא כְּתִיב מִי יְמַלֵּל גְּבוּרוֹת יי'.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Ta chazei ata shelomoh uva'a lemeikam al milloy de'orayta, ve'al dikdukei orayta, vela yacheil, amar amarti echkema vehi rechokah mimmenni. David amar, gal einai ve'abbitah nifla'ot mittoratecha. Ta chazei ketiv bishlomoh vaydabber sheloshet alafim mashal vayhi shiro chamishah va'alef. Veha okemuha. Dachamishah ve'elef te'amim, havo bechol mashal umashal dahavah amar. Umah shelomoh, de'ihu basar vadam, kach havo bemilloy. Millin de'orayta deka'amar kudesha berich hu, al achat kammah vechammah, divchal millah umillah, it bah kammah meshalim, kammah shirin, kammah tushebechan, kammah razin illa'in, kammah chacheman, ve'al da ketiv mi yemallel gevurot adonai.

Come and behold, when Solomon unsuccessfully tried to understand the words and subtleties of the Torah, he said, "I said, 'I will be wise'; but it was far from me" (Kohelet 7:23). David said, "Open my eyes that I may behold wondrous things out of Your Torah" (Tehilim 119:18). Come and behold, it is written of Solomon that he "spoke 3,000 proverbs, and his poems were a 1,005" (I Melachim 5:12). This is because there were 5,000 interpretations of each proverb he told. If this is true of the words of Solomon, who was flesh and blood, how many proverbs, chants, praises, mysteries, and wise thoughts are contained in the words of the Torah, as spoken by the Holy One, blessed be He? Therefore, it is written, "Who can utter the mighty acts of Hashem."

chanoch's Commentary

i read this and realize that each aspect of mankind is needed to understand the Mind of God - the Torah. i can grow and learn Torah and then i need to unify with every other person in order to complete my full understanding of even one letter of Torah. It is truly awe inspiring.

Zohar Section 1 Pasook 6 Sulam Commentary on Parasha Toldot

תָּא חֲזֵי, מַה כְּתִיב לְעֵילָא, וְאֵלֶּה תּוֹלְדוֹת יִשְׁמָעֵאל, דְּאִינוּן תְּרֵיסַר נְשִׂיאִין, לְבָתַר אֲמַר וְאֵלֶּה תּוֹלְדוֹת יִצְחָק, ס"ד, דְּכֵיוָן דִּכְתִיב בֵּיהּ בְּיִשְׁמָעֵאל דְּאוֹלִיד תְּרֵיסַר נְשִׂיאִין, וְיִצְחָק אוֹלִיד תְּרֵין בְּנִין, דְּדָא אִסְתַּלַּק, וְדָא לָא אִסְתַּלַּק, עַל דָּא כְּתִיב מִי יְמַלֵּל גְּבוּרוֹת יי', דָּא יִצְחָק, וְיִצְחָק אַפֵּיק לֵיהּ לְיַעֲקֹב, דַּהֲוָה אִיהוּ בִּלְחוֹדוֹי, יַתִּיר מִכֻּלְּהוּ, דְּאוֹלִיד תְּרֵיסַר שִׁבְטִין, קִיּוּמָא דִלְעֵילָא וְתַתָּא, אֲבָל יִצְחָק לְעֵילָא בִּקְדוּשָּׁה עִלָּאָה וְיִשְׁמָעֵאל לְתַתָּא, וְעַל דָּא כְּתִיב, מִי יְמַלֵּל גְּבוּרוֹת יי' יַשְׁמִיעַ כָּל תְּהִלָּתוֹ, דָּא יַעֲקֹב כַּד אִתְדַּבַּק שִׁמְשָׁא בְּסִיהֲרָא, כַּמָּה כֹּכְבַיָא נְהִירִין מִנַּיְיהוּ.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Ta chazei, mah ketiv le'eila, ve'elleh toledot yishma'el, de'inun tereisar nesi'in, levatar amar ve'elleh toledot yitzchak, s"d, decheivan dichtiv beih beyishma'el de'olid tereisar nesi'in, veyitzchak olid terein benin, deda istallak, veda la istallak, al da ketiv mi yemallel gevurot adonai', da yitzchak, veyitzchak appeik leih leya'akov, dahavah ihu bilchodoy, yattir mikkullehu, de'olid tereisar shivtin, kiyuma dil'eila vetatta, aval yitzchak le'eila bikdushah illa'ah veyishma'el letatta, ve'al da ketiv, mi yemallel gevurot adonai yashmia kol tehillato, da ya'akov kad itdabbak shimsha besihara, kammah kochevaya nehirin minnayhu.

Come and behold, it is written, "Now these are the generations of Ishmael" (Beresheet 25:12), and they are twelve princes. Then it is written, "And these are the generations of Isaac" (Ibid. 19). Is it possible that because it is written that Ishmael sired twelve princes and Isaac sired two, he (Ishmael) is more RIGHTEOUS THAN ISAAC? It is therefore written, "Who can utter the mighty (Heb. gvurot) acts of Hashem." This refers to Isaac AS ISAAC IS GVURAH OF ZEIR ANPIN for Isaac sired Jacob, who alone is more important than all of them, for he fathered the twelve tribes, and sustained the upper and the lower, while Isaac supported the higher in supernal holiness and Ishmael only below. Therefore the verse, "Who can utter the mighty acts of Hashem," refers to Isaac, as explained above. The words, "declare all His praises," refers to Jacob, BECAUSE JACOB, REPRESENTING EXISTENCE BOTH ABOVE AND BELOW, CONTAINS ALL HIS PRAISES. When the sun, ZEIR ANPIN, connects with the moon, NUKVA, many stars shine from them. THEY ARE THE TWELVE TRIBES OF YAH, LIKENED TO THE STARS IN JOSEPH'S DREAM.

chanoch's Commentary

The writings of Kabbalah explain that these names - The 12 Names of the Sons of Ishmael - represent Ishmael's 12-step program toward living a healthy and well-balanced life. His guide to good living covers the three primary components of life: health - the first 4 Names, relationships - the middle 5 Names, and work - the final 3 Names. This breakdown of the Names comes from the Verse nomenclature which does not actually appear in the Torah.

Zohar Section 1 Pasook 7 Sulam Commentary on Parasha Toldot

וְאֵלֶּה תּוֹלְדוֹת יִצְחָק בֶּן אַבְרָהָם. אֲמַר רִבִּי יוֹסֵי, מַאי שְׁנָא דְּעַד הָכָא, לָא כְתִיב בֶּן אַבְרָהָם, וְהַשְׁתָּא אֲמַר, אֶלָּא אע"ג דִּכְתִיב וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ, הַשְׁתָּא דְמִית אַבְרָהָם, דְּיוֹקְנֵיהּ הֲוָה בֵּיהּ, וְאִשְׁתָּאַר בֵּיהּ בְּיִצְחָק, דְּכָל מַאן דְּחָמֵי לְיִצְחָק, הֲוָה אֲמַר דָּא אַבְרָהָם וַדַּאי, וַהֲוָה סָהִיד וַאֲמַר אַבְרָהָם הוֹלִיד אֶת יִצְחָק.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Ve'elleh toledot yitzchak ben avraham. Amar ribbi yosei, ma shena de'ad hacha, la chetiv ben avraham, vehashta amar, ella "g dichtiv vayvarech elohim et yitzchak beno, hashta demit avraham, deyokeneih havah beih, ve'ishta'ar beih beyitzchak, dechol man dechamei leyitzchak, havah amar da avraham vadda, vahavah sahid va'amar avraham holid et yitzchak.

"And these are the generations of Isaac, Abraham's son." Rabbi Yosi asks, What has changed? It did not say, "Abraham's son" previously. For although it is written, "Elohim blessed his son Isaac," (Beresheet 25:11) Abraham is now dead; THAT IS, HE BLESSED AND RAISED THE LEVEL OF ISAAC, WHICH IS GVURAH, AFTER THE DEATH OF ABRAHAM. THUS, the image of Abraham was upon Isaac and stayed with him WHICH MEANS THAT THE QUALITY OF ABRAHAM, WHICH IS CHESED, REMAINED WITHIN ISAAC so that whoever saw Isaac said, "this is surely Abraham," and pronounced that Abraham begat Isaac WHO WAS INCLUDED IN AND CLOTHED WITH THE QUALITY OF ABRAHAM, WHICH IS CHESED. THEREFORE, THE SCRIPTURE HERE SPECIFICALLY READS, "ABRAHAM'S SON," AS WELL AS, "ABRAHAM BEGOT ISAAC."

chanoch's Commentary

This pasook is hinting at the idea of the spiritual cause is Isaac which is Gevurah in the form of Binah and then Abraham becomes the cause of the physical world and Gevurah is the effect of Chesed. the Pasook is also hinting at the body and the soul as two different creations.

Zohar Section 1 Pasook 8 Sulam Commentary on Parasha Toldot

ר' יִצְחָק קָם לֵילְיָא חָד לְמִלְעֵי בְּאוֹרַיְיתָא, וְר' יְהוּדָה קָם בְּקֵסָרוֹי, בְּהַהִיא שַׁעְתָּא. אֲמַר ר' יְהוּדָה, אֵיקוּם וְאֵיזֵיל לְגַבֵּי רַבִּי יִצְחָק, וְאִלְעֵי בְּאוֹרַיְיתָא וְנִתְחַבַּר כַּחֲדָא אֲזַל עִמֵּיהּ חִזְקִיָּה בְּרֵיהּ, דַּהֲוָה רַבְיָא, כַּד קָרֵיב אַבָּבָא, שָׁמַע לֵיהּ לְרִבִּי יִצְחָק, דַּהֲוָה אֲמַר, וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹקִים אֶת יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רוֹאִי, הַאי קְרָא, לָאו רֵישֵׁיהּ סֵיפֵיהּ וְלָאו סֵיפֵיהּ רֵישֵׁיהּ, מַאי שְׁנָא דְּקב"ה אִצְטְרִיךְ לְבָרְכָא לֵיהּ לְיִצְחָק, בְּגִין דְּאַבְרָהָם לָא בֵּרֲכֵיהּ. מַאי טַעֲמָא, מִשּׁוּם דְּלָא יִתְבָּרֵךְ עֵשָׂו, וְע"ד סְלִיקוּ אִינוּן בִּרְכָאן לְקב"ה, וְאוֹקְמוּהָ. וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי, מַאי לַחַי רֹאִי, אֶלָּא דְּאִתְחַבַּר בָהּ בִּשְׁכִינְתָּא, בֵּירָא דְּמַלְאָךְ קַיָימָא אִתְחֲזֵי עֲלָהּ, כְּתַרְגּוּמוֹ וּבְגִין כָּךְ בֵּרֲכֵיהּ.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

R yitzchak kam leileya chad lemil'ei be'orayta, ver yehudah kam bekesaroy, behahi sha'ta. Amar r yehudah, eikum ve'eizeil legabbei rabbi yitzchak, ve'il'ei be'orayta venitchabbar kachada azal immeih chizkiyah bereih, dahavah ravya, kad kareiv abbava, shama leih leribbi yitzchak, dahavah amar, vayhi acharei mot avraham vayvarech elokim et yitzchak beno vayeshev yitzchak im be'er lachai ro'i, ha kera, lav reisheih seifeih velav seifeih reisheih, ma shena dekv"h itzterich levarecha leih leyitzchak, begin de'avraham la beracheih. Ma ta'ama, mishum dela yitbarech esav, ve'"d seliku inun birchan lekv"h, ve'okemuha. Vayeshev yitzchak im be'er lachai ro'i, ma lachai ro'i, ella de'itchabbar vah bishchineta, beira demal'ach kayaima itchazei alah, ketargumo uvegin kach beracheih.

Rabbi Yitzchak rose one night to study Torah, while Rabbi Yehuda, who was in the city of Caesarea, also rose at the same hour TO STUDY TORAH. Rabbi Yehuda said, I will walk to Rabbi Yitzchak and study Torah together with him. He went with his son, Hezekiah, who was then a boy. When he approached the door, he heard Rabbi Yitzchak say, "And it came to pass after the death of Abraham, that Elohim blessed his son Isaac; and Isaac dwelt by Be'er Lachai Ro'i" (Beresheet 25:11). HE THEN ASKS A DIFFICULT QUESTION, In this verse, the beginning does not fit the end and the end does not fit the beginning; IT BEGINS WITH THE DEATH OF ABRAHAM AND ENDS WITH THE BLESSING OF ISAAC, AND THERE IS NO CONNECTION BETWEEN THESE EVENTS. HE THEN POSED ANOTHER DIFFICULT QUESTION, Why this change? Why should the Holy One, blessed be He, bless Isaac AND NOT ABRAHAM? HE ANSWERS, Since Abraham did not bless Isaac, HASHEM BLESSED HIM AFTER HE DIED. THIS IS THE CONNECTION BETWEEN THE BEGINNING AND END OF THE VERSE, "AND IT CAME TO PASS..." HE ASKS, Why did Abraham not bless him? AND HE REPLIED, So that Esau, HIS SON, would not be blessed with him THAT IS, SO THAT ESAU WOULD NOT DRAW DOWN THE ILLUMINATION OF THE LEFT AS IS HIS UNHOLY WONT. Therefore these blessings passed to the Holy One, blessed be He, AND THE HOLY ONE, BLESSED BE HE, BLESSED ISAAC. Of the verse, "and Isaac dwelt at Be'er Lachai Ro'i," HE ASKS, What is the meaning of "Lachai Ro'I," AND ANSWERS that he was united with the Shechinah, as the Aramaic translation reads, "the well where the angel of the covenant was seen." THIS IS THE WELL, NAMELY, THE SHECHINAH, UPON WHICH THE ANGEL OF THE COVENANT, YESOD, WAS SEEN. Therefore He blessed him. By this we may understand the connection of the three parts of this verse, "And it came to pass after the death of Abraham," who did not bless Isaac, "that Elohim blessed his son Isaac." Why did He bless him? Because "Isaac dwelt at Be'er Lachai Ro'i," for he joined the Shechinah.

chanoch's Commentary

This pasook is confirming the idea that the correction of man is metaphorically Isaac. Since man after correction will be as close as possible to the Shechina.

Zohar Section 1 Pasook 9 Sulam Commentary on Parasha Toldot

אַדְהָכֵי, בָּטַשׁ ר' יְהוּדָה אַבָּבָא, וְעָאל, וְאִתְחַבָּרוּ אֲמַר ר' יִצְחָק, הַשְׁתָּא זִוּוּגָא דִשְׁכִינְתָא בַּהֲדָן. אֲמַר רִבִּי יְהוּדָה, הַאי בְּאֵר לַחַי רוֹאִי דְקָאֲמַרְתְּ שַׁפִּיר, אֲבָל בְּמִלָּה אִשְׁתְּמַע. פְּתַח וַאֲמַר מַעְיַן גַּנִּים בְּאֵר מַיִם חַיִּים וְנוֹזְלִים מִן לְבָנוֹן, הַאי קְרָא אִתְּמָר אֲבָל הָא אוֹקְמוּהָ, מַעְיַן גַּנִים דָּא אַבְרָהָם בְּאֵר מַיִם חַיִּים דָּא יִצְחָק, וְנוֹזְלִים מִן לְבָנוֹן דָא יַעֲקֹב. בְּאֵר מַיִם חַיִּים דָּא יִצְחָק, הַיְינוּ דִּכְתִיב וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי. וּמַאי בְּאֵר, דָּא שְׁכִינְתָּא, לַחַי דָּא חֵי הָעוֹלָמִים, צַדִּיק חַי הָעוֹלָמִים וְלֵית לְאַפְרָשָׁא לוֹן, חַי הוּא בִּתְרֵי עָלְמִין, חַי לְעֵילָא, דְּאִיהוּ עַלְמָא עִלָּאָה, חַי לְגַבֵּי עַלְמָא תַּתָּאָה, וְעַלְמָא תַּתָּאָה בְּגִינֵיהּ קָיְימָא וְנָהֲרָא.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Adhachei, batash r yehudah abbava, ve'al, ve'itchabbaru amar r yitzchak, hashta zivvuga dishchineta bahadan. Amar ribbi yehudah, ha be'er lachai ro'i deka'amart shappir, aval bemillah ishtema. Petach va'amar ma'yan gannim be'er mayim chayim venozelim min levanon, ha kera ittemar aval ha okemuha, ma'yan ganim da avraham be'er mayim chayim da yitzchak, venozelim min levanon da ya'akov. Be'er mayim chayim da yitzchak, haynu dichtiv vayeshev yitzchak im be'er lachai ro'i. Uma be'er, da shechineta, lachai da chei ha'olamim, tzaddik chai ha'olamim veleit le'afrasha lon, chai hu bitrei alemin, chai le'eila, de'ihu alma illa'ah, chai legabbei alma tatta'ah, ve'alma tatta'ah begineih kayma venahara.

In the meantime, Rabbi Yehuda knocked on the door, entered, and joined him. Rabbi Yitzchak said, Now the Shechinah is with us. Rabbi Yehuda said that this explanation concerning "Be'er Lachai Ro'i" is good, but there is more to be understood from the words. ONE SHOULD UNDERSTAND YOUR INTERPRETATION FROM THE WORDS THEMSELVES. He began with the verse, "a fountain of gardens, a well of living waters, and streams from Lebanon" (Shir Hashirim 4:15). This verse was already explained, "a fountain of gardens" is Abraham; "a well of living waters" is Isaac; and "streams from the Lebanon" is Jacob. HE EXPLAINED THAT "a well of living waters" is Isaac, as it is written, "and Isaac dwelt at Be'er Lachai Ro'i" (lit. 'a well of living and seeing'). What is 'a well'? It is the Shechinah, while 'living' is he who is the Life of the Worlds, namely, the Righteous YESOD who is the Life of the Worlds and they are not to be separated. He lives in both worlds he lives above, in the higher world, NAMELY BINAH, and he lives in the lower world, WHICH IS MALCHUT. The lower world lives and shines from his strength.

chanoch's Commentary

This is referring to Isaac who lives in both this world and in the world that is coming even when his soul did not return after the binding. The question as to why the binding is necessary to connect Isaac and Abraham in the world that is coming is being answered in this pasook, even if i do not understand the answer yet.

Zohar Section 1 Pasook 10 Sulam Commentary on Parasha Toldot

ת"ח, סִיהֲרָא לָא אִתְנְהֵירַת, אֶלָּא כַּד חַזְיָא לֵיהּ לְשִׁמְשָׁא, וְכֵיוָן דְּחַזְיָא לֵיהּ, אִתְנְהֵיר. וְע"ד הַאי בְּאֵר לַחַי רוֹאִי וַדַּאי, וּכְדֵין אִתְנָהֲרָא, וְקָיְימָא בְּמַיִין חַיִין, לַחַי רֹאִי, בְּגִין לְאִתְמַלְּיָא וּלְאִתְנַהֲרָא מֵהַאי חַי.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

T"ch, sihara la itneheirat, ella kad chazya leih leshimsha, vecheivan dechazya leih, itneheir. Ve'"d ha be'er lachai ro'i vadda, uchedein itnahara, vekayma bemayin chayin, lachai ro'i, begin le'itmalleya ule'itnahara meha chai.

Come and behold, the moon, NUKVA, shines only when she sees the sun, ZEIR ANPIN. When she sees him, she shines. Therefore this is called 'Be'er Lachai Ro'i,' for assuredly then she shines and stands filled with living water, "Lachai Ro'i," 'living and seeing', so as to be filled and illuminated by that which lives, Yesod of Zeir Anpin, as mentioned.

chanoch's Commentary

i perceive this pasook as complete and clearly defined.

Zohar Section 1 Pasook 11 Sulam Commentary on Parasha Toldot

תָּא חֲזֵי, כְּתִיב וּבְנָיָהוּ בֶּן יְהוֹיָדָע בֶּן אִישׁ חַי דַּהֲוָה צַדִּיק, וְנָהֵיר לְדָרֵיהּ, כְּמָה דְּחַי דִּלְעֵילָא, נָהֵיר לְעַלְמָא, וּבְכָל זִמְנָא, הַאי בְּאֵר, לַחַי אִסְתַּכַּל וְחָמֵי, בְּגִין לְאִתְנַהֲרָא, כִּדְקָאֲמָרָן. וַיֵּשֵׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי. הַיְינוּ דִּכְתִיב בְּקַחְתּוֹ אֶת רִבְקָה, וִיתֵיב בַּהֲדָהּ, וְאִתְאֲחֲיד עִמָּהּ, חֹשֶׁךְ בַּלַּיְלָה, דִּכְתִיב שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי. וְתָא חֲזֵי, יִצְחָק בְּקִרְיַת אַרְבַּע הֲוָה בָּתַר דְּמִית אַבְרָהָם, מַהוּ וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רוֹאִי, דְּאִזְדַּוַּוג בֵּיהּ, וְאָחִיד בֵּיהּ בְּהַהוּא בֵּירָא, לְאַתְעָרָא רְחִימוּתָא כִּדְקָאֲמָרָן.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Ta chazei, ketiv uvenayahu ben yehoyada ben ish chai dahavah tzaddik, venaheir ledareih, kemah dechai dil'eila, naheir le'alma, uvechol zimna, ha be'er, lachai istakkal vechamei, begin le'itnahara, kidka'amaran. Vayeshev yitzchak im be'er lachai ro'i. Haynu dichtiv bekachto et rivkah, viteiv bahadah, ve'it'achd immah, choshech ballaylah, dichtiv semolo tachat leroshi. Veta chazei, yitzchak bekiryat arba havah batar demit avraham, mahu vayeshev yitzchak im be'er lachai ro'i, de'izdavvavg beih, ve'achid beih behahu beira, le'at'ara rechimuta kidka'amaran.

Come and behold, it is written, "And Benaiah the son of Jehoida, the son of a valiant (lit. 'living') man" (II Shmuel 23:20). This means that he was righteous and illuminated his generation as the living one above, YESOD OF ZEIR ANPIN, illuminates the world, NUKVA. Thus, the well, WHICH IS NUKVA, constantly looks to the living one, WHO IS YESOD, in order to be illuminated. "And Isaac dwelt by Be'er Lachai Ro'i." It is written, "When he took Rivkah," FOR THE WELL IS THE SECRET OF RIVKAH, NAMELY THE NUKVA OF ZEIR ANPIN, and as he united with her, IT REPRESENTED the joining of darkness and night, as it is written, "his left hand is under my head" (Shir Hashirim 2:6) Come and behold, Isaac was in Kiryat Arba after Abraham died. HE ASKS, What about the verse that reads, "And Isaac dwelt by Be'er Lachai Ro'i?" THE RESPONSE IS THAT THIS DOES NOT NECESSARILY INDICATE HIS ABODE, BUT RATHER THE NAME OF THE NUKVA with which he joined and was united in that well, to stir up love, as we said.

chanoch's Commentary

Rivkah has the meaning of "large change" indicating a transition of the physical world from the manner of the world now to the manner of the world in the time of Mashiach.

Zohar Section 1 Pasook 12 Sulam Commentary on Parasha Toldot

פְּתַח רִבִּי יִצְחָק וַאֲמַר, וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם. וְזָרַח הַשֶּׁמֶשׁ, דָּא שִׁמְשָׁא, דְּנָהֵיר לְסִיהֲרָא, דְּכַד אִתְחֲזֵי בַּהֲדָהּ, כְּדֵין נָהֲרָא, וְאִתְנְהֵיר וְזָרַח, מֵאֲתַר עִלָּאָה, דְּקָיְימָא עֲלֵיהּ, מִתַּמָּן זָרַח תָּדִיר. וּבָא הַשֶּׁמֶשׁ, לְאִזְדַּוְּוגָא בַּהֲדָהּ דְּסִיהֲרָא. הוֹלֵךְ אֶל דָּרוֹם, דְּאִיהוּ יְמִינָא, וְשַׁוֵּי תּוּקְפֵיהּ בֵּיהּ, וּבְגִין דְּתוּקְפֵיהּ בֵּיהּ, כָּל חֵילָא דְגוּפָא בִּימִינָא הוּא, וּבֵיהּ תַּלְיָא. וּלְבָתַר סוֹבֵב אֶל צָפוֹן, נָהֵיר לְסִטְרָא דָא, וְנָהֵיר לְסִטְרָא דָא. סוֹבֵב סוֹבֵב הוֹלֵךְ הָרוּחַ, בְּקַדְמֵיתָא כְּתִיב שֶׁמֶשׁ, וְהַשְׁתָּא רוּחַ. אֶלָּא כֹּלָּא חַד, וְרָזָא חָדָא, וְכָל דָּא, בְּגִין דְּסִיהֲרָא אִתְנָהֲרָא מִנֵּיהּ, וְיִתְחַבְּרוּן תַּרְוַויְיהוּ.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Petach ribbi yitzchak va'amar, vezarach hashemesh uva hashemesh ve'el mekomo sho'ef zoreach hu sham. Vezarach hashemesh, da shimsha, denaheir lesihara, dechad itchazei bahadah, kedein nahara, ve'itneheir vezarach, me'atar illa'ah, dekayma aleih, mittamman zarach tadir. Uva hashemesh, le'izdavvevga bahadah desihara. Holech el darom, de'ihu yemina, veshavvei tukefeih beih, uvegin detukefeih beih, kol cheila degufa bimina hu, uveih talya. Ulevatar sovev el tzafon, naheir lesitra da, venaheir lesitra da. Sovev sovev holech haruach, bekadmeita ketiv shemesh, vehashta ruach. Ella kolla chad, veraza chada, vechol da, begin desihara itnahara minneih, veyitchabberun tarvavyhu.

Rabbi Yitzchak began the discussion with the verse, "The sun also rises and the sun goes down and hastens to its place where it rises again" (Kohelet 1:5). "The sun also rises," refers to the sun, ZEIR ANPIN, which shines on the moon, THE NUKVA. For when the sun is seen by her, she shines, AND THE SUN illuminates and shines from the supreme place that is above it, WHICH IS BINAH, from where IT RECEIVES HIS ILLUMINATION, AND it always rises. "And the sun goes down," means that when it comes to mate with the moon, NUKVA, it "goes towards the south" (Ibid. 6), which is the Right COLUMN OF ZEIR ANPIN, and there reposes its strength. THIS MEANS THAT ITS MAIN ILLUMINATION IS IN THE RIGHT, WHICH IS CHASSADIM, because its strength is in the right. As a result, all the strength of a man's body is in the right side, from which stems the strength of the body. Later IT READS, "and veers to / the north," and shines upon this side, NAMELY, THE SOUTH, and shines upon that side, NAMELY, THE NORTH. "Round and round goes the wind" (Ibid.). HE ASKS, Why is it first written, "sun," and now IT IS CALLED "wind." HE RESPONDED THAT all is one secret, BECAUSE ZEIR ANPIN IS THE INNER MEANING OF THE LIGHT OF THE WIND, AND IS CALLED 'SUN'. And all this happens "ROUND AND ROUND GOES THE WIND" so that the moon will illuminate by its light and the two will join.

chanoch's Commentary

Zohar Section 1 Pasook 13 Sulam Commentary on Parasha Toldot

תָּא חֲזֵי, כַּד אֲתָא אַבְרָהָם לְעַלְמָא חֲבֵיק לָהּ לְסִיהֲרָא וְקָרֵיב לָהּ, כֵּיוָן דַּאֲתָא יִצְחָק אָחֵיד בָּהּ, וְאַתְקֵיף בָּהּ כִּדְקָא יָאוֹת, וּמָשִׁיךְ לָהּ בִּרְחִימוּ, כְּמָה דְּאִתְּמָר, דִּכְתִיב שְׂמֹאלוֹ תַּחַת לְרֹאשׁ. כֵּיוָן דַּאֲתָא יַעֲקֹב, כְּדֵין אִתְחַבַּר שִׁמְשָׁא בְּסִיהֲרָא, וְאִתְנְהֵיר, וְאִשְׁתַּכַּח יַעֲקֹב שְׁלִים בְּכָל סִטְרִין, וְסִיהֲרָא אִתְנְהֵירַת, וְאִתְתַּקָּנַת בִּתְרֵיסַר שִׁבְטִין.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Ta chazei, kad ata avraham le'alma chaveik lah lesihara vekareiv lah, keivan da'ata yitzchak acheid bah, ve'atkeif bah kidka ya'ot, umashich lah birchimu, kemah de'ittemar, dichtiv semolo tachat lerosh. Keivan da'ata ya'akov, kedein itchabbar shimsha besihara, ve'itneheir, ve'ishtakkach ya'akov shelim bechol sitrin, vesihara itneheirat, ve'itetakkanat bitreisar shivtin.

Come and behold, when Abraham came into the world, he embraced the moon and brought her near. When Isaac came, he took her and held her and drew her lovingly, as it is written, "his left hand is under my head" (Shir Hashirim 2:6). When Jacob came, he united the sun, ZEIR ANPIN, with the moon, THE NUKVA, and THE NUKVA shone. So Jacob became whole in every aspect, and the moon shone, and was perfected by the twelve tribes.

chanoch's Commentary

Zohar Section 1 Pasook 14 Sulam Commentary on Parasha Toldot

פְּתַח רִבִּי יְהוּדָה וַאֲמַר הִנֵּה בָּרְכוּ אֶת יי' כָּל עַבְדֵּי יי', וגו'. הַאי קְרָא אוֹקְמוּהָ, אֲבָל תָּא חֲזֵי, הִנֵּה בָּרְכוּ אֶת יי', וּמַאן אִינוּן, דְּיִתְחֲזוּן לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, כָּל עַבְדֵּי יי', בְּגִין דְּכָל בַּר נָשׁ בְּעַלְמָא מִיִּשְׂרָאֵל, אַף עַל גָּב דְּכֹלָּא יִתְחֲזוּן לְבָרְכָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, בִּרְכָתָא דִבְגִינַיְיהוּ יִתְבָּרְכוּן עִלָּאִין וְתַתָּאִין מַאן הִיא, הַהִיא דְּבָרְכִין לֵיהּ עַבְדֵּי יי', וְלָא כֻּלְּהוּ. וּמַאן אִינוּן דְּבִרְכַּתְהוֹן בִּרְכְתָא, הָעוֹמְדִים בְּבֵית יי' בַּלֵּילוֹת, אִלֵּין אִינוּן דְּקָיְימוּ בְּפַלְגוּת לֵילְיָא, וְאִתְעָרֵי לְמִקְרֵי בְּאוֹרַיְיתָא, אִלֵּין קָיְימֵי בְּבֵית יי' בַּלֵּילוֹת, דְּהָא כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא אָתֵי לְאִשְׁתַּעְשְׁאָא עִם צַדִּיקַיָא בְּגִנְתָא דְעֵדֶן. וַאֲנַן קָיְימֵי הָכָא לְאִתְעָרָא בְּמִלֵּי דְאוֹרַיְיתָא, נֵימָא בְּמִלֵּי דְיִצְחָק, דַּאֲנַן בֵּיהּ.

Transliteration - If you utilize this section please also scan the Hebrew above for the energy

Petach ribbi yehudah va'amar hinneh barechu et adonai kol avdei adonai', vgv. Ha kera okemuha, aval ta chazei, hinneh barechu et adonai', uman inun, deyitchazun levarecha leih lekudesha berich hu, kol avdei adonai', begin dechol bar nash be'alma miyisra'el, af al gav decholla yitchazun levarecha leih lekudesha berich hu, birchata divginayhu yitbarechun illa'in vetatta'in man hi, hahi devarechin leih avdei adonai', vela kullehu. Uman inun devirkat'hon bircheta, ha'omedim beveit adonai balleilot, illein inun dekaymu befalgut leileya, ve'it'arei lemikrei be'orayta, illein kaymei beveit adonai balleilot, deha kedein kudesha berich hu atei le'ishta'she'a im tzaddikaya beginta de'eden. Va'anan kaymei hacha le'it'ara bemillei de'orayta, neima bemillei deyitzchak, da'anan beih.

Rabbi Yehuda opened the discussion with the verse, "Behold, bless Hashem, all you servants of Hashem..." (Tehilim 134:1). This verse was explained, yet come and behold, it is written, "Behold, bless Hashem." Who are those worthy of blessing the Holy One, blessed be He? THE SCRIPTURE SAYS, "all you servants of Hashem." Although anyone from Yisrael is worthy of blessing the Holy One, blessed be He, NEVERTHELESS, who gives the blessings for the sake of the supernal and lower beings? THE SCRIPTURE SAYS, "All you servants of Hashem," yet not everyone. Whose blessing is considered a blessing? THE SCRIPTURE SAYS, THOSE "who stand by night in the house of Hashem" (Ibid.); those who wake up at midnight to study Torah. These are those "who stand by night in the house of Hashem." ACCORDING TO THE SCRIPTURE, THEY MUST BE BOTH THE SERVANTS OF HASHEM AND ALSO RISE AT MIDNIGHT. For then the Holy One, blessed be He, comes to delight with the righteous in the Garden of Eden. And we are here awakened by the words of the Torah. Let us discuss Isaac, for we are on his level.

chanoch's Commentary