Zohar Vayakhel - Section 5 - Whoever is of a Willing Heart

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

Zohar Sulam Commentary on Parasha Vayakhel Section 5

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:

Rabbi Shimon speaks first of the raising of Malchut to be united with Zeir Anpin, the uniting of the supernal Chariot and the lower Chariot. We hear of the upper ministers and the patriarchs who have the honor to bear the holy chair, Malchut. "Whoever is of a willing heart" refers to the four hosts of high angels in which are included the twelve hosts. The four hosts are called the holy animals and the twelve hosts are the offerings. All these Chariots are called "whoever is of a willing heart." Rabbi Yehuda speaks of how a man is blessed with happiness when a poor man comes to him; he is as honored as if he created his soul. Rabbi Aba then talks about the verse: "Since the day that I brought forth my people Yisrael out of Egypt, I chose no city out of all the tribes of Yisrael to build a housethat my name might be there, but I chose David," saying that God does not choose a city until he has a good leader for the people. We hear a discussion on "Happy is he who has the El of Jacob for his help, whose hope is in Hashem his Elohim." The righteous put their trust in God, and are content to break themselves for His sake, therefore they merit miracles and many signs. "Whoever is of a willing heart" refers to he whose heart is willing to draw the Shechinah into himself.

THE RELEVANCE OF THE PASSAGE:

The Relevance of the Passage is not yet Revealed

Pasook 51. from the Zohar Sulam Commentary on Parasha Vayakhel

ת"ח, כַּד קַיְּימָא שַׁעֲתָא דִּרְעוּתָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, לְיַחֲדָא רְתִיכָא עִלָּאָה בִּרְתִּיכָא תַּתָּאָה, לְמֶהֱוֵי כֹּלָּא חַד. כְּדֵין קָלָא נָפִיק, מֵהַהוּא אֲתָר עִלָּאָה קַדִּישָׁא, דְּאִקְרֵי שָׁמַיִם, וְכָנִישׁ כָּל אִלֵּין קַדִּישִׁין דִּלְתַתָּא, וְכָל אִינּוּן רַבְרְבָן קַדִּישִׁין, וּמַשִׁרְיָין עִלָּאִין, לְמֶהֱוֵי כֻּלְּהוּ זְמִינִין כַּחֲדָא, הה"ד, וַיַּקְהֵל מֹשֶׁה, דָּא רָזָא דְּשָׁמַיִם. אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל, אִלֵּין אִינּוּן תְּרֵיסַר מַשִׁרְיָין עִלָּאִין קַדִּישִׁין.

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

Come and see: when it is a time of goodwill before the Holy One, blessed be He, to unite the supernal Chariot with the lower Chariot so that they would become one, a voice issues from the uppermost holy place, which is called heaven, ZEIR ANPIN, and gathers all those who are holy down below, NAMELY, THE RIGHTEOUS IN THIS WORLD, all the holy ministers, MICHAEL, GABRIEL, URIEL AND RAPHAEL, and all the upper hosts, THE ANGELS, so that all would be ready together. This is the meaning of "And Moses gathered"-Moses is the secret of heaven, ZEIR ANPIN, "all the Congregation of the children of Yisrael" - these are the twelve upper holy hosts, WHICH ARE THE LOWER CHARIOT, UPON WHICH MALCHUT RIDES, AND THEY LIFT MALCHUT TO BE UNITED WITH ZEIR ANPIN.

chanoch's Commentary

With Rabbi Ashlag's Commentary the pasuk is clear as written.

Pasook 52. from the Zohar Sulam Commentary on Parasha Vayakhel

וַיֹּאמֶר אֲלֵיהֶם. וּמַאי קָאָמַר זֶה הַדָּבָר וְגוֹ', קְחוּ מֵאִתְּכֶם תְּרוּמָה, אִתְתָּקָנוּ כֻּלְּכוּן, לְסַלְּקָא עָלַיְיכוּ, וּלְמֵיטַל עָלַיְיכוּ, יְקָרָא דְּכֻרְסְיָיא קַדִּישָׁא, לְסַלְּקָא לְעֵילָּא.

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 said to them." What did he say? "This is the thing... Take from among you an offering" (Shemot 35:4-5), which means, prepare yourself, all of you, to bear and carry upon you the honor of the holy throne, WHICH IS MALCHUT, to raise it, TO ZEIR ANPIN.

chanoch's Commentary

This pasuk needs clarification. Who is the "he" in What did he say? You is the lower you and is this applying to the lower or as expressed in pasuk 51 only the upper levels and Angels.

Pasook 53. from the Zohar Sulam Commentary on Parasha Vayakhel

אַפְרִישׁוּ מִנַּיְיכוּ אִינּוּן יַקִּירִין, אִינּוּן רַבְרְבִין עִלָּאִין, לְסַלְּקָא לְהַהִיא תְּרוּמָה, רָזָא דְּכֻרְסְיָיא קַדִּישָׁא, לְאִתְחַבְּרָא בַּאֲבָהָן, דְּהָא מַטְרוֹנִיתָא לָא אִתְחֲזֵי לְמֵיתֵי לְבַעְלָהּ, אֶלָּא בְּאִינּוּן בְּתוּלְתָּן עוּלֶמְתָּהָא, דְּיֵיתוּן עִמָּהּ, וּמְדַּבְּרָן לָהּ, עַד דְּמָטַת לְבַעְלָהּ, כְּמָה דְּאַתְּ אָמַר, בְּתוּלוֹת אַחֲרֶיהָ רְעוּתֵיהּ וְגוֹ', וְכָל כַּךְ לָמָּה, לְמֵיתֵי לְאִתְחַבְּרָא בְּבַעְלָהּ.

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

Allocate from among you the honored, the elevated ministers, MICHAEL, GABRIEL, URIEL AND RAPHAEL, to raise this offering, which is the secret of the holy throne, MALCHUT, to be united with the patriarchs, WHO ARE CHESED, GVURAH AND TIFERET OF ZEIR ANPIN. And it is not meet that the Matron, MALCHUT, come to her husband, unescorted by virgin maidens who come with her and conduct her to her husband, ZEIR ANPIN, as is said, "the virgins, her companions that follow her" (Tehilim 45:15). Wherefore all that? To bring her to join her husband, ZEIR ANPIN.

chanoch's Commentary

Who is or are the virgin maidens? Without this information the pasuk is not clear.

Pasook 54. from the Zohar Sulam Commentary on Parasha Vayakhel

כֹּל נְדִיב לִבּוֹ, אִלֵּין אִינּוּן אַרְבַּע מַשִׁרְיָין עִלָּאִין, דְּבִכְלָלָא דִּלְהוֹן כְּלִילָן, כָּל אִינּוּן שְׁאַר מַשִׁרְיָין, וְאִלֵּין אִינּוּן דְּנַפְקָן בַּאֲבָהָן עִלָּאִין, דְּאִקְרוּן נְדִּיבִים. כְּמָה דְּאוּקְמוּהָ, דִּכְתִּיב כָּרוּהָ נְדִיבֵי הָעָם, אִלֵּין אֲבָהָן.

Transliteration

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Translation

"Whoever is of a willing (Heb. nediv) heart" (Shemot 35:5) refers to the four hosts of high angels THAT COME FROM NETZACH, HOD, YESOD AND MALCHUT OF MALCHUT; in them are included all the other hosts, NAMELY THE TWELVE HOSTS. SINCE EACH OF THE FOUR HOSTS CONSISTS OF THREE HOSTS, THEY ARE ALTOGETHER TWELVE. And those who come out of the high patriarchs, CHESED, GVURAH AND TIFERET, are called nobles. As we stated, that it is written about the well, "that the nobles of (Heb. nedivei) the people delved" (Bemidbar 21:18). 'Nobles' refers to the fathers.

chanoch's Commentary

This verse is explaining code words. Rabbi Ashlag's comments are needed to clarify the meanings.

Pasook 55. from the Zohar Sulam Commentary on Parasha Vayakhel

יְבִיאֶהָ, יְבִיאוּהָ לָא כְּתִיב, אֶלָּא יְבִיאֶהָ, לְיַחֲדָא כֹּלָּא כַּחֲדָא. וְכֵן יָבִיא לָא כְּתִיב, אֶלָּא יְבִיאֶהָ, לְסַלְּקָא לָהּ לְגַבֵּי בַּעְלָהּ בִּיקָרָא, כְּמָה דְּאִצְטְרִיךְ. אֵת תְּרוּמַת יְיָ', אֶת לְאַסְגָּאָה, כָּל אִינּוּן מַשִׁרְיָין עִלָּאִין אַחֲרָנִין, לְאִתְחַבְּרָא כֹּלָּא כַּחֲדָא, וְאִינּוּן תְּרֵיסַר בִּכְלָלָא חֲדָא. זָהָב. וָכֶסֶף. וּנְחוֹשֶׁת. תְּכֵלֶת. וְאַרְגָּמָן. וְתוֹלַעַת שָׁנִי. וְשֵׁשׁ וְעִזִּים. וְעֹרֹת אֵלִים מְאָדָּמִים. וְעֹרֹת תְּחָשִׁים. וַעֲצֵי שִׁטִּים. וְשֶׁמֶן לַמָּאוֹר. וּבְשָׂמִים לְשֶׁמֶן הַמִּשְׁחָה. וְלִקְטֹרֶת הַסַּמִּים. אִלֵּין אִינּוּן תְּרֵיסַר מַשִׁרְיָין עִלָּאִין, דִּכְלִילָן כֻּלְּהוּ כַּחֲדָא בִּכְלָלָא דְּאַרְבַּע דְּאִקְרוּן חַיוֹת הַקֹּדֶשׁ כְּמָה דְּאִתְּמַר.

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 ASKS: It is written "he will bring it (Heb. yevi'eha)" (Shemot 35:5) and not "they will bring it"; AND SAYS, "he will bring it" WHICH IS IN THE SINGULAR, INDICATES the unifying of everything into one, THAT IS TO SAY THE MALE AND FEMALE PRINCIPLES. Also, it does not say 'he will bring (Heb. yavi)' but "he will bring it (Heb. yevie'ha)," TO INDICATE MALCHUT WHICH IS CALLED AN OFFERING, to be given to her husband honorably as is proper. "an offering to Hashem," the particle 'Et', before "an offering," comes to add all the other hosts of angels, so that everything should be united into one, to make twelve HOSTS into one, WHICH ARE "gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and badgers' skins, and acacia wood, and oil for the light, and spices for anointing oil, and for the sweet incense" (Ibid. 5-8) WHICH ARE THE TWELVE KINDS. These are the highest twelve hosts, that are included in these four, which are called the holy living creatures. FOR EACH LIVING CREATURE CONSISTS OF THREE, SO TOGETHER THERE ARE TWELVE.

chanoch's Commentary

The 12 Tribes of Israel relate to these 12 items donated. The one to one relationship relates to Sefirot. Can you determine which item goes with which Tribe and which Sefirah?

Pasook 56. from the Zohar Sulam Commentary on Parasha Vayakhel

וְכֻלְּהוּ אִלֵּין סַלְּקִין לְכֻרְסְיָיא קַדִּישָׁא, לְאָעֲלָא לָהּ לְעֵילָּא, לְאִתְחַבְּרָא בְּבַעְלָהּ, בְּגִין לְמֶהֱוֵי כֹּלָּא חַד, בְּגִין דְּיִשְׁתְּכַח עִמָּהּ בִּיקָרָא עִלָּאָה. כְּדֵין יָתִיב מַלְכָּא עִלָּאָה עַל כּוּרְסְיָּיא קַדִּישָׁא, וְאִתְחַבְּרָא אִתְּתָא בְּבַעְלָהּ, לְמֶהֱוֵי כֹּלָּא חַד. וּכְדֵין, אִיהוּ חֶדְוָותָא דְּכֹלָּא.

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 all of them ascend to the holy throne, WHICH IS MALCHUT, to lift her up to be united with her husband, ZEIR ANPIN, so that all becomes one, and that he be with her in high glory. Then the supreme King sits on the holy throne, and wife is united with her husband, MALCHUT WITH ZEIR ANPIN, so that everything would be one. Then everyone rejoices.

chanoch's Commentary

This verse is clear as it is written

Pasook 57. from the Zohar Sulam Commentary on Parasha Vayakhel

ת"ח, הָכָא שָׁארִי לְמִמְנֵי זָהָב בְּקַדְמֵיתָא, וְכֶסֶף לְבָתַר, בְּגִין דְּהַאי חֶשְׁבֹּנָא מִתַּתָּא. אֲבָל כַּד אָתֵי לְמִמְנֵי מֵחוּשְׁבָּנָא דִּרְתִיכָא דִּלְעֵילָּא, שָׁארִי לְמִמְנֵי מִימִינָא בְּקַדְמֵיתָא, וּלְבָתַר מִן שְׂמָאלָא. מְנָלָן. דִּכְתִּיב, לִי הַכֶּסֶף וְלִי הַזָּהָב. כֶּסֶף בְּקַדְמֵיתָא, וּלְבָתַר הַזָּהָב. וּבִרְתִיכָא דִּלְתַתָּא, שָׁארוּ מִשְּׂמָאלָא וּלְבָתַר מִימִינָא, דִּכְתִּיב זָהָב וָכֶסֶף וּנְחֹשֶׁת. זָהָב בְּקַדְמֵיתָא, וּלְבָתַר כֶּסֶף.

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

Come and see, here the count starts with gold, and then silver, because that reckoning is from below UPWARD, FOR GVURAH, THAT IS GOLD, PRECEDE SILVER THAT IS CHESED. But when counting by the reckoning of the supernal Chariot, the counting starts from the right side first, WHICH IS SILVER, and then left, WHICH IS GOLD. Whence do we derive this? It is written: "The silver is Mine, and the gold is Mine" (Chagai 2:8); first silver and then gold, BECAUSE IT RELATES TO THE HIGHER. With the lower Chariot, WHICH IS MALCHUT, it starts with left and then the right, as is written: "gold, and silver, and brass," first gold and then silver.

chanoch's Commentary

This pasuk is also clear as written.

Pasook 58. from the Zohar Sulam Commentary on Parasha Vayakhel

וְכָל אִינּוּן רְתִיכִין אִקְרוּן נְדִיב לֵב. כֹּל: לְאַכְלְלָא כָּל שְׁאַר רְתִיכִין. לֵב. מַאי לֵב. הַיְינוּ רָזָא דִּכְתִּיב, וְטוֹב לֵב מִשְׁתֶּה תָּמִיד. וְדָא אִיהוּ לִבָּא דְּכֹלָּא, וְדָא כֻּרְסְיָיא קַדִּישָׁא. וְעַל דָּא אִקְרוּן לֵב. כֹּל נְדִיב לֵב, כְּמָה דְּאוֹקִימְנָא, דְּאַרְבַּע מַשִׁרְיָין אִלֵּין, כְּלָלָא דְּכֻלְּהוּ אִקְרוּן בְּרָזָא חֲדָא, נְדִיב לֵב. תְּרוּמַת יְיָ', דָּא כֻּרְסְיָיא קַדִּישָׁא. וּבְגִין דְּאָרִימוּ לָהּ לְעֵילָּא, וְסַלְּקִין לָהּ לְעֵילָּא, אִקְרֵי תְּרוּמַת יְיָ'.

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 all these Chariots are called "whoever (lit. 'all who') is of a willing heart" (Shemot 35:5). "All," IN THE VERSE "ALL WHO IS OF A WILLING HEART" includes all the other Chariots, WHICH ARE TWELVE. What is heart? It is the secret of the verse "but he that is of a merry heart has a continual feast" (Mishlei 15:15), which refers to the heart of all, and is the holy throne, MALCHUT. Therefore they are called heart. "All who is of a willing heart" is as we stated that the four legions include everything, FOR EACH CONSISTS OF THREE, AND TOGETHER THEY ARE TWELVE, and all are named after the meaning of "all who is of a willing heart." "A heave-offering to Hashem" (Shemot 35:5) is the holy throne. And since they heaved it up and raised itTO ZEIR ANPIN, it is called "an offering to Hashem."

chanoch's Commentary

This verse is relating code wordsl.

Pasook 59. from the Zohar Sulam Commentary on Parasha Vayakhel

וְעַל דָּא, כַּד חָמָא יְחֶזְקֵאל רָזָא דְּחַיּוֹת, דַּהֲווֹ סַלְּקִין, לָא חָמָא מַהוּ דְּסַלְּקִין, בְּגִין דְּאִיהִי סַלְּקָא לְגַבֵּי מַלְכָּא עִלָּאָה בִּגְנִיזוּ בִּטְמִירָא בִּיקָרָא עִלָּאָה.

Transliteration

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Translation

For that reason, when Ezekiel saw the secret of the living creatures, that were raising MALCHUT TO UNION, he did not see what they were raising, THAT IS-MALCHUT THAT IS RIDING UPON THEM, because she went to the highest King, ZEIR ANPIN, hidden and secretly, within the supreme glory.

chanoch's Commentary

As the unity between Zeir Anpin and Malchut manifests it is necessary for the female be concealed. This is a spiritual law and the reason behind the halacha that marital intimacy be done in the dark and under covers.

Pasook 60. from the Zohar Sulam Commentary on Parasha Vayakhel

וְכָל חָכָם לֵב בָכֶם, אִלֵּין אִינּוּן שִׁתִּין מְקוֹרִין, דְּאַשְׁקְיָּא עָלְמָא, וּמִנְּהוֹן אִתְשָׁקֵי. יָבֹאוּ, אֲמַאי יָבֹאוּ. אֶלָּא דְּיֵיתוּן לְמִנְקַט מֵעִם גְּנָזָא דְּחַיִּין. יָבֹאוּ, וּלְבָתַר וַיַּעֲשׂוּ מָה דְּקוּדְשָׁא בְּרִיךְ הוּא פָּקִיד לוֹן לְאַהֲנָאָה עָלְמָא.

Transliteration

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Translation

"And every wise hearted man among you" (Shemot 35:10) refers to the sixty sources, CHESED, GVURAH, TIFERET, NETZACH, HOD AND YESOD WITHIN ZEIR ANPIN, EACH CONTAINING TEN, that water the world, WHICH IS MALCHUT. From them it is watered. "shall come" (Ibid.) why is it written? AND HE ANSWERS: For they shall come to receive from the treasury of life, WHICH IS BINAH. Afterwards they will do what the Holy One, blessed be He, BINAH, commands them to cause enjoyment to the world.

chanoch's Commentary

This pasuk teaches a strong hint to the reality that when Malchut rises to Zeir Anpin the unity also rises to Binah. Binah is the source of all enjoyment in the physical world and in all worlds.

Pasook 61. from the Zohar Sulam Commentary on Parasha Vayakhel

קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ'. רִבִּי יְהוּדָה פָּתַח, הֲלֹא פָרוֹס לָרָעֵב לַחְמֶךָ וְגוֹ'. ת"ח, זַכָּאָה חוּלָקֵיהּ דְּבַר נָשׁ, כַּד מִסְכְּנָא אִעְרַע לְגַבֵּיהּ. דְּהַהוּא מִסְכְּנָא דּוֹרוֹנָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֱוֵי, דְּשָׁדַר לֵיהּ. מַאן דִּמְקַבֵּל לֵיהּ לְהַהוּא דּוֹרוֹנָא בְּסֵבֶר אַנְפִּין, זַכָּאָה חוּלָקֵיהּ.

Transliteration

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Translation

"Take from among you an offering to Hashem." Rabbi Yehuda opened the discussion with the verse "Is it not to share your bread with the hungry..." (Yeshayah 58:7). Come and see, blessed is a man's portion when a poor man approaches him. Since he is a poor man, he is a gift that the Holy One, blessed be He, sent him. Blessed is the portion of he who welcomes this gift cordially.

chanoch's Commentary

When one knows the law of the Ani - spelled with an Ayin, meaning poor person, this pasuk is clear as written.

Pasook 62. from the Zohar Sulam Commentary on Parasha Vayakhel

תָּא חֲזֵי, מַאן דְּחָיֵיס לְמִסְכְּנָא, וְאָתִיב לֵיהּ נַפְשֵׁיהּ, קוּדְשָׁא בְּרִיךְ הוּא סָלִיק עָלֵיהּ, כְּאִילּוּ הוּא בָּרָא לְנַפְשֵׁיהּ. וְע"ד אַבְרָהָם דַּהֲוָה חָיִיס לְכָל בְּנֵי עָלְמָא, סָלִיק עָלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, כְּאִילּוּ הוּא בָּרָא לוֹן, דִּכְתִּיב וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן.

Transliteration

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Translation

Come and see, whoever pities the poor man and refreshes him, the Holy One, blessed be He, honors him as if he created him. This is why Abraham, who pitied all the inhabitants of the world, the Holy One, blessed be He, treated him as if he created them. Such is the meaning of the verse "and all the souls that they had acquired in Charan" (Beresheet 12:5).

chanoch's Commentary

This verse is clear as written.

Pasook 63. from the Zohar Sulam Commentary on Parasha Vayakhel

וְאע"ג דְּהָא אוֹקִימְנָא הֲלֹֹא פָרוֹס, מַאי פָרוֹס, לְמִפְרַס לֵיהּ מַפָּה בְּנָהֲמָא וּמְזוֹנָא לְמֵיכַל. ד"א הֲלֹֹא פָרוֹס, כד"א פְּרֵיס פְּרִיסַת וְגוֹ'. דְּבָעֵי לְמִפְרַס פְּרִיסִין דְּנַהֲמָא קָמֵיהּ, בְּגִין דְּלָא לִכְסִיף. וְיַפְרוֹס קָמֵיהּ בְּעֵינָא טָבָא. לַחְמֶךָ, לֶחֶם לָא כְּתִיב, אֶלָּא לַחְמֶךָ. הַהוּא דִּילָךְ מִמָּמוֹנֶךָ, וְלָא דִּגְזִילוּ, וְלָא דַּעֲשָׁק, וְלָא דִּגְנֵבָה. דְּאִי הָכִי, לָאו זְכוּתָא הוּא, אֶלָּא וַוי לֵיהּ, דְּאָתֵי לְאַדְכְּרָא חוֹבוֹי. כְּגַוְונָא דָּא קְחוּ מֵאִתְּכֶם תְּרוּמָה, לְאָרָמָא מִמָּה דִּלְכוֹן, וְלָא מֵעֹשֶׁק, וְלָא מִגֶּזֶל, וְלָא מִגְּנֵבָה, וְהָא אוּקְמוּהָ.

Transliteration

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Translation

Although we talked about THE VERSE "Is it not to share (Heb. paros)" (Yeshayah 58:7), yet what does it mean? It means to spread over a tablecloth bread and food to eat. There is another interpretation for this verse. The word "paros" also means "to break," and so pieces of bread should be broken before him, that he would not feel ashamed. And one should break it before him generously. The word "your bread" (Ibid.) is used and not just "bread," for "your bread" TEACHES US THAT THE BREAD SHOULD BE yours, from your own money and not by theft, oppression or robbery. Otherwise, it is no merit; on the contrary, woe to him, when his sin is brought up. Similarly "Take from among you an offering" means to take and give from your own, not from theft, plunder or robbery, as was already explained.

chanoch's Commentary

The verse is clear as written.

Pasook 64. from the Zohar Sulam Commentary on Parasha Vayakhel

רִבִּי חִיָּיא וְרִבִּי יִצְחָק וְרִבִּי יוֹסֵי, הֲווֹ אַזְלֵי בְּאָרְחָא, עַד דַּהֲווֹ אָזְלֵי, פָּגַע בְּהוּ רִבִּי אַבָּא. אָמַר רִבִּי חִיָּיא, וַדַּאי שְׁכִינְתָּא בַּהֲדָן. כַּד מָטָא לְגַבַּיְיהוּ, אָמַר רִבִּי אַבָּא, כְּתִיב, מִן הַיּוֹם אֲשֶׁר הוֹצֵאתִי אֶת עַמִּי אֶת יִשְׂרָאֵל מִמִּצְרַיִם לֹא בָחַרְתִּי בְעִיר מִכֹּל שִׁבְטֵי יִשְׂרָאֵל וָאֶבְחַר בְּדָוִד וְגוֹ' לִבְנוֹת בַּיִת לִהְיוֹת שְׁמִי שָׁם. הַאי קְרָא, לָאו רֵישֵׁיהּ סֵיפֵיהּ, וְלָאו סֵיפֵיהּ רֵישֵׁיהּ, דִּכְתִּיב לֹֹא בָחַרְתִּי בְּעִיר, וָאֶבְחַר בְּדָוִד, מַאי הַאי עִם הַאי. וָאֶבְחַר בִּירוּשָׁלַםִ מִבָּעֵי לֵיהּ.

Transliteration

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Translation

Rabbi Chiya, Rabbi Yitzchak and Rabbi Yosi were walking on the way. While they were walking, they were met by Rabbi Aba. Rabbi Chiya said: assuredly the Shechinah is with us. When he reached them, Rabbi Aba said, it is written: "Since the day that I brought forth My people Yisrael out of Egypt, I chose no city out of all the tribes of Yisrael to build a house...that My name might be there, but I chose David..." (I Melachim, 8:16). There is a contradiction between the beginning and end of this verse, for it is written: "I chose no city...I chose David." (Ibid.) They do not agree with each other, for it should have been said 'I chose Jerusalem.'

chanoch's Commentary

The word for city is Ayin Yood Raish. The gematria is 280. The number 280 is associated with the final days since the final letters have this same gematria. 280 also is the energy of "complete power". David is gematria 14. A number associated with Manifestation. The verse is a promise to manifest the power of HaShem in the end of days.

Pasook 65. from the Zohar Sulam Commentary on Parasha Vayakhel

אֶלָּא כַּד קוּדְשָׁא בְּרִיךְ הוּא אִית רְעוּתָא קָמֵּיהּ לְמִבְנֵי קַרְתָּא, אִסְתָּכָּל בְּקַדְמֵיתָא, בְּהַהוּא רֵישָׁא דְּנָהִיג עַמָּא דְּקַרְתָּא, וּלְבָתַר בְּנֵי קַרְתָּא, וְאַיְיתֵי לְעַמָּא בֵּיהּ. הה"ד לֹא בָחַרְתִּי בְּעִיר, עַד דְּאִסְתַּכַּלְנָא בְּדָוִד, לְמֶהֱוֵי רַעְיָא עַל יִשְׂרָאֵל. בְּגִין דְּמָתָא וְכָל בְּנֵי מָתָא, כֻּלְּהוּ קַיְימִין בְּרַעֲיָּא דְּנָהִיג לְעַמָּא, אִי רַעְיָא אִיהוּ טָבָא, טָב לֵיהּ, טָב לְמָתָא, טָב לְעַמָּא. וְאִי רַעְיָא אִיהוּ בִּישָׁא, וַוי לֵיהּ, וַוי לְמָתָא וַוי לְעַמָּא. וְהַשְׁתָּא אִסְתָּכָּל קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא, וְסָלִיק בִּרְעוּתֵיהּ לְמִבְנֵי לֵיהּ, וְאוֹקִים בְּרֵישָׁא לְדָוִד, הה"ד וָאֶבְחַר בְּדָוִד עַבְדִי.

Transliteration

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Translation

But when it pleases the Holy One, blessed be He, to build a city, He looks first at the leader who heads the people of the city, and then builds the city and brings the people thither. This is to say, "I chose no city," until I saw that David will be a good shepherd for Yisrael. For the city and its citizens all depend on the shepherd, the leader of the city. If the shepherd is good, then it is well for him, well for the city, well for the people, but if the shepherd is bad, woe to him, woe to the city, woe to the people. And now the Holy One, blessed be He, looked at the world and it occurred to Him to build it, He first raised David. This was said in, "And I chose David My servant."

chanoch's Commentary

When pondered this verse will become clear to the students of Kabbalah.

Pasook 66. from the Zohar Sulam Commentary on Parasha Vayakhel

מִלְּתָא חַדְתָּא שְׁמַעְנָא. פָּתַח וְאָמַר, אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְּרוֹ שִׂבְרוֹ עַל יְיָ' אֱלֹֹהָיו. וְכִי אֵל יַעֲקֹב, וְלָא אֵל אַבְרָהָם, וְלָא אֵל יִצְחָק, אֶלָּא אֵל יַעֲקֹב. בְּגִין דְּיַעֲקֹב לָא אִתְרְחִיץ בַּאֲבוֹהִי, וְלָא בְּאִמֵיהּ, כַּד עָרַק קַמֵּי אֲחוּי, וְאָזַל יְחִידָאי, בְּלָא מָמוֹנָא, כד"א כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה, וְאִיהוּ אִתְרְחִיץ בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי וְגוֹ'. וְכֹלָּא שָׁאִיל מִקַּמֵּיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא, וְיָהַב לֵיהּ.

Transliteration

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Translation

I heard a new idea. He opened the discussion and said, "Happy is he who has the El of Jacob for his help, whose hope is in Hashem his Elohim" (Tehilim 146:5). HE ASKS: Why say "El of Jacob" and not "El of Abraham" or "El of Isaac," AND ANSWERS: Because Jacob did not put his trust in his father, nor in his mother, when he fled his brother, and walked alone without money, as was written: "for with my staff I passed over this Jordan" (Beresheet 32:11). And he put his trust in the Holy One, blessed be He, as is written: "If Elohim will be with me, and will keep me..." (Beresheet 28:20), and everything he asked from the Holy One, blessed be He, was given him.

chanoch's Commentary

This pasuk is teaching that we must never put our trust in human beings even our parents. We must trust only HaShem and must take the first step towards HaShem by requesting help from other human beings but never with the consciousness that they will help. Help only comes from HaShem.

Pasook 67. from the Zohar Sulam Commentary on Parasha Vayakhel

שִׂבְרוֹ עַל יְיָ' אֱלֹהָיו. שִׁבְרוֹ, וְלָא אָמַר תִּקְוָתוֹ, וְלָא בִּטְחוֹנוֹ, אֶלָּא שִׂבְרוֹ. אַל תִּקְרֵי שִׂבְרוֹ, אֶלָּא שִׁבְרוֹ. דְּנִיחָא לְהוּ לְצַדִּיקַיָּיא, לְתַּבְרָא גַּרְמַיְיהוּ, וּלְאִתְבְּרָא תְּבִירוּ עַל תְּבִירוּ, וְכֹלָּא עַל יְיָ' אֱלֹֹהָיו. כד"א, כִּי עָלֶיךָ הוֹרַגְנוּ כָל הַיּוֹם. כִּי עָלֶיךָ נָשָׂאנוּ חֶרְפָּה.

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

"Whose hope (Heb. sivro) is in Hashem his Elohim" (Tehilim 146:5). HE ASKS: IT IS WRITTEN, his hope, not his Faith nor his trust, AND ANSWERS: Do not pronounce it "sivro" with the letter Sin but "shivro" with the letter Shin, which implies breaking. For the righteous are content to break themselves, and to be broken to pieces, and all for the sake of Hashem his Elohim. As much was written: "But for Your sake are we killed all the day long" (Tehilim 44:23), and "Because for Your sake we have borne insult" (Tehilim 69:8).

chanoch's Commentary

The pasuk is clear as written.

Pasook 68. from the Zohar Sulam Commentary on Parasha Vayakhel

כְּגַוְונָא דְּיַעֲקֹב, דִּכְתִּיב וַיַּרְא יַעֲקֹב כִּי יֵשׁ שֶׁבֶר בְּמִצְרָיִם, דְּהָא תְּבִירוּ דְּגָלוּתָא, חָמָא דַּהֲוָה לֵיהּ בְּמִצְרָיִם, וְשַׁוֵּי תּוּקְפֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא. וּבְנוֹי דְּיַעֲקֹב סַבְלוּ תְּבִירוּ דְּגָלוּתָא, וְלָא אִשְׁתָּנּוּ מִגּוֹ רָזָא דִּמְהֵימְנוּתָא דְּאַבָהֲתְהוֹ, וּשְׁמָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֲוָה בְּגָלוּתָא רְגִילָא בְּפוּמַיְיהוּ.

Transliteration

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Translation

The same happened to Jacob, as is written: "Now when Jacob saw that there was corn (Heb. shever, also: 'trouble') in Egypt" (Beresheet 42:1). For Jacob saw the calamity of exile awaiting him in Egypt and put his trust in the Holy One, blessed be He. And the children of Jacob also suffered the trouble of exile, yet they did not waver from the Faith of their fathers, and the name of the Holy One, blessed be He, was constantly on their lips.

chanoch's Commentary

The pasuk is clear as written.

Pasook 69. from the Zohar Sulam Commentary on Parasha Vayakhel

וְע"ד כְּתִיב בְּמֹשֶׁה, וְאָמְרוּ לִי' מַה' שְּׁמוֹ' מַה'. בְּגִין דַּהֲווֹ יַדְעֵי לֵיהּ, וְלָא אַנְשׁוּ לֵיהּ לְעָלְמִין, וְסַבְלוּ תְּבִירוּ דְּגָלוּתָא עַל קוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כַּךְ זָכֵי לְפוּרְקָנִין וּלְנִסִין וּלְאַתְוָּון סַגִּיאִין.

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

That is why it is written about Moses, "And they shall say to me, what is His name?" (Shemot 3:13), FOR THE LAST LETTERS OF THE WORDS OF THE VERSE FORM YUD HEI VAV HEI, A NAME THAT WAS CONSTANTLY ON THEIR LIPS. Since they have known it, they never forgot it, and suffered the trouble of exile for the sake of the Holy One, blessed be He. Therefore they merited many miracles and signs.

chanoch's Commentary

This pasuk is also clear as it is written.

Pasook 70. from the Zohar Sulam Commentary on Parasha Vayakhel

וְאַתּוּן קַדִּישִׁין עֶלְיוֹנִין, דְּסָבְלִּין תְּבִירוּ דְּגוּפָא מֵאֲתָר לְאֲתָר עַל קוּדְשָׁא בְּרִיךְ הוּא, עאכ"ו דְּזַכָּאִין אַתּוּן לְמֶעְבַּד לְכוּ נִסִּין וּפוּרְקָנִין, וְתִזְכּוּן לְחַיֵּי עָלְמָא דְּאָתֵי. אָזְלוּ כֻּלְּהוּ כַּחֲדָא.

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 you, lofty saints, who suffer the breaking of the body in wandering from place to place for the sake of the Holy One, blessed be He, you are doubly worthy of miracles and redemption, and deserve life in the World to Come. They walked together.

chanoch's Commentary

This is clear as written yet why does it need to be said in this location?

Pasook 71. from the Zohar Sulam Commentary on Parasha Vayakhel

פָּתַח וְאָמַר קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ' כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ וְגוֹ'. תָּא חֲזֵי, בְּשַׁעֲתָא דְּבַר נָשׁ שַׁוֵּי רְעוּתֵיהּ, לְגַבֵּי פּוּלְחָנָא דְּמָארֵיהּ, הַהוּא רְעוּתָא סָלִיק בְּקַדְמֵיתָא עַל לִבָּא, דְּאִיהוּ קִיוּמָא וִיסוֹדָא דְּכָל גּוּפָא. לְבָתַר סָלִיק הַהוּא רְעוּתָא טָבָא, עַל כָּל שַׁיְיפֵי גּוּפָא. וּרְעוּתָא דְּכָל שַׁיְיפֵי גּוּפָא, וּרְעוּתָא דְּלִבָּא, מִתְחַבְּרָאן כַּחֲדָא, וְאִינּוּן מַשְׁכִין עָלַיְיהוּ זִיהֲרָא דִּשְׁכִינְתָּא לְדַיְּירָא עִמְּהוֹן, וְהַהוּא בַּר נָשׁ אִיהוּ חוּלָקָא דְּקוּדְשָׁא בְּרִיךְ הוּא הֱוֵי, הה"ד קְחוּ מֵאִתְּכֶם תְּרוּמָה. מֵאִתְּכֶם הֲוָה אַמְשְׁכוּתָא, לְקַבְּלָא עָלַיְיכוּ הַהִיא תְּרוּמָה, לְמֶהֱוֵי חוּלָקָא לַיְיָ'.

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 and said "Take from among you an offering to Hashem: whoever is of a willing heart, let him bring it..." (Shemot 35:5). Come and see, when a man wills himself to worship his Master, the will first reaches the heart, which is the basis and foundation of the entire body. Then that goodwill is diffused in all the members of the body; and the will of the members of the body and the will of the heart combine, and draw to themselves the splendor of the Shechinah to rest on them. Such a man becomes the portion of the Holy One, blessed be He. This is implied in "Take from among you an offering," that is, drawing to receive upon you that offering, WHICH IS THE SHECHINAH, so that THIS MAN would be a portion to Hashem.

chanoch's Commentary

This pasuk is teaching the process of becoming the "hands" of HaShem. This means how one decides to bring opportunities to others by acting according to the plan of Creation.

Pasook 72. from the Zohar Sulam Commentary on Parasha Vayakhel

וְאִי תֵּימָא דְּלָאו בִּרְשׁוּתֵיהּ דְּב"נ קַיָּימָא מִלָּה. ת"ח, מַה כְּתִיב כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת יְיָ'. כֹּל נְדִיב לִבּוֹ וַדַּאי, מַאן דְּיִתְרְעֵי לִבֵּיהּ, יַמְשִׁיךְ לָהּ לִשְׁכִינְתָּא לְגַבֵּיהּ. הה"ד יְבִיאֶהָ, אע"ג דְּאִיהִי בְּאִסְתַּלְּקוּתָא לְעֵילָּא, יְבִיאֶהָ מֵאֲתָר עִלָּאָה, לְאַמְשָׁכָא לְדַיְּירָא עִמֵּיהּ.

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 if you say that this is beyond man's power, come and see what is written: "whoever is of a willing heart, let him bring it (her), an offering of Hashem" (Ibid.). "Whoever is of a willing heart," assuredly refers to he whose heart is willing to draw the Shechinah to himself. This is the meaning of "bring her," for though She is highly elevated, he will "bring her," draw Her to reside with him!

chanoch's Commentary

This pasuk is clear as written.

Pasook 73. from the Zohar Sulam Commentary on Parasha Vayakhel

וְכַד תֵּיתֵי לְאַשְׁרָאָה עִמֵּיהּ, כַּמָה בִּרְכָּאן וְכַמָּה עֻתְרָא תֵּיתֵי עִמֵּהּ. הה"ד זָהָב וָכֶסֶף וּנְחֹשֶׁת. לָא יֶחְסַר לֵיהּ כָּל עֻתְרָא דְּעָלְמָא. דָּא לִשְׁאַר בְּנֵי עָלְמָא. אֲבָל אַתּוּן קַדִּישִׁין עֶלְיוֹנִין, קְחוּ מֵאִתְּכֶם תְּרוּמָה לַיְיָ'. אָמַר רִבִּי חִיָּיא, מַאן דְּשָׁרֵי לְאָרָמָא, הוּא יָרִים.

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 when She comes to reside with him, how many blessings and how much wealth does She bring with Her, that is, "gold, and silver, and brass (Shemot 35:5)." He would not need any of the wealth of the world, which is for other people. But you, exalted saints, "Take from among you an offering to Hashem," MEANING THAT THEY WILL GIVE NEW INTERPRETATIONS OF THE TORAH TO RAISE THE SHECHINAH. Rabbi Chiya said, whoever started to raise Her, let him continue.

chanoch's Commentary

This is a transition pasuk, moving to a new section.