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Rabbi Yosi opens a discussion on the meaning of the quotation, "And Jacob lived," which has high mysteries contained in it, because Jacob arrived at a hitherto unprecedented prophecy "and lived" in Egypt, among his exiled descendants. Rabbi Yosi next questions how this is possible when the name Jacob indicates smallness, while Yisrael indicates greatness. Rabbi Elazar responds by pointing out that scripture indicates Jacob purchased his birthright, which is tantamount to greatness. Rabbi Shimon further states that Jacob, not Yisrael, was chosen by God to be a sapphire in the Throne of Glory. Jacob's name was then changed to Yisrael, to reflect the Mercy of Judgment, since judgment is the cause of the revelation of mercy, and those banished to Egypt were judged and shown mercy by God. Rabbi Shimon concludes by saying that the whole of Jacob's life was 147 years, divided into three periods of exile, the first of which was seven years. The number seven is significant because it represents atonement by the holy children, exiled "seven times," according to the number of sins they perpetrated.
THE RELEVANCE OF THE PASSAGE:
The phrase "and he lived" is a code alluding to the fact that Jacob had attained a lofty level of spirituality and prophecy. This feat was achieved during his sojourn in Egypt, which itself is a code word representing negativity and the materialism of our physical existence. In most sections of Zohar, the names Jacob and Yisrael are two designations for the Patriarch, indicating two levels of his spirituality, Jacob being a lower level and Yisrael signifying a higher one. However, in this particular section of Zohar, the name Jacob is used to indicate an exalted spiritual level. The reason for this is to convey the different form of Light that is aroused when one ascends out of negativity and darkness. Hence, the underlying purpose of this passage is to imbue the reader with the spiritual fortitude necessary to elevate and climb out of any darkness or negativity currently in their life.
Pasook 1. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה וגו'. אֲמַר רִבִּי יוֹסֵי, לִבָּא חָמָא בִּנְבוּאָה, בְּמִצְרַיִם, דִּיהוֹן בְּנוֹהִי בְּכַמָּה גַּלָּוָון, עַד הָכָא, וְעַד עִדָּנָא דְּקֵץ מְשִׁיחָא.
"And Jacob lived in the land of Egypt seventeen years" (Beresheet 47:28). Rabbi Yosi said, Jacob's heart saw through prophecy in Egypt that his descendants would suffer many exiles - NAMELY HE SAW ALL THE EXILES from then until now, until the End, and the time of the Coming of Messiah.
In our day there are many people expressing the idea that the final days are here and the Mashiach will be arriving very soon. It is a good to have an understanding of what the responsibility each of us to help bring the Mashiach. The basic understanding of what we are to do with respect to Mashiach is to know that he will come. It is not to know when he/she will come but to expect his arrival at each moment. Yet at the same time it is imperative that we not base our life decisions upon this expectation. Even after he / she is announced the only thing that will change in our lives is that Israel will no longer be subservient to the other nations. What does that mean? Do not make your personal choice decisions based on the coming of Mashiach. Do not expect that Mashiach will pay your unpaid bills of any sort. You must continue to live the way the Children of Israel have always lived - Living with HaShem but not overtly depending on HaShem. i hope this is clear.
Pasook 2. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
וְלָא מָטָא לִנְבוּאָה דְּוַיְחִי, אֶלָּא בְּמִצְרַיִם, וְהִיא נְבוּאָתָא מַעַלְיָיתָא, לָא אִתְנַבִּיאוּ דְּכַוָּותָה, וְלָא מָטָא לְהוֹ שׁוּם אֵינִישׁ מִן בְּנֵי נְבִיאָה, אֶלָּא הוּא וּמֹשֶׁה, בְּמֹשֶׁה כְּתִיב, כִּי לֹא יִרְאַנִי הָאָדָם וָחָי. בְּיַעֲקֹב כְּתִיב, וַיְחִי יַעֲקֹב. וַיְחִי: נְבוּאָתָה דְּנַחֲתָא מֵאַסְפַּקְלַרְיָאה דְּנַהֲרָא.
Jacob arrived at the prophecy of "and...lived" only in Egypt. It was an excellent prophecy, the like of which was never prophesied before. None of the prophets was worthy of it except for him and Moses ALONE. It is written of Moses, "For no man shall see Me, and live" (Shemot 33:20). Of Jacob, it is written, "And Jacob lived" REFERRING TO the prophecy which descends from the shining mirror, TIFERET.
In Kabbalistic writing the shining mirror is a code word for the world of Beria - the world of Creation. In these writings it is admitted that the shining mirror is not prophecy that is as clear as it can be. The term - name of the Parasha is Vayichi - "and Lived". This is a code word that describes a level of prophecy that was reached only by Jacob and Moshe. Others can reach this level and even higher levels in time and with the support of other people in the process of meditation and prayer.
Pasook 3. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
בָּעֵי לְמֵימַר נְבוּאָן דְּגָלוּתָא דְּעַרְעָן לִבְנוֹהִי בְּאַרְעָא דִכְנָעַן, וּבְכָל אַרְעָא דְאִתּוֹתַב בָּהּ, מֵאַרְעָא דְמִצְרַיִם הֲוָה תְּבִיר לִבֵּיהּ, דִּכְתִיב כִּי יֵשׁ שֶׁבֶר בְּמִצְרַיִם.
Jacob wanted to prophesy concerning the exiles of his children in the land of Canaan and in any land wherein they dwelt WHICH came from the land of Egypt; to wit, all exiles are included within Egypt. His heart broke, as it is written, "Now Jacob saw that there was corn (also: 'breaking') in Egypt" (Beresheet 42:1).
This is a very famous verse from the Zohar. We are told that there are exiles - multiple exiles in the land of Canaan. The land of Canaan can be translated as the land of merchants. In Egypt the people - nation of Israel were created with a fault that needs to be corrected. That fault is within all human beings. An unwillingness to limit its selfish desires and increase its sharing desires. Understand this well since the breaking in Egypt is not jacob's heart as implied in the pasuk but the breaking of the desire to receive for oneself alone. This is not yet complete and our modern Sages refer to the western world as a continuation of the slavery of Egypt. Yet people do not yet realize that they are slaves.
Pasook 4. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
וְע"ד מָטָא וַיְחִי יַעֲקֹב בְּמִצְרַיִם, וְלָא הֲוָה חָדֵי, כִּי בְּאַרְעָא הַהִיא סְפֵיקָן דְּעַמִין, סַפִּרִין דְּכוּרְסֵי יְקָרָא, וְלָא מָטָא לְהוֹן שׁוּם אֵינִישׁ, לָא מִן עִלָּאָה, וְלָא מִן תַּתָּאָה, אֶלָּא ח"י, וְרָזָא דָא, כִּי לֹא יִרְאַנִי הָאָדָם וָחָי.
Hence, when it came to pass that "Jacob lived in Egypt," he did not rejoice, because this land was the bond of the nations; TO WIT, ALL THE FILTH OF THE NATIONS LIES THERE. ALSO, the sapphires of the Throne of Glory, THE SECRET OF THE CAPTIVE SPARKS OF CHOCHMAH AMONGST THEM, CALLED SAPPHIRES ACCORDING TO THE SECRET MEANING OF THE VERSE, "AND ABOVE THE FIRMAMENT THAT WAS OVER THEIR HEADS WAS THE LIKENESS OF A THRONE, IN APPEARANCE LIKE A SAPPHIRE STONE" (YECHEZKEL 1:26). Nobody came to SIFT them, neither from the upper nor from the lower, save the living. This is the secret of: "For no man shall see Me, and live."
Egypt is a narrow limited energy location. It is difficult to be happy and joyful while limited. Jacob lived is describing a level of consciousness. We can begin to understand how spiritual issues relate to levels of consciousness. Can one live while not joyful? Yes but is that life worthwhile? This is why Kabbalah teaches "no matter what one does do it with joy."
Pasook 5. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
כַּמָּה הוּא רָזָא עִלָּאָה בְּדָא קְרָא, וַאֲנַן חַבְרַיָיא תְּמֵיהִין עֲלַיְיהוּ, עַל וַיְחִי דְּדָכוּר עִמֵּיהּ יַעֲקֹב, הֲוָה לֵיהּ לְמֵימַר קַמֵּי יִשְׂרָאֵל. יִשְׂרָאֵל מִנַּיִן, דִּכְתִיב קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית וגו'. בְּנִי בְּכוֹרִי יִשְׂרָאֵל. רִבִּי אֶלְעָזָר בְּרֵיהּ דְּרִבִּי שִׁמְעוֹן אֲמַר, וְכִי לָא אֲמַר קְרָא, וַיִּמְכֹּר אֶת בְּכוֹרָתוֹ לְיַעֲקֹב.
There are high mysteries in this verse, and we friends wonder about them, for it says that Jacob lived instead of Yisrael, to wit 'And Israel lived.' For the name Jacob indicates smallness, and the name Israel indicates Mochin of greatness, while "and lived" alludes to the Light of Chayah, which is the Mochin of greatness. It should have said, 'And Israel lived.' How do we know that Yisrael INDICATES MOCHIN OF GREATNESS? From the verse, "Yisrael is holy to Hashem" (Yirmeyah 2:3), HOLY BEING AN ALLUSION TO GREATNESS. It also says, "Israel is My son, My firstborn" (Shemot 4:22), firstborn being an allusion to greatness. Thus, the name Israel is mentioned with relation to greatness and not Jacob, which is a name of smallness, according to the secret meaning of the verse, "How shall Jacob stand? For he is small" (Amos 7:2). Rabbi Elazar, the son of Rabbi Shimon, said, Yet scripture says, "and he sold his birthright to Jacob" (Beresheet 25:33), for with the birthright, which is greatness, the name Jacob is mentioned. Thus it is no question why it says "And Jacob lived" instead of 'And Israel lived.'
Why does this pasuk relate a small name like Jacob to a large consciousness like "and lived"? It is to teach us that vessel size is caused to grow by consciousness. These different spiritual aspects impact vessels to cause the vessel to become capable of handling the capacity of the item.
Pasook 6. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
אֲמַר רִבִּי שִׁמְעוֹן אֲבוּהָ, בְּעִידְנָא דַּהֲווֹ יִשְׂרָאֵל קְשִׁיטִין וְזַכָּאִין וְעָבְדִין זְכוּ, וְלָא הֲווֹ רְתִיתִין יִשְׂרָאֵל, אֶלָּא יַעֲקֹב לְחוּדֵיהּ. בְּדִין טָבָאן דְּעָבְדִין, הֲוָה לְמֶעְבַּד לְהוֹ טָבָאן סַגִּיאִין דָּא בְּדָא.
His father Rabbi Shimon said to him: When Yisrael were righteous men of truth and gave charity, they were not afraid, save Jacob alone, WHO, THE VERSE TELLS US, WAS AFRAID, SAYING, "FOR I FEAR HIM" (BERESHEET 32:12), WHILE YISRAEL IS A NAME OF GREATNESS, WITHOUT FEAR. IT IS due to the good deeds YISRAEL did, and the kindness amongst them THAT THEY HAD NO FEAR.
This pasuk is promising people that if they give Tzedakah and do other Mitzvot they have no reason to fear. How does that apply to our world today? Are you afraid of terror? Give Tzedakah and do Mitzvot. Then you will have no reason to fear.
Pasook 7. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
מִדְּחָבוּ, וְאִתְגְּלִיאוּ עַל חוֹבֵיהוֹן, וְעַל עוֹבָדֵיהוֹן בִּישִׁין, לָא הֲווֹ סָבְלִין יָתֵיהּ, דְּלָא יֶהֶוְיָין לְעַלְמָא, בְּקוּשְׁטָא עַל חוֹבֵיהוֹן, וְעַל דָּא אָתֵי מְכִילְתָּא דְרַחֲמֵי וְדִינָא לְחוּד, יִשְׂרָאֵל, וְיַהֲבִית יַתְהוֹן בְּאַרְעָא גָּלוּתְהוֹן.
When they sinned and were exiled because of their transgressions and evil deeds, they could not bear THE FEAR that they would really stay forever IN EXILE for their sins. Thus came the aspect of Mercy and Judgment joined WHICH IS THE MEANING OF THE NAME Yisrael, and put them in exile.
The word Israel has two components - The first three letters which are mixed as to the order of the Aleph Bet and that indicates Judgment. The last two letters which are a name of Hashem - El which are in the order of the Alef Bet which indicates Mercy. Another way of determining this Judgment Mercy relationship is to see Yashar El as the two parts. Yashar translates as "straight". Straight is a word that relates to judgment while the word El is an aspect of HaShem indicating Mercy.
Pasook 8. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
יָאוֹת בָּעֵי בְּרִי, אֲבָל אִינִישׁ מִסְתַּכֵּל וְיִנְדַע יָתֵיהּ, יַעֲקֹב דְּמִתְלַף עִם וַיְחִי, קֹדֶשׁ. וְעַל דְּנָא רָזָא אָמְרִין, יַעֲקֹב בָּחַר יָתֵיהּ סַפִּירָא בְּכוּרְסֵי יְקָרָא.
Well asked, son, IN RELATION TO THE VERSE, "AND HE SOLD HIS BIRTHRIGHT TO JACOB." But whoever looks into it will know that Jacob attached to "and lived" represents holiness, LIKE THE NAME YISRAEL. In relation to this secret, it has been said that Jacob was chosen by the Holy One, blessed be He, to be a sapphire in the Throne of Glory, INSTEAD OF YISRAEL.
Israel while a name Jacob earned it is a name for a nation not for an individual. Jacob like Moshe is on a level of all of the nation.
Pasook 9. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
רִבִּי שִׁמְעוֹן פְּתַח וַאֲמַר, וְאֶת דַּכָּא וּשְׁפַל רוּחַ לְהַחֲיוֹת רוּחַ שְׁפָלִים וּלְהַחֲיוֹת לֵב נִדְכָּאִים. לֵב נִדְכָּאִים: דָּא יַעֲקֹב, כְּד"א, תְּחוֹת מִן דַּרְגָּא נְחִיתַת עֲלוֹהִי נְבִיאִין בִּרְכָאן בְּמִצְרַיִם.
Rabbi Shimon opened the discussion, saying, "Yet with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones" (Yeshayah 57:15). "The heart of the contrite ones" is Jacob, as it says "AND JACOB LIVED," FOR from beneath the grade prophecies and blessings descended upon him even in Egypt.
Jacob is a chariot for Tiferet. Israel is a chariot for Zeir Anpin. Zeir Anpin includes all 6 sefirot. The grade of prophecy is Netzach and Hod. These are below Tiferet. This helps to explain the pasuk.
Pasook 10. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
תָּנָא א"ר אַבָּא, לִבָּא חָמָא, דְּיַעֲקֹב דַּהֲוָה בְּמִצְרַיִם לֵית נְבוּאָתֵיהּ מַעַלְיוּתָא. אַרְעָא סַגִּיאָה.
We have learned that Rabbi Aba said, The heart sees that, while Jacob lived in Egypt, his prophecy was not sublime, for the land was detested.
Egypt is a place that is limited and narrow. This means that Jacob was in exile. He was not making direct connection to HaShem. This connection was through an intermediary - onedlih of the Elohim and therefore it was limited as to the clarity of Prophecy.
Pasook 11. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
תָּא חֲזֵי, לָא זָכֵי לְבָרֵךְ לְחַד מִבְּנוֹהִי, וְלָא הֲוָה בִּידֵיהּ רוּחָא לְבָרֵךְ, אֶלָּא בְּמִצְרַיִם, כַּד בָּרֵיךְ יַתְהוֹן כָּל חַד וְחַד בְּרָזָא. וְרָזָא וַיַּרְא יַעֲקֹב כִּי יֵשׁ שֶׁבֶר בְּמִצְרַיִם וַיֹּאמֶר יַעֲקֹב לְבָנָיו לָמָּה תִּתְרָאוּ. תָּא חֲזֵי, דְּלָא אִיתְיְיהִיבַת נְבוּאֲתָא, אֶלָּא לִתְבִירֵי לִבָּא, כְּד"א רְדוּ שָׁמָּה וְשִׁבְרוּ לָנוּ מִשָּׁם וְנִחְיֶה וְלֹא נָמוּת.
Come and behold, he did not deserve to bless any of his sons, and had no spirit with which to bless, except in Egypt. When he did, he blessed each of them according to a mystery, which is, "Now Jacob saw that there was corn (also: 'breaking') in Egypt. Jacob said to his sons, 'Why do you look at one another?'" Come and see, prophecy was given only to the broken - hearted, as it is written, "Go down there, and buy (also: 'break') us from there, that we may live, and not die" (Beresheet 42:2).
What does this alternative word breaking mean? Was Jacob saying separate from The narrowness of Egypt so that Jacob's children will be able to make a consciousness of prophecy? There are many other ways to look at this pasuk from the Zohar and also many ways to determine the meaning of verse 42:2 in Beraisheet.
Pasook 12. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
אֲמַר רִבִּי יוֹסֵי, תְּחוֹת כָּרְסֵי יְקָרָא קַדִּישָׁא, יַעֲקֹב סַפִּיר, דְּאִיהִי מְכִילָתָא דְּדִינָא לְסִטְרֵיהּ, אָתָא אֲמַר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְּךָ כִּי אִם יִשְׂרָאֵל כִּי שָׂרִיתָ עִם אֱלֹקִים וְעִם אֲנָשִׁים וַתּוּכָל. אַתְּ מַשְׁכַּח, דְּיַעֲקֹב חָזָא לְסִטְרֵיהּ מְכִילָתָא דְּדִינָא, וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת פְּנוּאֵל וגו', וְרָזָא דְמִלָּה אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְּלֵי עָרֶב.
Rabbi Yosi said, Under the Holy Throne of Glory is Jacob as a sapphire; THE SAPPHIRE pertains to his aspect of Judgment. Then scripture came and said, "And he said, 'Your name shall be called no more Jacob but Israel: for you have contended with Elohim and with men, and have prevailed'" (Beresheet 32:29). Now we find that Jacob found out there was Judgment within him, as it is written, "The sun rose upon him" (Ibid. 32). And the secret of the matter is, "Woe to us! For the day declines, for the shadows of the evening are lengthened" (Yirmeyah 6:4).
Jacob is a chariot for Tiferet which has judgment within himself as well as Mercy within himself. This pasuk is explaining the two different aspects but especially explaining how judgment is used by Tiferet.
Pasook 13. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
רִבִּי שִׁמְעוֹן אֲמַר, כַּד אִתְגְּלִיאוּ מִן יְרוּשְׁלֵם, וְאַעֲדִיאוּ תְּדִירָא, וְסָאֵיב מְסַנְאָה יַת הֵיכָלָא, בְּעִדָּנָא הַהִיא לָא סוֹבְלַת מַלְכוּתָא לְיִשְׂרָאֵל עַל חוֹבֵיהוֹן, אֶלָּא יִשְׂרָאֵל, בְּגִין דְּהִיא מִתְּרֵי גִיסָא: רַחֲמֵי וְדִינָא.
Rabbi Shimon said, When they were banished from Jerusalem, and the daily offering was no more, and the foe defiled the Temple, Malchut, THE NUKVA OF ZEIR ANPIN, could not then bear Yisrael and their sins. Only THE GRADE OF THE NAME, Yisrael COULD SUFFER THEM, because it is two - sided of Mercy and Judgment. Since the Judgment is the cause of the revelation of Mercy, therefore the Judgment is also considered as Mercy.
To explain this is quite complicated. Noach's flood was a form of judgment but the tool used was water which is mercy and the name that was used was Hashem which is Mercy. This is what this pasuk hints at.
Pasook 14. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
וּמִלָּה דְּלֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל, כַּד אִתְפְּרֵישׁ בִּסְבִירֵיהּ, יִשְׂרָאֵל יַעֲקֹב עִלָּאָה דָּא מִן דָּא, וּבְגִינֵהוֹן הֲוָה חוּטְרָא דְמֹשֶׁה גְּלִיפָא מִתְּרֵין סִטְרוֹי מִשְׁמֵיהּ קַדִּישָׁא, חַד רַחֲמֵי בְּדִינָא, וְחַד דִּינָא בְּדִינָא.
The words, "Your name shall be called no more Jacob but Israel," when clearly understood, mean that Israel is superior to Jacob, and therefore he blessed him with the name Israel. And it is according to their meaning that the staff of Moses was engraved with the Holy Name on both sides, the one of Mercy of Judgment, THE GRADE OF ISRAEL, and the other Judgment of Judgment, THE GRADE OF Jacob.
On Moshe staff there were two Names of HaShem. One is the 42 Letter Name which most students of Kabbalah know as the Ana Bekoach. The other is the 72 Names of God from the Zohar. The Ana Bekoach is a name of judgment while the 72 Names are Names of Mercy.
Pasook 15. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
וְרָזָא לֹא הִבִּיט אָוֶן בְּיַעֲקֹב וְלֹא רָאָה עָמָל בְּיִשְׂרָאֵל, מִדַּאֲנַן בְּגָלוּתָא, דְּחִיקָן בֵּין שָׂנְאֵי, וְאִסְתַּלֵּיקַת מַטְרוֹנִיתָא מִן מַלְכָּא, וְאִתְרְחֵיקַת מִנֵּיהּ, הוּא יַשְׁרֵי שְׁכִינְתָּא בֵּינָנָא וְיִפְרְקִינָנָא, וְרָזָא כֹּה אָמַר ה' מֶלֶךְ יִשְׂרָאֵל וְגוֹאֲלוֹ ה' צְבָאוֹת. וַיְחִי חַי, כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדוֹם רַגְלָי.
This is the secret of: "He has not beheld iniquity in Jacob nor has He seen perverseness in Israel" (Bemidbar 23:21), which means He did not behold iniquity in Jacob, but did see perverseness. Yet in Israel, even perverseness He did not behold, for in it Judgment is also considered Mercy. He explains, We are thrown into exile amidst enemies, and the Shechinah is gone from the King, ZEIR ANPIN, and separated from Him. EVENTUALLY He will cause the Shechinah to dwell among us and redeem us, for banishment brings us to repent, and repentance brings redemption. Therefore, Judgment in Israel changes into Mercy. Therefore scripture says, "nor has He seen perverseness in Israel," which is all Mercy. But the grade of Jacob is not so, for it contains perverseness. Hence the angel blessed him, "Your name shall be called no more Jacob but Israel," which contains both Judgment and Mercy, exile and redemption, and is wholly merciful. This is the secret of the verse, "Thus says Hashem, the King of Yisrael, and His redeemer, Hashem, Lord of Hoste Tzeva'ot" (Yeshayah 44:6): and lived, living. "Thus says Hashem, The heaven is My throne, and the earth is My footstool" (Yeshayah 66:1).
this pasuk teaches that in Israel there is only mercy - even when we perceive judgment it is incorrect and we need to realize that it is mercy.
Pasook 16. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
בְּנִין עִלָּאָה, שְׁתֵּ"י רַגְלֵי חַי, לי' רַבָּתָא י' זְעֵירְתָּא, לְח' תיו, ו"י לְו', ו"ד לְי', הֲדָא הוּא דְּנָפֵיק מֵעִלָּאָה.
Within the upper grade ISRAEL two legs, NETZACH AND HOD, live. Netzach is called "and lived (Heb. vayechi, Vav Yud Chet Yud)" and Hod 'living (Heb. Chai, Chet Yud),' BOTH INCLUDED WITHIN THE WORD FOR "AND LIVED." HE EXPLAINS, Large Yud contains small Yud, large Chet contains Tav; there are Vav and Yud in Vav, and in Yud Vav and Dalet. This comes from the upper one, ISRAEL.
The letter tav can be made from a nun and a dalet. The letter chet is made from a vav and a zion. When fully spelled out the vav has a yood within its spelling out and thus a nun and a dalet are available from the large chet. Also you can see in the hebrew for "and Lived" the letters that spell the word living.
Pasook 17. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
תְּחוֹת כָּרְסֵיהּ יְקָרָא, מֵאֶבֶן טָבָא, בְּאֶרֶץ מִצְרַיִם, הַיְינוּ דִּכְתִיב וְנָגַף ה' אֶת מִצְרַיִם וגו', ב' פְּרִישָׁא. כִּי טַל אוֹרוֹת טַלֶּךָ א' פְּרִישָׁא.
THESE ARE THE TWO DIVISIONS INCLUDED within the precious stone SAPPHIRE underneath the Throne of Glory, which is in the land of Egypt. For it is written, "And Hashem shall smite Egypt" (Yeshayah 19:22), which is the second division, while the verse, "For your dew is as the dew on herbs" (Yeshayah 26:19) is the first division.
i am not clear on what is being said in this pasuk.
Pasook 18. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
וּבְגִין דָּא מִתְלַף כַּחֲדָא, ב' פְּרִישָׁא גָּלוּתָא, א' פְּרִישָׁא קַדְמַיְיתָא. תָּא חֲזֵי, מַאי דִכְתִיב בֵּית יַעֲקֹב לְכוּ וְנֵלְכָה בְּאוֹר ה', בְּגָלוּתָא, אַתְוָון דְּאִתְגְּזַר עֲלֵיהוֹן, עַל חוֹבֵיהוֹן, בְּקוּשְׁטָא בְּדִינָא הֲווֹ, בְּאוֹרַיְיתָא תַּקַּנְתָּא, וְתִפְקוּן מִן חַמְרָא טִינָא, דְּהִיא גָלוּתָא, וְתַהֲכוּ לְנַהֲרָא דַּיי'.
The second division, WHICH ALLUDES TO the exile, is therefore connected with the first division, WHICH ALLUDES TO REVIVAL AND REDEMPTION. Come and see the verse, "O house of Jacob, come, and let us walk in the light of Hashem" (Yeshayah 2:5), WHICH MEANS that the letters indicating the exile they were sentenced to for their sins, according to Truth and Justice, have a remedy within the Torah. And IF YOU KEEP IT, you shall come out of the filth and mud, which is exile; and walk by the light of Hashem, WHICH IS RESURRECTION AND REDEMPTION, SINCE THE EXILE CAUSED THE RETURN TO TORAH WHICH LEADS TO THE REDEMPTION, SO WE FIND BOTH DIVISIONS CONNECTED.
The verse clarifies the earlier verse in addition to be clear as written.
Pasook 19. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
א' ר"ץ בָּאָרֶץ, אִתְצַפֵּי אָתָא בְּתִיגְנָא דְּסִיפְרָא דְאוֹרַיְיתָא. וְאִינוּן אִתְפַּלְגִין בָּאָרֶץ, לְא' ר"ץ. אַתְּ מַשְׁכַּח בְּתִיגְנָא דְסִפְרָא דְאוֹרַיְיתָא, ר"ץ מִתְלַפִּין כַּחֲדָא גָּלוּתָא. מַאי גָּלוּתָא דְמִצְרָאֵי אַרְבַּע מְאָה שְׁנִין הֲוָה אֲמַר לְאַבְרָהָם, דִּיהֵא גָּלוּתָא לִבְנוֹהִי בְּמִצְרָאֵי, וְכִי הֲוֵית מָנֵיתָא יַתְהוֹן מָאתָן וְתִשְׁעִין שְׁנִין הֲווֹ.
THE LETTERS Aleph and Resh-Tzadi of Eretz (lit. 'land') are the land which sadly goes INTO EXILE, by the decree of the book of the Torah; TO WIT, THE FOUR HUNDRED YEARS MENTIONED IN THE DECREE 'BETWEEN THE PIECES.' They are divided by land into Aleph and Resh-Tzadi. It may be found by the decree of the book of Torah that Resh - Tzadi come together in exile, meaning that they were in exile in Egypt Resh-TZADI (= 290) years; which, together with Aleph (of Aleph = 110), amounts to four hundred years. What is the Egyptian exile? Abraham was told his children would be in exile for four hundred years, yet if you count it, it amounts to only 290 years.
the verse is clear as written.
Pasook 20. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
תָּא חֲזֵי וַיָּמָת יוֹסֵף בֶּן מֵאָה וְעֶשֶׂר שָׁנִים. ר"ש פְּתַח וַאֲמַר, הִנֵּה הָעַלְמָה הָרָה וְיוֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּאֵל, עִדּוּי וְלֵידָה, דְּאִתְמְלֵי לְגִלּוּיָאן, וְעָקְתָן סַגִּיאִין, וְעֵדֶן בִּישִׁין, וְאע"ג דִּיְהוֹ בְּאִלֵּין מַטְרוּנִיתָא אִזְדַּעְזְעַת וְאִתְרַחֲקַת מִן בַּעֲלָהּ, תְּהֵא עִמָּנָא בְּגָלוּתָא, בֶּן מֵאָה וְעֶשֶׂר הֲוָה גִּלּוּפָא דְּאִתּוֹסַף, יִתְרְעֵי לְמֵימַר וַהֲוָה עָבַר מִן גָּלוּתָא מֵאָה וְעֶשֶׂר שְׁנִין, וּמָאתָן וְתִשְׁעִין, הֲוֵי אַרְבַּע מְאָה שְׁנִין, וְלָא אִתְמְנֵי גָלוּתָא דְיַעֲקֹב, אֶלָּא מִדְּמִית יוֹסֵף, וְהַיְינוּ דָּא ע"ג דָּא דַּאֲמַר וּמֵעֵת הוּסַר הַתָּמִיד וְלָתֵת שִׁקּוּץ שׁוֹמֵם וגו'.
"And Joseph died, being a hundred and ten years old" (Beresheet 50:26). Rabbi Shimon opened the discussion saying, "Behold, the young woman is with child, and she will bear a son, and shall call his name 'Immanuel' (lit. 'El is with us')" (Yeshayah 7:14). Pregnancy and birth ARE MENTIONED IN THIS VERSE, AND were fulfilled in exiles, bad troubles and evil times, FOR THE VERSE CONTINUES, "FOR BEFORE THE CHILD SHALL KNOW HOW TO REFUSE THE EVIL AND CHOOSE THE GOOD, THE LAND...SHALL BE DESERTED..." (IBID.16). And though THE HOLY ONE, BLESSED BE HE, will be with us DURING THESE YEARS, AS INDICATED BY THE CHILD'S NAME, IMMANU EL, WHICH IS THE NAME OF THE SHECHINAH, YET The Shechinah trembled and separated from Her husband, ZEIR ANPIN, and stayed with us in exile. THOUGH THE SHECHINAH IS WITH US, SHE SUFFERS PAIN AND EXILE, AND IS ALONE. SO THERE IS PREGNANCY THAT PRECEDES THE BIRTH OF EXILE. "A hundred and ten years old," is the further impression CONSIDERED THE PREGNANCY OF THE EXILE. THE VERSE wishes to point out that of the EGYPTIAN exile, one hundred and ten years passed AS PREGNANCY, WHILE 290 years WERE THE EXILE ITSELF. In all, there are four hundred years which the Holy One, blessed be He, spoke of to Abraham, in the decree of 'between the pieces.' The exile of Jacob started only when Joseph died. In connection to this it was said, "And from the time that the daily sacrifice shall be taken away, and the abomination that makes desolate be set up, there shall be a thousand (Heb. eleph) two hundred and ninety days" (Daniel 12:11).
Did you realize that the phrase from Daniel is alluding to the Hebrew word Eretz - Aleph Raish Tzadi.
Pasook 21. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
וַיְּהִיוּ יְמֵי יַעֲקֹב שְׁנֵי חַיָּיו שֶׁבַע שָׁנִים וְאַרְבָּעִים וּמְאַת שְׁנָה, הָכָא רָזָא בְּגָלוּתָא בְּמִנְיְינָא, תִּקוּנְתָּא יְהוֹן בְּנַיָיא דְּאִתְגַּלְּיָין בְּמִכִילָתָא דְּדִינָא, תְּלָתָא גַּלָּוָון, קַדְמָאָה דְמִצְרָאֵי, דְּאִתְמְתַל בִּשְׁבַע שְׁנִין. רִבִּי חִיָּיא פְּתַח וַאֲמַר, הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת וגו'.
"So the whole age of Jacob was a hundred and forty seven years" (Beresheet 47:28). THE 147 YEARS OF JACOB'S LIFE CONTAIN the secret of the number of correction by exile the descendants will endure, who were exiled under strict Judgment into three exiles. The first one in Egypt is likened to seven years. Rabbi Chiya opened the discussion saying, "I charge you, O daughters of Jerusalem, by the gazelles, and by the hinds of the fields" (Shir Hashirim 2:7). Here too, the number seven (Heb. sheva), of Jacob's life, is derived from the oath (Heb. shevuah), not to awaken love, until redemption pleases.
the verse is clear as written.
Pasook 22. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
ר' שִׁמְעוֹן אֲמַר, מֵהָכָא, מֵרָחוֹק ה' נִרְאָה לִי וְאַהֲבַת עוֹלָם אֲהַבְתִּיךְ וגו', הָכָא רָזָא בְּגָלוּתָא תַּקַּנְתָּא יְהוֹן בְּנוֹהִי דְיִשְׂרָאֵל, מִשְׁתְּרֵי גַּלָּיָיא, וְיִתְרְעֵי לְמֵימַר, יְהוֹן בְּנַיָא קַדִּישָׁא, דְּאִתְגַּלָּוָון עַל חוֹבֵיהוֹן בְּדִינָא שְׁנִין סַגִּיאִין יְהֵא, שֶׁבַע כְּחַטֹּאתֵיכֶם, כִּי שִׁבְעָתַיִם יוּקַּם קָיִן, בְּגָלוּתָא קַדְמָאָה דְמִצְרָאֵי, דְּהִיא זְעֵירָא.
Rabbi Shimon said, From this WE LEARN THE EXPLANATION OF THE NUMBER SEVEN. IT IS WRITTEN, "Hashem appeared to me from afar, saying, I have loved you with an everlasting love" (Yirmeyah 31:3). FROM AFAR, NAMELY, IN EXILE, BECAUSE GREAT LOVE IS REVEALED ONLY BY EXILE. Here lies the secret, that exile is the means of the children of Yisrael to be freed from exile AND THAT HIS LOVE WILL BE REVEALED TO US. Scripture wishes to point out, BY THE NUMBER SEVEN OF JACOB'S LIFE, that the holy children who were exiled for their sins will be sentenced for many years, which will amount to "seven times...according to your sins" (Vayikra 26:21). IT ALSO SAYS, "If Cain shall be avenged sevenfold" (Beresheet 4:24), WHICH NUMBER FIXES THE DAMAGE THEY MADE, AND REVEALS THE LIGHT OF REDEMPTION. THIS IS during the first exile in Egypt, which is the shortest OF THE EXILES.
To understand this verse we need to realize that the number 7 always relates to the 7 lower Sefirot.
Pasook 23. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
תִּנְיָינָא, גָּלוּתָא דְשׁוֹפְטִים, דְּאִתְמְתַל לְאַרְבָּעִים שְׁנִין, בִּשְׁבַע דְּאִינְהוּ סַגִּיאֵי מִנֵּיהּ.
The second exile is in Babylon, likened to forty years FROM JACOB'S LIFE IN RELATION TO the seven IN EGYPT, for it is longer than it.
This is an esoteric pasuk.
Pasook 24. of Zohar Vayichi Section 1 Sulam Commentary on Parasha Vayichi
תְּלִיתָאֵי, גָּלוּתָא דַאנַן בֵּיהּ, אֲרִיכָא, דְּאִתְמְתַל לִמְאָה שְׁנִין, לְאַרְבְּעִין.
The third exile is the longest, likened to the hundred years OF JACOB'S LIFE, IN RELATION TO the forty years of the Babylonian exile.
Tradition teaches that even a simple child will be able to calculate the date of the coming of the Mashiach. Until that child works it out and reveals it to the world the Mashiach - date of arrival is unknown. Expect him each day yet while you expect him today live as if you do not know when he will come because you do not.
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