Zohar Vayeitze - Section 1 - Jacob Went Out From Be'er Sheva

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

Zohar Sulam Commentary on Parasha Vayeitze Section 1

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1. Read outloud 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.

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4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.

SYNOPSIS:

In this section of secret Torah teachings, Rabbi Chiya discusses the symbolism and meaning of Ecclesiastes' resonant verse, "The sun also rises, and the sun goes down, and hastens to its place where it rises again." The verse refers to Jacob, when he was in Beer-Sheva and went to Charan, where Beresheet tells us he "tarriedall night, for the sun was set." The solar directions, north and south, indicate the Left Column and the Right Columns of energy, or, respectively, the negative and positive forces. Rabbi Ashlag's commentary further clarifies the word "place" as referring to Malchut, our physical world. Both Jacob and "the sun" represent Zeir Anpin the Upper World, the source of our spiritual Light. We learn that the divine emanation alluded to in the text "And Jacob went out" is a complete one, combining the secrets of Chochmah and Chassadim; that is, both the Right and Left Columns. Rabbi Chiya explains Jacob's journey in terms of the Light of Zeir Anpin descending into the material world of darkness, Malchut; and Rabbi Yosi further elucidates the journey of Jacob in relation to the Exile of the Jews. These explanations are used to explore the nature of The Creator's more awesome aspect, His "fierce indignation" The Rabbis proceed into a brief discussion of the Tefilin, which are emblems of the divine presence as well as antennae-like instruments for evoking the Light, which is present even in the most seemingly dark and demonic situations. The reader comes to understand that such stories from Torah are really mullet-layered allegories, revealing the structures of reality and both the inner and the outer universe, as well as the essential harmony of God's Creation. Lastly, in the secret of 22, it is shown that the driving force of the universe on every scale comprises the desire for union between Zeir Anpin, the Upper World, and the Nukva, Malchut, our lower physical dimension. This includes such seemingly opposed aspects of the divine as male and female, darkness and light, anger and mercy. The rabbis then state that this duality that also lies at the root of our own confusion, fear, rage, and loneliness everything that prevents us from attaining transcendence and union with the One.

THE RELEVANCE OF THE PASSAGE:

The patriarch Jacob is the living embodiment of the Central Column force, known in lay terms as Restriction or Resistance. While the Right and Left Columns correspond to the positive and negative poles of an incandescent light bulb, the Central Column correlates to the filament, which creates light through resistance. Spiritual Light operates under the same principle. We draw Light from the Upper World of Zeir Anpin into our physical world of Malchut when we apply the concept of Restriction in our own life. This is achieved by resisting our impulsive, self-centered desires. Tefilin also assists us towards that end. Tefilin is bound upon the left arm, which denotes the negative power of the Left Column. Binding and restricting the power of the left arm weakens our own Left Column, the source of our selfish, wanton desires. The forces released through our visual connection to the Hebrew letters helps strengthen our connection to the Light, so that we may resolve the inner conflicts that cause our sense of separation from the Eternal. By invoking the power of Jacob and Tefilin through our attention to these passages, we receive the emotional strength, willpower, and foresight to rise above the power of impulse, creating union between ourselves and the Light of The Creator.

Pasook 1. from the Zohar Sulam Commentary on Parasha Vayeitze

וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה. ר' חִיָּיא פְּתַח וַאֲמַר, וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם, הַאי קְרָא אוֹקְמוּהָ. אֲבָל וְזָרַח הַשֶּׁמֶשׁ, דָּא יַעֲקֹב, כַּד הֲוָה בִּבְאֵר שָׁבַע. וּבָא הַשֶּׁמֶשׁ, כַּד אֲזַל לְחָרָן, דִּכְתִיב וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ. וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ, דִּכְתִיב וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא.

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 Jacob went out from Beer-Sheva, and went toward Charan" (Bereshit 28:10). Rabbi Chiya opened 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). This verse has been explained. The phrase, "the sun also rises," refers to Jacob, WHO IS ZEIR ANPIN, when he was in Beer-Sheva, WHICH IS BINAH. The phrase, "and the sun goes down," refers to Jacob when he went to Charan, THE NUKVA OF ZEIR ANPIN, as it is written, "And tarried there all night, for the sun was set" (Beresheet 28:11). The passage, "and hastens to its place where it rises again," is similar to the verse, "and lay down in that place to sleep" (Ibid. 11). THIS REFERS TO THE NUKVA, CALLED 'PLACE', WHERE THE SUN HASTENS TO SHINE.

chanoch's Commentary

This verse is clear as written with the help of Rabbi Ashlag's Commentary.

Pasook 2. from the Zohar Sulam Commentary on Parasha Vayeitze

וְתָּא חֲזֵי, שִׁמְשָׁא אַף עַל גָּב דְּנָהֵיר לְכָל עַלְמָא, מַטְלָנוֹי בִּתְרֵין סִטְרִין אִינוּן, כד"א הוֹלֵךְ אֶל דָּרוֹם וְסוֹבֵב אֶל צָפוֹן, בְּגִין דְּדָא יָמִינָא, וְדָא שְׂמָאלָא. וְנָגֵיד וּנְפֵיק כָּל יוֹמָא מִסִּטְרָא דְּמִזְרָח, וְאָזֵיל לְסִטְרָא דְּדָרוֹם, וּלְבָתַר לְסִטְרָא דְּצָפוֹן וּמִסִּטְרָא דְּצָפוֹן, לְסִטְרָא דְּמַעֲרָב, וּכְדֵין שִׁמְשָׁא אִתְכְּנֵישׁ, וְאָזֵיל לְגַבֵּי מַעֲרָב. נָפֵיק מִמִּזְרָח: דִּכְתִיב וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע. וְאָזֵיל לְמַעֲרָב: דִּכְתִיב וַיֵּלֶךְ חָרָנָה.

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 behold, although the sun illuminates the whole world, it travels in only two directions, as it is written, "goes towards the south, and veers to the north" (Kohelet 1:6), for south is the Right COLUMN and north is the Left COLUMN. And the sun rises every day from the east side, FROM ITS OWN ASPECT, TIFERET, and travels toward the south side, TO THE RIGHT COLUMN, CHESED. It then veers to the north side, TO THE LEFT COLUMN, GVURAH. THAT IS, IT EVENTUALLY COMBINES THE ILLUMINATION FROM BOTH COLUMNS. And from the north it veers toward the west, THE NUKVA. Then the sun moves to the west, where it sets. HE EXPLAINED THAT the sun rises in the east, as it is written, "And Jacob went out from Beer-Sheva," WHEN THE TWO COLUMNS, SOUTH AND NORTH, WERE COMBINED IN HIM. The sun goes west TO THE NUKVA, as it is written, "And went toward Charan." This teaches us that the illumination alluded to in the text, "And Jacob went out," is a complete illumination comprising the two Columns, Right and Left, which is the secret of Chochmah and Chassadim combined.

chanoch's Commentary

This description of Jacob "went out" from Beer Sheva is actually unnecessary words on the literal level since we know that the "Family" lived at Beer Sheva. In this Zohar section we learn that the reason these words are in the Torah is due to the idea that Jacob became connected to the left column as well as the right column when he "tricked" Isaac and purchased the first born rights from Esau. This pasuk is explaining these words and reminding us of the connection by Jacob to both columns.

Pasook 3. from the Zohar Sulam Commentary on Parasha Vayeitze

רִבִּי שִׁמְעוֹן אֲמַר, נָפֵיק מִכְּלָלָא דְאַרְעָא דְּיִשְׂרָאֵל, דִּכְתִיב וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע. וַאֲזַל לִרְשׁוּ אָחֳרָא, דִּכְתִיב וַיֵּלֶךְ חָרָנָה. נָפֵיק מִמִּזְרָח, דִּכְתִיב וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, דָּא שְׁמִטָּה, דְּנָטֵיל מֵעוֹמְקָא עִלָּאָה, נְהִירוּ דְּנָהֵיר, וְאָזֵיל לְמַעֲרָב, דִּכְתִיב וַיֵּלֶךְ חָרָנָה, אֲתַר דְּדִינָא וְרוֹגְזָא תַּמָּן.

Transliteration

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

Translation

Rabbi Shimon said that Jacob went out of the ambit of the Land of Yisrael, as it is written, "And Jacob went out from Beer-Sheva," which is the Nukva in its entirety, called 'Beer-Sheva', and called the 'Land of Yisrael'. And he went to another domain, as it is written, "And went toward Charan," OUTSIDE THE Land of Yisrael, WHERE THE OTHER SIDE RULES. THUS, Jacob came from the east, THE SECRET OF THE CENTRAL COLUMN THAT COMPRISES THE RIGHT AND LEFT COLUMNS, as it is written, "And Jacob went out from Beer-Sheva." This means that during the Sabbatical year, NAMELY, THE NUKVA, Jacob took the shining light from the supernal depth, BINAH, and traveled west. THAT IS, HE TOOK THE LIGHT WHICH SETS IN THE WEST, THE LEFT COLUMN WITHOUT THE RIGHT, "and went toward Charan," a place of Judgment and wrath (Heb. charon), WHICH IS THE DOMAIN OF THE OTHER SIDE.

chanoch's Commentary

The pasuk is clear as written with Rabbi Ashlags help. This pasuk is teaching us aspects of code words which we would know ourselves if we knew Hebrew and also if we think like a Kabbalist.

Pasook 4. from the Zohar Sulam Commentary on Parasha Vayeitze

ר' יוֹסֵי, מוֹקֵי הַאי קְרָא, בְּגָלוּתָא, בְּקַדְמֵיתָא הֲוָה נָחֵית נְהִירוּ מֵעוֹמְקָא עִלָּאָה וְיַעֲקֹב הֲוָה נָטֵיל לֵיהּ, וְאָזֵיל לְגַבֵּי בְּאֵר שָׁבַע, בְּאֵר דַּחֲפָרוּהָ שָׂרִים, דַּהֲוָה נָהֵיר מִתַּמָּן, וְאַשְׁלֵים לְהַהוּא בְּאֵר בְּכָל שְׁלִימוּ. וּבְיוֹמֵי דְגָלוּתָא, נָטֵיל מֵהַאי בְּאֵר שָׁבַע, וְאָזֵיל לְגַבֵּי חָרָנָה, דִּכְתִיב וַיֵּלֶךְ חָרָנָה, כְּלוֹמַר חֲרוֹן אַף, וּמַאי הִיא חֲרוֹן אַפּוֹ דְּקוּדְשָׁא בְּרִיךְ הוּא, דַּרְגָּא בִישָׁא, אַרְעָא דִּרְשׁוּ אָחֳרָא.

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

According to Rabbi Yosi, this verse refers to the exile. For at first, the light descended from the supernal depth, WHICH IS BINAH, and Jacob, ZEIR ANPIN, took it with him and went to POUR IT on Beer-Sheva. THIS IS THE SECRET OF, "the well that the princes dug out" (Bemidbar 21:18). IT IS THE NUKVA, BUILT OF ABA AND IMA THAT ARE CALLED 'PRINCES', FROM where Jacob received his illumination, and perfected the well (Heb. beer) in all its wholeness. During the days of exile, he wanders from Beer-Sheva to Charan, as written, "and went toward Charan" that is, to fierce indignation (Heb. Charon). What is the fierce indignation of the Holy One, blessed be He? It is the evil grade, the land of the dominion of another, NAMELY, MALCHUT OF THE KLIPOT.

chanoch's Commentary

Again we learn about the code words of Beer Sheva and Charan. Why is it necessary to restate these code word meanings? I will let the students of kabbalah answer this question. A hint - sometimes it takes multiple learning to break the klipah.

Pasook 5. from the Zohar Sulam Commentary on Parasha Vayeitze

אֲמַר ר' חִיָּיא, כַּד אָזֵיל שִׁמְשָׁא לְמַעֲרָב, הַאי מַעֲרָב, אִקְרֵי מְקוֹמוֹ דְּשִׁמְשָׁא, כָּרְסְיָיא דִילֵיהּ, אֲתַר דְּשַׁרְיָא עֲלֵיהּ, הה"ד וְאֶל מְקוֹמוֹ שׁוֹאֵף זוֹרֵחַ הוּא שָׁם, דְּאָזֵיל לְגַבֵּיהּ, לְאַנְהָרָא עֲלֵיהּ, וְנָטֵיל כָּל נְהוֹרִין, וְכָנֵישׁ לוֹן לְגַבֵּיהּ.

Transliteration

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

Translation

Rabbi Chiya said that when the sun, ZEIR ANPIN, goes west, THE NUKVA, the west, represents the throne of the sun, the place upon which the sun dwells. This is the meaning of the verse, "and hastens to its place where it rises again," for it goes to that place to shine upon it. It takes all the lights FROM THE RIGHT AND LEFT COLUMNS and gathers them to itself, THAT IS, IT BESTOWS THEM UPON THE NUKVA.

chanoch's Commentary

A spiritual person will always share on the physical level called Malchut. A spiritual person will always recognize the need to receive from the levels higher than themselves. What are donations given from a student to a teacher? They are the receiving from their teacher. Only a wise student realizes this and strives to give as much as one can afford up to the 20 percent mentioned in the Torah.

Pasook 6. from the Zohar Sulam Commentary on Parasha Vayeitze

וְהַיְינוּ כְּמָה דְתָנִינָן, קוּדְשָׁא בְּרִיךְ הוּא אֲנַח תְּפִלֵּי, בְּגִין דְּנָטֵיל כָּל כִּתְרִין עִלָּאִין, וּמַאן נִינְהוּ, רָזָא דְאַבָּא עִלָּאָה, וְרָזָא דְּאִמָּא עִלָּאָה. וְאִינוּן תְּפִלִּין שֶׁבָּרֹאשׁ כְּמָה דְתָנִינָן כֹּהֵן גָּדוֹל נוֹטֵל בָּרֹאשׁ. וּלְבָתַר דְּנָטֵיל אַבָּא וְאִמָּא, נָטֵיל יָמִינָא וּשְׂמָאלָא, וְאִשְׁתַּכַּח דְּנָטֵיל כֹּלָּא.

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

So we have learned that the Holy One, blessed be He, NAMELY, ZEIR ANPIN, puts on Tefilin which means He takes all the supernal crowns when he. What are they? They are the secret of the supernal Aba and supernal Ima; they are the Mochin of Chochmah and Binah, the secret of the two passages, "Kadesh (sanctify to me)" (Devarim 11:13) and "Vehayah Ki Yeviacha (and it shall be when Hashem shall bring you)" (Shmot 13:11-16). Kadesh is the Mochin of the supernal Aba, which is Chochmah. Vehayah Ki Yeviacha is the Mochin of the Supernal Ima, Binah. They are the head Tefilin, the first three Sfirot of the Tefilin, the secret of Yud-Hei, called 'head'. Thus, we have learned that the High Priest takes the first (lit. 'in the head'), WHICH MEANS HE TAKES THE FIRST THREE SFIROT. After he took THE MOCHIN OF Aba and Ima, YUD-HEI, he received from the right and left OF THE MOACH OF DA'AT THE MYSTERY OF THE TWO PASSAGES, "SH'MA (HEAR, O YISRAEL)" (DEVARIM 6:4) AND "VEHAYAH im Shamoa (AND IT SHALL COME TO PASS, IF YOU HEARKEN)" (DEVARIM 11:13), THE SECRET OF VAV-HEI. So it is found that ZEIR ANPIN took all the Mochin, the Chochmah, binah, Chesed, and Gvurah, the secret of the four passages called the 'Tefilin of the Holy One, blessed be He.'

chanoch's Commentary

This is such a beautiful metaphor. When we say the Shema Israel we are actually putting on the Tefilin onto HaShem. This is one of the meditations to think prior to saying the 248 words of the Shema.

Pasook 7. from the Zohar Sulam Commentary on Parasha Vayeitze

רָבִּי אֶלְעָזָר אֲמַר, תִּפְאֶרֶת יִשְׂרָאֵל נָטֵיל כֹּלָּא, וְכַד אִתְמַשְּׁכָא כְּנֶסֶת יִשְׂרָאֵל לְעֵילָא, נָטְלָא אוֹף הָכָא כֹּלָּא, עַלְמָא דִּדְכוּרָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וְכֵן עַלְמָא דְּנוּקְבָא דְּקוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְּנָפְקֵי כָּל נְהוֹרִין מֵהַאי עַלְמָא, הָכֵי נָמֵי נָטֵיל כֹּלָּא הַאי עַלְמָא, דְּהָא דָּא כְּגַוְונָא דָא, וּבְגִין כָּךְ בְּאֵר שֶׁבַע דָּא יוֹבְלָא, בְּאֵר שֶׁבַע דָּא אִיהִי שְׁמִטָּה. וְשִׁמְשָׁא לָא נָהֵיר, אֶלָּא מִיּוֹבְלָא, וּבְגִין כָּךְ וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה, דָּא מַעֲרָב, דְּאִיהִי שְׁמִטָּה.

Transliteration

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

Translation

Rabbi Elazar SUPPORTS RABBI CHIYA by saying, The "splendor (Tiferet) of Yisrael," ZEIR ANPIN, takes all THE FOUR MOCHIN, CHOCHMAH, BINAH, TIFERET, AND MALCHUT. And when the Congregation of Yisrael is drawn upward TOWARDS BINAH, it too takes them all, LIKE ZEIR ANPIN, AND COMPRISES the male world of the Holy One, blessed be He, NAMELY BINAH, and the female world of the Holy One, blessed be He, ITS OWN ASPECT. And just as all the lights are emitted from this world OF BINAH, the world OF THE NUKVA ALSO absorbs them all. For the worlds are equal, THAT IS, BINAH IS NOW EQUAL TO THE NUKVA, SINCE THE LATTER WENT UP TO CLOTHE IT, AND THE LOWER THAT ASCENDS TO THE UPPER ASSUMS ITS IMAGE. Therefore, Beer-Sheva is a Jubilee, WHICH IS BINAH, and Beer-Sheva is the Sabbatical year, which is the Nukva. This means that the lights of Binah and the Nukva are equal, and both are called 'Beer-Sheva'. Because this sun illuminates only from the Jubilee the scripture reads, "And Jacob went out from Beer-Sheva," which is Binah, also called 'Beer-Sheva', "and went toward Charan," the west, which is the Sabbatical year, NAMELY, THE NUKVA.

chanoch's Commentary

It appears as if the 4 Mochins in this pasuk are different than the 4 Mochins in the previous Pasuk. They are the same since the Daat is not a sefira but is inclusive of the level of Zeir Anpin and Malchut. Understand this well. This is the difference between Chassidut and Kabbalah. Chassidut studies Chochamah and Binah and Daat while Kabbalah studies Chochmah Binah and Keter. This is my opinion.

Pasook 8. from the Zohar Sulam Commentary on Parasha Vayeitze

רָבִּי שִׁמְעוֹן אֲמַר, וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, דָּא מַעֲרָב, שְׁנַת הַשְּׁמִטָּה. וַיֵּלֶךְ חָרָנָה, דָּא שְׁנַת עָרְלָה, בְּגִין דְּנָפַק מֵרְשׁוּ קַדִּישָׁא לִרְשׁוּ אָחֳרָא, דַּהֲוָה עָרִיק מֵאֲחוֹי, כְּמָה דְאִתְּמָר. וְכַד מָטָא לְבֵית אֵל, דְּאִיהוּ בִּרְשׁוּ קַדִּישָׁא, מַה כְּתִיב וַיִּפְגַּע בַּמָּקוֹם.

Transliteration

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

Translation

Rabbi Shimon said, "And Jacob went out from Beer-Sheva" is the west, the Sabbatical year, NAMELY, THE NUKVA; "and went toward Charan" is the year of orlah. For as he fled from his brother, he went out from the sacred domain into another domain. And when he reached Bethel, which is a sacred domain, it is written, "And he alighted on a certain place" (Beresheet 28:11).

chanoch's Commentary

When one travels a spiritual path one begins with the first step which is Keter which is a sacred domain. Then one reaches another domain and has the opportunity to realize that this "other" domain is also the Keter of the rest of their path. Thus the difference between sacred and other is your consciousness. Learn this well.

Pasook 9. from the Zohar Sulam Commentary on Parasha Vayeitze

מַאן מָקוֹם. רִבִּי חִיָּיא אֲמַר, דָּא הוּא מְקוֹמוֹ דְּקָאֲמָרָן, דִּכְתִיב וְאֶל מְקוֹמוֹ שׁוֹאֵף. וַיָּלֶן שָׁם כִּי בָא הַשָּׁמֶשׁ. כד"א שׁוֹאֵף זוֹרֵחַ הוּא שָׁם, דְּהָא בְּגִין לְאַנְהָרָא לֵיהּ קָאַתְיָא.

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, What is this place THAT SCRIPTURE MENTIONS? Rabbi Chiya said, This is the place OF ZEIR ANPIN, NAMELY, THE NUKVA, as it is written, "and hastens to its place," "and tarried there all night, because the sun was set," as is written, "and hastens to its place where it rises again," for he came there to shine upon it.

chanoch's Commentary

Did Jacob gain energy at BethEl or did he share energy at BethEl? What is "it" in this pasuk? Write me an email if you want to know a answer. Realize that it is never the answer since there are always many other levels to perceive.

Pasook 10. from the Zohar Sulam Commentary on Parasha Vayeitze

וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם. אַבְנֵי הַמָּקוֹם לָא כְתִיב, אֶלָּא מֵאַבְנֵי הַמָּקוֹם, אִלֵּין אִינוּן אַבְנֵי יְקָר, מַרְגְּלָאן טָבָאן, דְּאִינוּן תְּרֵיסַר אַבְנִין עִלָּאִין, כְּמָה דִכְתִיב שְׁתֵּים עֶשְׂרֵה אֲבָנִים, וּתְחוֹת אִלֵּין, תְּרֵיסַר אֶלֶף, וְרִבְוָון, אַבְנֵי פְסִילָן, וְכֻלְּהוּ אִקְרוּן אַבְנִין, בְּגִין כָּךְ מֵאַבְנֵי הַמָּקוֹם, וְלֹא אַבְנֵי הַמָּקוֹם דָּא הוּא מָקוֹם דְּקָאֲמַר.

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

Notice that it is written, "And he took of the stones of that place," and not, 'the stones of the place'. THIS MEANS THAT HE CHOSE CERTAIN STONES FROM THERE. HE SAYS, These are precious stones, the twelve supernal pearls, as written, "Twelve stones" (I Melachim 18:31), underneath which are twelve thousands and tens of thousands of polished stones, all of which are called stones. Therefore, the scripture reads, "of the stones," and not, 'the stones'. The place is the place mentioned, namely, the Nukva.

chanoch's Commentary

The word stones and or stone is a code word for Hebrew letters. We learn this from the Sefer Yetzirah. When we perceive letters that we then form into words in order to communicate an essence to ourselves we are being a co-creator. This is our essence and purpose to be in this physical world. Learn this well. strive to be a co-Creator always.

Pasook 11. from the Zohar Sulam Commentary on Parasha Vayeitze

וַיָּשֶׂם מֵרַאֲשֹׁתָיו, מֵרַאֲשׁוֹתָיו דְּמַאן. אֶלָּא מֵרַאֲשׁוֹתָיו דְּהַהוּא מָקוֹם. מַאי מֵרַאֲשׁוֹתָיו. אִי תֵימָא כְּמַאן דְּשַׁוֵּי תְּחוֹת רֵישֵׁיהּ, לָא. אֶלָּא מֵרַאֲשׁוֹתָיו, לְאַרְבַּע סִטְרִין דְּעָלְמָא, תְּלַת אַבְנִין לִסְטַר צָפוֹן, וּתְלַת לִסְטַר מַעֲרָב, וּתְלַת לִסְטַר דָּרוֹם, וּתְלַת לִסְטַר מִזְרָח, וְהַהוּא מָקוֹם עֲלַיְיהוּ לְאִתְתַּקְּנָא בְּהוֹ.

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

Of the phrase, "and put them under his head (lit. 'heads')," HE ASKS, Whose head? AND HE ANSWERS, The heads of that place, WHICH IS THE NUKVA. HE ASKS, What is the meaning of "heads"? It is not, as may be said, someone who puts something under his head, but rather alludes to the four heads of the universe. These are the four winds, south, north, east and west the secret of Chochmah, Binah, Tiferet and Malchut. This is derived from the verse, "and from thence it was parted, and branched into four streams (lit. 'heads')" (Beresheet 2:10). He gave three stones to the north wind, three to the west wind, three to the south wind, and three to the east wind. And that place is above them, to be established by them. That is, this is the secret of the verse, "He made a sea" (II Divrei Hayamim 4:2); "it stood upon twelve oxen, three looking towards the north, and three looking towards the west, and three looking towards the south, and three looking towards the east" (Ibid. 4).

chanoch's Commentary

i have a sense of this pasuk but a fully realized concept. The important thing to learn is that Malchut is never unified until the Mashiach and therefore the heads is expressed in the plural since there are many methods to complete your personal manifestation or Malchut.

Pasook 12. from the Zohar Sulam Commentary on Parasha Vayeitze

וּכְדֵין וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא. וַיִּשְׁכַּב, מַרְגְּלָאן לְתַתָּא, וְכָל אִינוּן דַּרְגִּין דְּאִינוּן עַל הַאי מָקוֹם הָא אִינוּן כ"ב, כֵּיוָן דְּאִתְתַּקַן עַרְסָא, שָׁכִיב בֵּיהּ, מַאן שָׁכִיב בֵּהּ, שִׁמְשָׁא. וְע"ד כְּתִיב בְּיַעֲקֹב, וַיֵּשֶׁב עַל הַמִּטָּה, דְּהָא לֵיה אִתְחֲזֵי, וְלָא לְאָחֳרָא, וְע"ד וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא. וּבְגִין כָּך כְּתִיב, וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשֶּׁמֶשׁ.

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

In the phrase, "and he lay down (Heb. vayishkav) in that place," the word vayishkav CONTAINS THE WORDS VEYESH CAF BET ('AND THERE IS 22'). THESE REPRESENT the twelve lower pearls UPON WHICH THE NUKVA RESTS. IT REFERS TO CHOCHMAH IN IT. And all the grades over this place, WHICH ARE THE TEN SFIROT, THEIR NUMBER REPRESENT THE ILLUMINATION OF CHASSADIM IN IT. Together, there are twenty-two, WHICH MEANS THAT IT IS MADE WHOLE FROM BOTH CHOCHMAH AND CHASSADIM. Once the couch was prepared, IN THE SECRET OF THE 22, he lay down in it. HE ASKS, Who lay down in it? AND HE ANSWERS, The sun, ZEIR ANPIN, DID. Therefore, it is written of Jacob, WHO IS ZEIR ANPIN, "and sat upon the bed" (Beresheet 48:2). It was proper for him, and for no other, FOR IT IS THE NUKVA OF ZEIR ANPIN. And therefore, "he lay down on that place," of which scripture says, "And the sun also rises, and the sun goes down."

chanoch's Commentary

Learn well this secret. We have 12 months of the year and 12 signs of the Zodiac. These are created from the 12 elemental letters in the Hebrew Alef Bet. Included in these 12 are the 10 additional letters to complete the whole of the Alef Bet. These 10 are concealed. Do you see how the Alef is made from two of the elementals? The Yood and the Vav. They are revealed and concealed. They are concealed in plain sight. See how the other 9 are built in this way also.