Zohar Vayeitze - Section 3 - The Shining Mirror

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

Zohar Sulam Commentary on Parasha Vayeitze Section 3

It is best to study the Zohar in the following manner:

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.

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:

This section discusses the true nature of the patriarch Jacob. "As the Color Purple includes all the colors, so the shining mirror comprises all the lights." Just as the mirror includes all the lights, Jacob springs from the same mystical source asthe Fathers who preceded him, from Adam and Noah to Abraham and Isaac. Like the earlier patriarchs, Jacob's potent self and soul are forged by the fires of sexuality, the union of opposites whose power the Other Side finds irresistibly attractive. Just as Adam was tempted by the serpent, Jacob had to "bring a gift to the other side;" that is, he had to survive a similar trial of darkness and desire. Although there were differences in the formative ordeals of the five patriarchs, we are told that they were essentially alike in nature. Thus, they produced similarly potent identities in the men who survived them. After Jacob endured his own trial-by-desire, he was given the name of the descendants who would share the identity he had gained for them - "Israel."

THE RELEVANCE OF THE PASSAGE:

The Light arising from these verses cleanses negativity created through previous impure sexual thoughts and behavior. We become more enlightened to the power and potency of sexual union, and are inspired to keep the act free from the influences of the Other Side that always attend it. The Hebrew letters summon forth the might of the five patriarchs to help us conquer the obstacles and temptations employed by the devious Evil Inclination dwelling both within us and around us. 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.

Pasook 17. from the Zohar Sulam Commentary on Parasha Vayeitze

וַיֵּצֵא יַעֲקֹב, בְּקִטְרָא דִּסְתִימוּ, מִגּוֹ סִתְרָא סְתִימָא נָפְקָא, זֹהַר אַסְפַּקְלַרְיָאה דְּנָהֲרָא, כְּלִילָא מִתְּרֵין גְּוָונִין, דְּמִתְחַבְּרָן כַּחֲדָא, כֵּיוָן דְּאִלֵּין אִתְכְּלִילוּ דָּא בְּדָא, אִתְחֲזוּן בֵּיהּ כָּל גְּוָונִין. אַרְגָּמָן אִיהוּ, כָּל חֵיזוּ דִּנְהוֹרִין, בֵּיהּ כְּלִילָן. רָצוֹא וָשׁוֹב, אִינוּן נְהוֹרִין, לָא מִתְעַכְּבָן לְמֶחֱמֵי, חִבּוּרָא חָדָא אִתְחַבְּרָן בְּהַהוּא זֹהַר.

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" of the closed labyrinth; and from the closed mystery emerges the splendor of the shining mirror, which is composed of two colors joined together. Because they are included within one another, all the colors are visible in it. All the appearing lights are included in the color purple. THAT IS, AS THE COLOR PURPLE INCLUDES ALL THE COLORS, SO THE SPLENDOR OF THE SHINING MIRROR COMPRISES ALL THE LIGHTS. These lights run and return, FOR THEY RUN FROM THE ILLUMINATION OF THE RIGHT TO THE ILLUMINATION OF THE LEFT TO BE INCLUDED IN IT. BUT THEN THEY IMMEDIATELY RETURN TO THEIR PLACE IN THE ILLUMINATION OF THE RIGHT. And they do not stop to see THAT IS, TO DRAW OUT CHOCHMAH BUT IMMEDIATELY RETURN TO THEIR PLACE. THE ILLUMINATIONS OF THE RIGHT AND LEFT are joined within that splendor, BRINGING BOTH TO THE RIGHT IN THE ILLUMINATION OF CHASSADIM. AND THE ILLUMINATION OF THE LEFT IS NOT SEEN AT ALL, BUT IS NEAGTED AND INCLUDED WITHIN THE RIGHT.

chanoch's Commentary

the shining mirror is the world of Bria which reflects the lights from Atzilut. In other words Atzilut can not be seen except as a reflection in the world of Bria - Creation. All of the lights are available in Bria but only as a reflection not as their own essence. This idea of running and returning to our own place is part of the process and struggle to learn more about the ultimate level of Atzilut. We can run to our unconscious and then return to our conscious but we truly can not allow that unconscious level to reveal itself until we expand our conscious to be a vessel for these truths. In other words we first must allow our minds to roam to reveal the potential, which is our imagination. This is the reflection from the shining mirror.

Pasook 18. from the Zohar Sulam Commentary on Parasha Vayeitze

בְּהַאי זֹהַ"ר שָׁארֵי מַאן דְּשָׁארֵי, שְׁמָא אִיהוּ, לְהַהוּא דְּסָתִים דְּלָא יְדִיעַ כְּלָל, קוֹל יַעֲקֹב אִקְרֵי, בְּהַאי אִתְחֲזֵי מְהֵימְנוּתָא דְּכֹלָּא. הַהוּא דְּסָתִים וְלָא יְדִיעַ כְּלָל, בְּהַאי שַׁרְיָא ידו"ד. שְׁלִימוּ דְכָל סִטְרִין אִיהוּ, עִלָּאָה וְתַתָּאָה, הָכָא אִשְׁתַּכַּח, יַעֲקֹב שְׁלִימוּ דַּאֲבָהָן דְּאָחִיד מִכָּל סִטְרִין. זה"ר דָּא, עַל בְּרִירוּ דִּשְׁמָא דָא אִקְרֵי, דִּכְתִיב יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ. תְּרֵין שְׁמָהָן אִקְרֵי, יַעֲקֹב וְיִשְׂרָאֵל, בְּקַדְמֵיתָא יַעֲקֹב, וּלְבָתַר יִשְׂרָאֵל.

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 that splendor dwells whoever dwells, YUD HEI VAV HEI, WHICH IS THE FIRST THREE SFIROT. This is a name that describes something closed and utterly unknown. THAT IS, THE NAME DWELLS ON THE ILLUMINATION OF THE RIGHT, WHOSE LABYRINTH IS NOT YET OPENED OR KNOWN. IT DOES NOT DWELL ON THE LEFT, WHOSE LABYRINTH WAS OPENED AND ITS EXISTENCE BECAME KNOWN. THIS SPLENDOR is called the 'voice of Jacob', NOT 'A GREAT VOICE'. In this SPLENDOR, THE LIGHT OF THE FIRST THREE SFIROT OF BINAH, CALLED 'the Whole Faith', is seen. THESE CHASSADIM ARE ALSO CONSIDERED PART OF THE FIRST THREE SFIROT, AS THE CHASSADIM OF THE FIRST THREE OF BINAH. And within this closed LABYRINTH OF THE ILLUMINATION OF THE RIGHT, which is utterly unknown, the Name of Yud Hei Vav Hei dwells. It is whole on all sides, for the upper and the lower, BINAH AND THE NUKVA, are here INCLUDED WITHIN THIS SPLENDOR. Therefore, Jacob was selected to be the chosen among the Fathers, for he is included in all sides. This splendor OF JACOB'S GRADE, AS A RESULT OF THE purification of his name, WHICH REACHED MALCHUT, IS CALLED 'THE CHOSEN AMONG THE FATHERS', as it is written, "Jacob whom I have chosen" (Yeshayah 41:8). He is called by two names, Jacob and Yisrael. First, HE WAS CALLED 'Jacob'. AT THAT TIME, HE LET THE RIGHT RULE. After HE ESTABLISHED THE ILLUMINATION OF BOTH LEFT AND RIGHT, FOR CHOCHMAH SHINES ONLY AFTER IT IS INCLUDED WITHIN CHASSADIM, HE WAS CALLED 'Yisrael'.

chanoch's Commentary

This is stating the lower effect of the previous pasuk. Israel is Jacob when he includes both left and right. Jacob can be right alone or left alone. Jacob is not called Jacob when he is the left alone. He is called a Klipah chas v'shalom. We must realize that everyone - our parents - siblings- friends - neighbors can be Klipah to us.

Pasook 19. from the Zohar Sulam Commentary on Parasha Vayeitze

סִתְרָא דְסִתְרָא דָא, כַּד הֲוָה בְּקַדְמֵיתָא בְּהַאי סוֹפָא דְמַחְשָׁבָה, דְּאִיהוּ פֵּרוּשָׁא דְאוֹרַיְיתָא דְּבִכְתַב, וְאִיהִי תּוֹרָה שֶׁבְּעַל פֶּה, וְעַל דָּא אִקְרֵי בְּאֵר, שֶׁנֶּאֱמַר הוֹאִיל מֹשֶׁה בְּאֵר אֶת הַתּוֹרָה, בְּאֵ"ר אִיהוּ לְהַהוּא דְאִקְרֵי שָׁבַע, דִּכְתִיב וַיִּבְנֵהוּ שֶׁבַע שָׁנִים. וְהַיְינוּ קוֹל גָּדוֹל.

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

This is a great mystery, for the beginning, BEFORE HE WENT TO CHARAN, he was at the end of this thought, which is the explanation of the Written Torah, called the 'Oral Torah', WHICH IS THE NUKVA. THOUGHT MEANS BINAH; THE END OF THOUGHT IS THE NUKVA WHEN SWEETENED BY BINAH. It is therefore called a 'well' (Heb. beer), as it is written, "Moses began to declare (Heb. beer) this Torah" (Devarim 1:5). For it is a well, which is an explanation (heb. be'ur) of that which is referred to as seven (Heb. sheva), BINAH, WHICH EXPLAINS AND REVEALS THE CHOCHMAH IN IT, as it is written, "So was he seven years in building it" (I Melachim 6:38). And the firstTemple is the secret of Binah, which is a great voice. AND WHEN THE NUKVA RECEIVES CHOCHMAH FROM BINAH, IT IS CONSIDERED TO HAVE A GREAT VOICE, NOT JACOB'S VOICE, SINCE IT IS CHASSADIM.

chanoch's Commentary

the verse is clear as long as one can relate to the code words. Without that understanding the verse becomes esoteric.

Pasook 20. from the Zohar Sulam Commentary on Parasha Vayeitze

וְדָא סוֹפָא דְּמַחְשָׁבָה, בְּאֵ"ר שָׁבַע אִיהוּ. וְיַעֲקֹב עָאל בְּהַאי רֵישָׁא לִמְהֵימְנוּתָא, כֵּיוָן דְּאִתְדַּבַּק בִּמְהֵימְנוּתָא דָא, אִצְטְרִיךְ לֵיהּ לְאִתְבָּחֲנָא, בְּהַהוּא אֲתַר דְּאִתְבְּחִינוּ אֲבָהָן דִּילֵיהּ, דְּעָאלוּ בִּשְׁלָם וּנְפָקוּ בִּשְׁלָם.

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

The end of this thought occurs in Beer-Sheva where Jacob attained the top of his faith, THAT IS, HE ATTAINED THE FIRST THREE SFIROT FROM THE ASPECT OF CHASSADIM WHICH ARE CALLED 'THE TOP OF FAITH'. Because JACOB cleaved to this faith, THE FIRST THREE SFIROT OF CHASSADIM, he has to be tried in the same place his fathers were tried, the place where they came and whence they left in peace.

chanoch's Commentary

this is the reason he needed to go to Charan on the physical level. We need to realize that our goal is the upper 3 sefirot not the lower 7. Yet first we need to create a vessel by connecting to the upper three of the lower seven. This is the throne for the light of the upper 3 which will sit on this throne.

Pasook 21. from the Zohar Sulam Commentary on Parasha Vayeitze

אָדָם עָאל וְלָא אִסְתַּמַּר, וְאִתְפַּתָּא אֲבַתְרָהּ, וְחָטָא בְּהַהִיא אֵשֶׁת זְנוּנִים, נָחָשׁ קַדְמָאָה. נֹחַ עָאל, וְלָא אִסְתַּמַּר, וְאִתְפַּתָּא אֲבַתְרָהּ, וְחָטָא, דִּכְתִיב וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגָּל בְּתוֹךְ אָהֳלֹה. אַבְרָהָם עָאל וְנָפַק דִּכְתִיב וַיֵּרֶד אַבְרָם מִצְרַיְמָה, וּכְתִיב וַיַּעַל אַבְרָם מִמִּצְרָיִם. יִצְחָק עָאל וְנָפַק, דִּכְתִיב וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים גְּרָרָה, וּכְתִיב וַיַּעַל מִשָּׁם בְּאֵר שָׁבַע.

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

Adam was tried first: HE WAS TEMPTED BY THE SERPENT. Because he was not careful, he was seduced, and he sinned with "a wife of harlotry" (Hoshea 1:2), the primordial serpent. Noah was tried, but did not take heed. He was seduced BY A WIFE OF HARLOTRY and sinned, as it was written, "and he drank of the wine, and was drunk; and he was uncovered within his tent" (Beresheet 9:21). Abraham went in and departed, as it is written, "And Abram went down to Egypt" (Beresheet 12:10), and, "And Abram went up out of Egypt" (Beresheet 13:1). Isaac went in and departed, as it is written, "And Isaac went to Abimelech, king of the Philistines" (Beresheet 26:1), and, "And he went up from there to Beer-Sheva" (Ibid. 23).

chanoch's Commentary

The pasuk is clear yet we need to realize that Jacob is correcting Adam and Noach both as well as including Abraham and Isaac within himself - Jacob.

Pasook 22. from the Zohar Sulam Commentary on Parasha Vayeitze

יַעֲקֹב כֵּיוָן דְּעָאל בִּמְהֵימְנוּתָא, אִצְטְרִיךְ לְמֵיעַל מִנְחָתָא לְהַהִיא סִטְרָא, בְּגִין דְּמַאן דְּאִשְׁתְּזֵיב מִתַּמָּן אִיהוּ רְחִימָא וּבְרִירָא דְּקוּדְשָׁא בְּרִיךְ הוּא. מַאי כְּתִיב, וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, סִתְרָא דְרָזָא דִמְהֵימְנוּתָא. וַיֵּלֶךְ חָרָנָה, סִטְרָא דְאֵשֶׁת זְנוּנִים, אִשָּׁה מְנָאֶפֶת.

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

After Jacob entered the grade of faith, WHICH WAS THE DOMINION OF THE ILLUMINATION OF THE RIGHT he had to bring a gift to that side THAT IS, TO THE RULER OF THE ILLUMINATION OF THE LEFT, BY SURVIVING A TRIAL. For whoever survives THE TRIAL is beloved of and chosen by the Holy One, blessed be He. It is written, "And Jacob went out from Beer-Sheva," from the side of faith, FROM THE RIGHT SIDE, "and went toward Charan," which is the LEFT side, where a wife of harlotry TAKES HOLD, a fornicating wife. AND ALTHOUGH THERE ARE MANY DIFFERENCES AMONG THESE FIVE TRIALS THE TREE OF KNOWLEDGE OF GOOD AND EVIL, THE HEADY WINE, EGYPT, THE PHILISTINES, AND CHARAN, WHICH WERE the trials of Adam, Noah, Abraham, Isaac, and Jacob nevertheless, they have the same root, namely, the drawing of Chochmah only from down upwards, which is called a 'wife of harlotry'.

chanoch's Commentary

This is clear as written but explains that human activity by itself is a negative action. It must desire to cleave to the Holy ONe in order for it to make tikune or correction. when we just do a robotic action without full consciousness we are creating negativity and chaos in the world. This is overwhelming when one contemplates it fully.