Prophecy - Visions - Dreams - Section 8

Zohar Vayeitze - Section 8 -

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

Zohar Sulam Commentary on Parasha Vayeitze Section 8

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:

In this extremely important and mysterious section of the Zohar, the rabbis make complex and subtle distinctions concerning the nature of prophecy, visions, and dreams. They then apply their conclusions to the role of the Jews in exile. Rabbi Yitzchak continues his discussion with Tzadok the Little, his companion of the previous verses. Although dreams, prophecies, and visions are all sent by the Angel Gabriel, we learn that dreams are a relatively inferior means of enlightenment. Visions and dreams may dramatically vary in nature, according to the level of consciousness of those who receive them, and of those who are able - or unable - to interpret them. Moreover, a dream can sometimes be used to explain the meaning of a waking vision. The rabbis use the powerful symbolism of the story of Jacob's Ladder to explain how dreams and visions link human consciousness to the upper realms. When the children of Israel are sinful, their sin expresses itself partly through The Creator's turning away from them and granting the gift of His inspiration to great leaders in other lands, who may one day become the enemies of Israel. Similarly, when King Solomon falls into sin, he is denied the level ofvision that had once inspired him to build Jerusalem's Temple; henceforth he must rely only on dreams for inspiration. This culminates in the sad decline into paganism, and the political and financial ruin that the king and his kingdom suffered in later years. Finally, we are told that as a man ages, his inner vision dims as much as his outer vision or eyesight.

THE RELEVANCE OF THE PASSAGE:

The Light released through the Hebrew letters inspires us to foster and follow the guidance of visions and dreams on both conscious and subconscious levels. During sleep, our dreams ascend to the higher levels of the spiritual realms, where we are assisted, in subtle ways, by the wisdom and supernal Light of The Creator in all our endeavors.

Pasook 45. from the Zohar Sulam Commentary on Parasha Vayeitze

וַאֲמַר מַה בֵּין נְבוּאָה לְחֶלְמָא. נְבוּאָה בְּעַלְמָא דִּדְכוּרָא אִיהוּ, וְחֶלְמָא בְּעַלְמָא דְנוּקְבָא, וּמֵהַאי לְהַאי, כְּשִׁיתָּא דַרְגִּין נַחֲתָא. נְבוּאָה בִּימִינָא וּבִשְׂמָאלָא, וְחֶלְמָא בִּשְׂמָאלָא. וְחֶלְמָא מִתְפַּרְשָׁא לְכַמָּה דַרְגִּין לְתַתָּא, בְּגִין כָּךְ חֶלְמָא אִיהוּ בְּכָל עַלְמָא, אֲבָל כְּפוּם דַּרְגֵּיהּ, הָכֵי חָמֵי, כְּפוּם בַּר נָשׁ, הָכֵי דַּרְגֵּיהּ, נְבוּאָה לָא אִתְפַּשְּׁטָא אֶלָּא בְּאַתְרֵיהּ.

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 the difference between a prophecy and a dream? 1) A prophecy is part of the world of the male, and a dream is part of the world of the female, THE NUKVA OF ZEIR ANPIN. Between them are six grades, AS PROPHECY IS PART OF NETZACH AND HOD OF ZEIR ANPIN, AND DREAM IS PART OF HOD OF THE NUKVA. BETWEEN THEM IS YESOD OF ZEIR ANPIN AND CHESED, GVURAH, TIFERET, NETZACH AND HOD OF THE NUKVA, WHICH CONSTITUTE SIX GRADES. 2) A prophecy is in right and left, THAT IS, NETZACH AND HOD, and dream is in the left, NAMELY, IN HOD. 3) A dream emanates downward a few grades TO THE ANGEL GABRIEL, FROM WHOM MEN RECEIVE THE ILLUMINATION OF DREAMS. Therefore, dreams abide everywhere in the world, EVEN OUTSIDE YISRAEL. Nevertheless, a man sees according to his grade, and according to the man, so is his grade. THIS MEANS THAT IT IS NOT THE SAME FOR EVERY MAN. But prophecy does not emanate DOWNWARD FROM MALCHUT OF ATZILUT, but shines where it is, in the Nukva, the place of Zeir Anpin, which is the secret of the land of Yisrael, and the prophets that are inspired from it.

chanoch's Commentary

To a student of Kabbalah this pasuk with Rabbi Ashlags comments can be pondered and comprehended. Yet it takes contemplation.

Pasook 46. from the Zohar Sulam Commentary on Parasha Vayeitze

תָּא חֲזֵי מַה כְּתִיב וַיַּחֲלוֹם וְהִנֵּה סֻלָּם מוּצָב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ. פְּתַח וַאֲמַר, הָיֹה הָיָה דְבַר ה' אֶל יְחֶזְקֵאל בֶּן בּוּזִי הַכֹּהֵן בְּאֶרֶץ כַּשְׂדִּים עַל נְהַר כְּבָר וַתְּהִי עָלָיו שָׁם יַד ה'. הָיֹה הָיָה, נְבוּאָה לְשַׁעֲתָה הָיְתָה, דְּאִצְטְרִיךְ עַל גָּלוּתָא בְּגִין דִּשְׁכִינְתָּא נְחָתַת בְּהוֹ בְּיִשְׂרָאֵל בְּגָלוּתָא, וְחָמָא יְחֶזְקֵאל מַה דְּחָמָא, לְפוּם שַׁעְתָּא, וְאַף עַל גָּב דְּלָא אִתְחֲזֵי הַהוּא אֲתַר לְהַאי, בְּגִינֵי כָךְ הָיֹה הָיָה. מַאי הָיֹה הָיָה. אֶלָּא הָיֹה לְעֵילָא, הָיָה לְתַתָּא. דִּכְתִיב סֻלָּם מוּצָב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, נָטֵיל לְעֵילָא וְנָטֵיל לְתַתָּא. הָיֹה הָיָה, חַד לְעֵילָא, וְחַד לְתַתָּא.

Transliteration

Translation

Come and see, it is written, "And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven, and behold the angels of Elohim ascending and descending on it" (Beresheet 28:12). He opened the discussion with the verse, "the word of Hashem came (Heb. hayoh hayah,) to Ezekiel the son of Buzi, in the land of Chaldeans, by the river K'var, and the hand of Hashem was there upon him" (Yechezkel 1:3). The words hayoh hayah (lit. 'being, was') INDICATE THAT this prophecy was specific to that time, for it was needed to strengthen those in exile in order to let them know the Shechinah had gone into exile with them. Therefore, Ezekiel saw what he saw, which applied to that time only. And although the place was not worthy of it, FOR PLACES OUTSIDE YISRAEL ARE NOT WORTHY OF PROPHECY, THE SCRIPTURE READS hayoh hayah, WHICH MEANS THAT THERE IS SOMETHING NEW HERE, THAT PROPHECY LIVES OUTSIDE YISRAEL. HE ASKS, Why DOES THE SCRIPTURE SAY TWICE, hayo hayah? HE ANSWERS, One is above IN ZEIR ANPIN, and one is below IN THE NUKVA, as it is written, "a ladder set up on the earth, and the top of it reached to heaven," WHICH MEANS THAT it receives THE LIGHT OF CHASSADIM above IN HEAVEN, ZEIR ANPIN, and receives below, FROM THE NUKVA CALLED 'EARTH', THE LIGHT OF CHOCHMAH. So in Hayo Hayah, one MEANS THE BEING OF CHASSADIM above, and the other MEANS THE BEING OF CHOCHMAH below.

chanoch's Commentary

We learn a number of spiritual laws in this pasuk. One, Prophecy generally only occurs to people in the Land of Israel. Two, Even spiritual natural laws can be changed like when a miracle happens in our physical world. Three, prophecy can apply to each person in each generation or it can be meant to apply to a specific person or generation.

Pasook 47. from the Zohar Sulam Commentary on Parasha Vayeitzei

תָּא חֲזֵי, הַאי סֻלָּם בִּתְרֵי עַלְמִין אִתְתַּקַּף, בְּעֵילָא וְתַתָּא. בְּאֶרֶץ כַּשְׂדִּים עַל נְהַר כְּבָר. בְּאֶרֶץ כַּשְׂדִּים: בַּאֲתַר דְּגָלוּתָא שַׁרְיָא בֵיהּ, וְעכ"ד עַל נְהַר כְּבָר. מַאי נְהַר כְּבָר. אֶלָּא דַּהֲוָה כְּבָר, מִקַּדְמַת דְּנָא, דִּשְׁכִינְתָּא שַׁרְיָא עֲלוֹי, דִּכְתִיב וְנָהָר יוֹצֵא מֵעֵדֶן לְהַשְׁקוֹת אֶת הַגָּן וגו'. וְדָא הוּא נַהֲרָא חַד, מֵאִינוּן אַרְבַּע נַהֲרִין, וּבְגִין דְּשַׁרְיָא עֲלוֹי מִקַּדְמַת דְּנָא, וַהֲוָה עֲלוֹי כְּבָר, שַׁרְיָא בֵיהּ הַשְׁתָּא, וְאִתְגְּלֵי לֵיהּ לִיחֶזְקֵאל.

Transliteration

Translation

Come and behold, this ladder was strengthened by two worlds, above IN ZEIR ANPIN and below IN THE NUKVA. THUS, "in the land of Chaldeans by the river K'var" (Yechezkel 1:3). The land of Chaldeans is the place of exile, NAMELY, THE LAND OUTSIDE YISRAEL. Nevertheless, it is "by the river K'var." What is the river K'var? IT MEANS THAT She was already (Heb. k'var) there; the Shechinah dwelt upon it before that, as it is written, "And a river went out of Eden to water the garden" (Beresheet 2:10), the river being the secret of Binah. And the river K'var IS one of the four rivers that flowed from the river that began in Eden, the river of Euphrates in Babylon. Because it dwelt upon him before and was upon it already (k'var), now too it dwells upon it and was revealed to Ezekiel.

chanoch's Commentary

The pasuk is explaining code words. It is also revealing an aspect of Binah which is usually concealed. The aspect is Binah - Understanding is supported by the active strength of El which is a Name associated with Chochmah - Wisdom.

Pasook 48. from the Zohar Sulam Commentary on Parasha Vayeitzei

תָּא חֲזֵי וַיַּחֲלוֹם, וְכִי יַעֲקֹב קַדִּישָׁא, דְּאִיהוּ שְׁלֵימָא דַּאֲבָהָן, בְּחֶלְמָא אִתְגְּלֵי עֲלוֹי, וּבַאֲתַר דָּא קַדִּישָׁא לָא חָמָא אֶלָּא בְּחֶלְמָא. אֶלָּא יַעֲקֹב בְּהַהוּא זִמְנָא, לָא הֲוָה נָסֵיב, וְיִצְחָק הֲוָה קַיָּים. וְאִי תֵימָא וְהָא לְבָתַר דְּאִתְנְסֵיב כְּתִיב וָאֵרֶא בַּחֲלוֹם. תַּמָּן אֲתַר גָּרֵים, וְיִצְחָק הֲוָה קַיָּים, וְעַל דָּא כְּתִיב בֵּיהּ חֲלוֹם.

Transliteration

Translation

Come and behold, "And he dreamed." HE ASKS, How could it be that to holy Jacob, the chosen of the patriarchs, Hashem was revealed in a dream; and in such a sacred place, BETHEL, WHICH IS PART OF YISRAEL, A PLACE WORTHY OF THE DWELLING OF THE SHECHINAH, he saw HASHEM only in a dream? HE ANSWERS, Jacob was not yet married, AND WAS THEREFORE INCOMPLETE IN HIS BODY. Also, Isaac was still alive AND THE TIME OF HIS ASCENDANCY HAD NOT YET ARRIVED. THEREFORE, IT IS WRITTEN THAT HE DREAMED AND NOT THAT HE SAW A VISION WHILE AWAKE. You may wonder why, after he was married, it is written, "Isaw in a dream" (Beresheet 31:10). This was because he was outside Yisrael in Paddan Aram, and Isaac was yet alive. Therefore it is written that he dreamed.

chanoch's Commentary

There are additional spiritual laws expressed in this pasuk. In order to be a Prophet someone must be married and also in Israel and also a leader. This is the meaning of Isaac still being alive. If someone can still be "overruled" he can not bed a leader of a spiritual world.

Pasook 49. from the Zohar Sulam Commentary on Parasha Vayeitze

וּלְבָתַר דַּאֲתָא לְאַרְעָא קַדִּישָׁא, עִם שִׁבְטִין, וְאִשְׁתְּלֵים לְהוֹן עֲקֶרֶת הַבַּיִת, וְאֵם הַבָּנִים שְׂמֵחָה, כְּתִיב וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב וגו'. וּכְתִיב וַיֹּאמֶר אֱלֹהִים לְיִשְׂרָאֵל בְּמַרְאוֹת הַלַּיְלָה, הָכָא לָא כְתִיב בֵּיהּ חֲלוֹם דְּהָא מִדַּרְגָּא אָחֳרָא עִלָאָה הֲוָה.

Transliteration

Translation

Afterwards, when he came to the Holy Land with the tribes and "the barren woman" was perfected with them: "and be a joyful mother of children" (Tehilim 113:9), AND HE WAS NOW WHOLE WITH HIS SPOUSE AND WAS IN THE LAND OF YISRAEL, it is written, "And Elohim appeared to Jacob" (Beresheet 35:9), "And Elohim spoke to Yisrael in the vision of the night" (Beresheet 46:2). No dream was mentioned here because he was of another, superior grade, worthy of beholding a vision while awake.

chanoch's Commentary

With Rabbi Ashlag's comments this pasuk is clear. It is important to realize the difference between a dream and a vision of the night. It is necessary to ask why is it called a vision of the night? Why is the additional word night utilized.

Pasook 50. from the Zohar Sulam Commentary on Parasha Vayeitzei

תָּא חֲזֵי, חֶלְמָא אִיהוּ ע"י דְּגַבְרִיאֵל, דְּאִיהוּ לְתַתָּא, בְּדַרְגָּא שְׁתִיתָאָה מִנְּבוּאָה. מַרְאֶה: עַל יְדָא דְּהַהוּא דַרְגָּא, דְּהַהִיא חַיָּה, דְּשָׁלְטָא בְּלֵילְיָא. וְאִי תֵימָא, הָא כְתִיב גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת הַמַּרְאֶה. הָכֵי הוּא וַדַּאי, דְּמַרְאֶה מִלּוֹי סְתִימִין יַתִּיר, וּבְחֶלְמָא פָּרֵישׁ יַתִּיר, וּפָרֵישׁ סְתִימִין דְּמַרְאֶה, וְע"ד אִתְפַּקַּד גַּבְרִיאֵל, דִּיפָרֵשׁ מִלּוֹי דְמַרְאֶה, דְּאִיהוּ סְתִים יַתִּיר.

Transliteration

Translation

Come and behold, a dream comes from Gabriel, and A DREAM is six grades lower than a prophecy. THIS MEANS THAT GABRIEL RECEIVES THE DREAM FROM HOD OF THE NUKVA, WHICH IS THE SIXTH GRADE FROM PROPHECY, AND PEOPLE RECEIVE IT THROUGH GABRIEL. A vision IS RECEIVED from the grade of the living creature, which rules by night. BECAUSE VISION IS THE NUKVA OF ZEIR ANPIN IN HER ACTUAL PLACE, ABOUT WHICH IS SAID, "AND SHE RISES ALSO WHILE IT IS YET NIGHT" (MISHLEI 31:15), IT IS THEREFORE A VISION WHILE AWAKE, AND NOT A DREAM. You may contend that it is written, "AND said, Gabriel, make this man understand the vision (Heb. mar'ah)" (Daniel 8:16), AND THEREFORE, ONE COULD CONCLUDE THAT A VISION IS ALSO RECEIVED FROM GABRIEL. HE ANSWERS, Assuredly this is so, but a vision is unclear and a dream is more precise. Therefore, a dream explains that which is not clear in the vision. Thus, Gabriel, WHO IS IN CHARGE OF DREAMS, was chosen to explain the vague words of the vision.

chanoch's Commentary

Only with Rabbi Ashlag's commentary does the pasuk become clear as written. Yet there is a possibility that things actually relate to the dream being less clear than a vision of the night. This is because at the spiritual level the pictures may not be clearly understood.

Pasook 51. from the Zohar Sulam Commentary on Parasha Vayeitzei

וְע"ד כְּתִיב בְּמַרְאֶה, וַיֵּרָא, וָאֵרָא, מַאי טַעְמָא, בְּגִין דְּמַרְאֶה אִיהוּ, כְּהַאי מַרְאֶה, דְּאִתְחֲזֵי, כָּל דְּיוֹקְנִין בְּגַוֵּיהּ, בְּגִינֵי כָךְ וָאֵרָא, אַחְמִית דְּיוֹקְנֵיהּ, בְּאֵל שַׁדַּי, דְּאִיהוּ מַרְאֶה, דְּאִתְחֲמֵי דְּיוֹקְנָא אָחֳרָא בְּגַוֵּיהּ, וְכָל דְּיוֹקְנִין עִלָּאִין בֵּיהּ אִתְחֲזוּן.

Transliteration

Translation

Therefore, it is written, "in the vision (mar'eh)," which is derived from the same root as "and he looked (Heb. va'era)" and "and I saw (Heb. va'era)." The reason is that the mirror is like a mirror (Heb. mar'ah) OF POLISHED GLASS, in which all the shapes IN FRONT OF IT are seen. Therefore, it is written of it: "and I appeared (va'era) TO ABRAHAM... BY THE NAME OF EL SHADAI" (Shemot 6:3), FOR THE MIRROR, THE NUKVA, SAID, I have shown the image OF HASHEM by El Shadai. For this is the mirror in which the images of others and all the shapes of the supernal GRADES are seen.

chanoch's Commentary

El Shadai is a Name connected to Yesod of Zeir Anpin. Thus El Shadai connects to the mirror that does not shine. This is Malchut that has no light ofn her own.

Pasook 52. from the Zohar Sulam Commentary on Parasha Vayeitzei

בְּגִינֵי כָךְ, יַעֲקֹב בְּהַהוּא זִמְנָא, כְּתִיב, וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה, מַהוּ סֻלָּם, דַּרְגָּא דִּשְׁאָר דַּרְגִּין בֵּיהּ תַּלְיָין, וְהוּא יְסוֹד דְּעָלְמָא. וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, הָכֵי הוּא, לְאִתְקַשְּׁרָא בַּהֲדֵיהּ. וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, מַאן רֹאשׁוֹ. רֹאשׁוֹ דְּהַהוּא סֻלָּם. וּמַאן אִיהוּ, דָּא דִכְתִיב בֵּיהּ רֹאשׁ הַמִּטָּה, בְּגִין דְּאִיהוּ רֹאשׁ לְהַאי מִטָּה וּמִנָּהּ נָהֵיר. מַגִּיעַ הַשָּׁמַיְמָה, בְּגִין דְּאִיהוּ סִיּוּמָא דְגוּפָא, וְקָאֵים בֵּין עִלָּאָה וְתַתָּאָה, כְּמָה דִּבְרִית אִיהוּ סִיּוּמָא דְגוּפָא, וְקָאֵים בֵּין יְרֵיכִין וְגוּפָא, וְעַל דָּא מַגִּיעַ הַשָּׁמַיְמָה.

Transliteration

Translation

Therefore, at the time BEFORE JACOB WED, it is written of him: "And he dreamed, and behold a ladder set up on the earth" (Beresheet 28:12). What is this ladder? It is a grade from which all other grades stem, NAMELY, THE NUKVA, THE GATE OF ALL GRADES, "and the top of it reached to heaven." It does reach up to connect to heaven. HE ASKS, What top? HE ANSWERS, The top of the ladder. And what is that? That of which it is written, "the top (lit. 'head') of the couch" (Beresheet 47:31), NAMELY, YESOD, THE HEAD OF THE NUKVA CALLED 'COUCH'. AND YESOD IS 'THE HEAD OF THE COUCH' because it is at the head of the couch, THE NUKVA, who shines with its light FROM YESOD. IT IS THEREFORE CONSIDERED HER HEAD. And "reached to heaven," because it is the final part of the body, TIFERET, CALLED 'HEAVEN'. FOR YESOD IS ATTACHED UNDERNEATH TIFERET, situated between the higher, ZEIR ANPIN and the lower, NUKVA, as the member of the Covenant, the final part of the body, lies between the thighs and the body. Therefore, THE SCRIPTURE READS, "reached to heaven," FOR THE TOP OF THE LADDER, YESOD OF ZEIR ANPIN, REACHES HEAVEN, AS IT CLEAVES TO ZEIR ANPIN, CALLED 'HEAVEN'.

chanoch's Commentary

This pasuk is clear as written with Rabbi Ashlag's comments.

Pasook 53. from the Zohar Sulam Commentary on Parasha Vayeitzei

וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִים בּוֹ, אִלֵּין מְמַנָּן דְּכָל עַמִּין, דְּאִינוּן סָלְקִין וְנָחֲתִין בְּהַאי סֻלָּם, כַּד יִשְׂרָאֵל חָטָאן, מָאִיךְ הַאי סֻלָּם וְסָלְקִין אִינְהוּ מְמַנָּן, וְכַד יִשְׂרָאֵל מִתְכַּשְׁרָן עוֹבָדַיְיהוּ, אִסְתַּלַּק הַאי סֻלָּם, וְכֻלְּהוּ מְמַנֵּי נָחֲתֵי לְתַתָּא, וְאִתְעֲבַר שׁוּלְטָנוּתָא דִלְהוֹן, כֻּלָּא בְּהַאי סֻלָּם קָיְימָא. הָכָא חָמָא יַעֲקֹב בְּחֶלְמֵיהּ, שָׁלְטָנוּתָא דְעֵשָׂו, וְשָׁלְטָנוּתָא דִּשְׁאָר עַמִין.

Transliteration

Translation

"and behold the angels of Elohim ascending and descending on it" (Beresheet 28:12). These are the ministers of all the nations who ascend and descend this ladder. When Yisrael are sinful, the ladder is lowered and the ministers rise. When Yisrael improve their deeds, the ladder is raised; all the ministers descend and their government is annulled. All depends on this ladder. Here, Jacob saw Esau's government and that of the rest of the nations in his dream.

chanoch's Commentary

This pasuk is clear as written. And there needs to be contemplation about the hints relating to spiritual governments mechanisms.

Pasook 54. from the Zohar Sulam Commentary on Parasha Vayeitzei

דָבָר אֲחֵר וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עוֹלִים וְיוֹרְדִּים בּוֹ. בְּמַאן, בְּהַהוּא רֹאשׁוֹ, דְּהַהוּא סֻלָּם. דְּכַד אִסְתַּלַּק רֹאשׁוֹ מִנֵּיהּ, סֻלָּם אִתְכַּפְיָא וְסָלְקִין כֻּלְּהוּ מְמַנָּן, וְכַד אִתְחַבַּר רֹאשׁוֹ בְּהַהוּא סֻלָּם, אִסְתַּלַק, וְכֻלְּהוּ מְמַנָּן נָחֲתִין. וְכֹלָּא חַד מִלָּא.

Transliteration

Translation

Another explanation of the verse, "and behold the angels of Elohim ascending and descending on it," is that the ladder is used to ascend and descend through its top. For when the top, YESOD, is removed, the ladder gives in and all the ministers rule again. When the top is attached again, it is elevated and they all lose their power to govern. All this is one matter, and both explanations are essentially in agreement.

chanoch's Commentary

This pasuk is clear as written. And adds to the contemplation suggested in pasuk 53 in chanoch's comments.

Pasook 55. from the Zohar Sulam Commentary on Parasha Vayeitzei

כְּתִיב נִרְאָה ה' אֶל שְׁלֹמֹה בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר אֱלֹהִים שְׁאַל מָה אֶתֶּן לָךְ. וְאִי תֵימָא הָכָא בַּחֲלוֹם, וְכִי מָה רְשׁוּ אִית לֵיהּ לַחֲלוֹם בְּהַאי. אֶלָּא הָכָא אִתְכְּלֵיל דַּרְגָּא בְּדַרְגָּא, דַּרְגָּא עִלָּאָה בְּדַרְגָּא תַּתָּאָה, בְּגִין דְּעַד כְּעָן, שְׁלֹמֹה לָא הֲוָה שְׁלִים, כֵּיוָן דְּאִשְׁתְּלִים, כְּתִיב וַה' נָתַן חָכְמָה לִשְׁלֹמֹה. וּכְתִיב וַתֵּרֶב חָכְמַת שְׁלֹמֹה. דְּקָיְימָא סִיהֲרָא בְּאַשְׁלָמוּתָא, וּבֵי מַקְדְּשָׁא אִתְבְּנֵי. וּכְדֵין, הֲוָה חָמֵי שְׁלֹמֹה, עֵינָא בְּעֵינָא חָכְמָתָא, וְלָא אִצְטְרִיךְ לְחֶלְמָא.

Transliteration

Translation

It is written, "Hashem appeared to Solomon in a dream by night: and Elohim said, ask what I shall give you" (I Melachim 3:5). HE ASKS, One may wonder why it was a dream, THAT IS, WHY IT WAS RECEIVED THROUGH GABRIEL. What right does the grade of a dream have TO SAY TO HIM, SINCE HE IS BUT AN ANGEL: "ASK WHAT I SHALL GIVE YOU"? HE ANSWERS, Here a grade was included within a grade; the supernal grade, THE NUKVA OF ZEIR ANPIN, THE ROOT OF THE DREAM, WAS INCLUDED WITHIN AND CLOTHED by the grade down below, NAMELY, THE GRADE OF GABRIEL. THE NUKVA SAID TO HIM, "ASK WHAT I SHALL GIVE YOU," BECAUSE IT IS WRITTEN, "AND ELOHIM SAID," WHICH IS ONE NAME OF THE NUKVA. THE REASON HE APPEARS TO HIM ONLY IN A DREAM IS THAT until then Solomon was not complete. Once he was perfected, it is written, "And Hashem gave Solomon wisdom" (I Melachim 5:26) and "Solomon's wisdom excelled" (Ibid. 10), for the moon, THE NUKVA, was then full and the Temple was built. Only then did Solomon see wisdom while awake; he had no further need of dreams.

chanoch's Commentary

The pasuk is clear as written with Rabbi Ashlag's comments.

Pasook 56. from the Zohar Sulam Commentary on Parasha Vayeitzei

לְבָתַר דְּחָטָא, אִצְטְרִיךְ לֵיהּ לְחֶלְמָא כְּקַדְמֵיתָא, וְעַל דָּא כְּתִיב הַנִּרְאֶה אֵלָיו פַּעֲמַיִם, וְכִי פַּעֲמַיִם הֲוָה וְלֹא יַתִּיר. אֶלָּא סִטְרָא דְחֶלְמָא הֲוָה לֵיהּ פַּעֲמַיִם, סִטְרָא דְחָכְמָתָא כָּל יוֹמָא הֲוָה.

Transliteration

Translation

After he sinned, however, he had to resort to dreams again. Therefore, it is written, "who had twice appeared to him" (I Melachim 11:9). IT APPEARS PROBLEMATIC THAT He was seen to him twice only, but THE EXPLANATION IS THAT from the side of the grade of a dream, He was seen to him only twice.

chanoch's Commentary

I think this verse is confusing dream but really means a vision of the night.

Pasook 57. from the Zohar Sulam Commentary on Parasha Vayeitzei

וְעִם כָּל דָּא, סִטְרָא דְחֶלְמָא, הֲוָה יַתִּיר עַל כָּל שְׁאָר בְּנֵי נָשָׁא, בְּגִין דְּאִתְכְּלֵיל דַּרְגָּא בְּדַרְגָּא, מַרְאֶ"ה בְּמַרְאֶ"ה. וְהָא הַשְׁתָּא בְּסוֹף יוֹמוֹי חָשִׁיךְ יַתִּיר, וְדָא, בְּגִין דְּחָטָא, וְסִיהֲרָא קָיְימָא לְאִתְפָּגְמָא. מַאי טַעְמָא, בְּגִין דְּלָא נָטֵיר בְּרִית קַדִּישָׁא, בְּאִשְׁתַּדְלוּתֵיהּ בְּנָשִׁים נָכְרִיּוֹת. וְדָא הוּא תְּנַאי דַּעֲבַד קוּדְשָׁא בְּרִיךְ הוּא עִם דָּוִד, דִּכְתִיב אִם יִשְׁמְרוּ בָנֶיךָ בְּרִיתִי וגו'. גַּם בְּנֵיהֶם עֲדֵי עַד יֵשְׁבוּ לְכִסֵּא לָךְ.

Transliteration

Translation

With all that, the dream grade of Solomon was greater than the dream grade of all other men; including one grade within another grade, VISION WHEN AWAKE, WHICH IS THE NUKVA, WAS INCLUDED within vision IN A DREAM, WHICH IS THE GRADE OF GABRIEL. At the end of his days, the dream grade was considerably darkened. THEREFORE, SCRIPTURE REMINDS HIM OF THE TWO DREAMS THAT USED TO SHINE UPON HIM, AS IT IS WRITTEN, "ELOHIM OF YISRAEL WHO HAD TWICE APPEARED TO HIM." This happened because he sinned, and the moon, THE NUKVA, began to wane, because he did not keep the Holy Covenant and pursued foreign women. This is the condition the Holy One, blessed be He, gave to David, as it is written, "If your children will keep my covenant their children shall also sit upon your throne for evermore" (Tehilim 132:12).

chanoch's Commentary

It is good to contemplate what the world would have looked like if the Jewish world always had a King even while in exile.

Pasook 58. from the Zohar Sulam Commentary on Parasha Vayeitzei

מַאי עֲדֵי עַד. הַיְינוּ דִּכְתִיב, כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ. וּבְגִין דִּשְׁלֹמֹה לָא נָטַר הַאי בְּרִית כִּדְקָא יָאוֹת, שַׁרְיָא סִיהֲרָא לְאִתְפָּגְמָא, וְעַל דָּא, בְּסוֹפָא אִצְטְרִיךְ חֶלְמָא, וְכֵן יַעֲקֹב אִצְטְרִיךְ לֵיהּ לְחֶלְמָא כִּדְאֲמָרָן.

Transliteration

Translation

What is the meaning of "for evermore?" This is as it is written, "as the days of heaven upon the earth" (Devarim 11:21). Because Solomon did not keep the Covenant as he ought to have done, the moon began to wane. At the end, he had to resort to dreams again. This was also true of Jacob, BECAUSE HE WAS NOT COMPLETE, as we mentioned before.

chanoch's Commentary

It is important to note that King Solomon had relations with women he married for political reasons. This pasuk hints to his consciousness during these relationships. This is my opinion.

Prophecy - Visions - Dreams - Section 8

Zohar Vayeitze - Section 8 -

Zohar Sulam Commentary on Parasha Vayeitze Section 8

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