It is recommended to read / scan / study the section prior to reading the Synopsis.
The Zohar presents the spiritual significance behind the Torah story and speaks of Abraham sitting under a hot, blazing sun when three people come to visit him. The blazing sun is a metaphor for the immense Light of the Creator revealed through the divine instrument of the Tetragrammaton and correspondingly, through the words of the Zohar.
THE RELEVANCE OF THE PASSAGE:
The phrase blazing sun indicates that an extraordinary amount of spiritual Light is suddenly being revealed in this specific section of the Torah. This concept can be understood through the analogy of a light bulb. A bulb glows at a constant level of illumination. Just before the bulb burns out, however, there is a momentary burst of added light. The Zohar is our instrument to capture the intense spark of Light that is momentarily shining forth in this specific verse of the Torah.
Pasook 19. from the Sulam Zohar Commentary on Parasha Vayera
רַבָּנָן פָּתְחֵי בְּהַאי קְרָא, לְרֵיחַ שְׁמָנֶיךָ טוֹבִים שֶׁמֶן תּוּרַק שְׁמֶךָ וגו'. ת"ר הַאי נִשְׁמָתָא דְּבַר אֵינָשׁ, בְּשַׁעֲתָא דְּסָלְקָא מֵאַרְעָא לִרְקִיעָא, וְקָיְימָא בְּהַהוּא זִיהֲרָא עִלָּאָה דַּאֲמָרָן, קוּדְשָׁא בְּרִיךְ הוּא מְבַקֵּר לָהּ.
The sages began their interpretation of this passage WITH THE VERSE, "Your oils are fragrant. For your flowing oil you are renowned" (Shir Hashirim 1:3). Our sages have taught that when the soul of a human being rises from earth to heaven, REFERRING TO THE TIME WHEN A PERSON SLEEPS AT NIGHT, it stands in the Divine Illumination. The Holy One, blessed be He, visits it.
This term Divine Illumination represents the Light of Wisdom which is cleansing to the soul. While the body cleans itself a bit the soul rejuvenates itself through complete cleansing of its negative actions. This is very important to the spiritual health of the person. Without this spiritual health the physical health has to decline.
Pasook 20. from the Sulam Zohar Commentary on Parasha Vayera
ת"ש. אָמַר רָבִּי שִׁמְעוֹן בֶּן יוֹחָאי, כָּל נִשְׁמָתָא דְּצַדִּיקַיָּיא, כֵּיוָן דְּקָיְימָא בַּאֲתַר שְׁכִינְתָּא יְקָרָא, דְּחָזְיָא לְמֵיתַב, קוּדְשָׁא בְּרִיךְ הוּא קָרֵי לַאֲבָהָתָא, וַאֲמַר לוֹן, זִילוּ וּבַקְּרוּ לִפְלַנְיָא צַדִּיקָא דְּאָתָא, וְאַקְדִּימוּ לֵיהּ שְׁלָמָא, מִן שְׁמִי. וְאִינוּן אָמְרִין, מָארֵי עָלְמָא, לָא אִתְחֲזֵי, לְאַבָּא לְמֵיזַל לְמֵיחֱמֵי לִבְרָא, בְּרָא אִתְחֲזֵי לְמֵיחֱמֵי, וּלְמֶחֱזֵי, וּלְמִתְבַּע לַאֲבוֹי.
Come and listen, Rabbi Shimon bar Yochai said, When the soul of a righteous person stands in the place where the Shechinah of His blessed Glory rests MEANING THAT IT IS WORTHY OF RECEIVING THE ILLUMINATION OF CHOCHMAH, WHICH IS THE SECRET OF 'STANDING UPRIGHT,' and is worthy of sitting by Her, TO RECEIVE THE GARMENT OF CHASSADIM, WHICH IS THE SECRET OF 'SITTING' The Holy One, blessed be He, WHO IS ZEIR ANPIN, calls upon the patriarchs, WHO ARE CHESED, GVURAH, AND TIFERET, HIS THREE COLUMNS. And He says to them, Go and visit so-and-so, the righteous person who has come, and welcome him in peace in My Name. THIS MEANS THAT THE THREE COLUMNS SHOULD PASS ON THE ILLUMINATION OF THE MATING, WHICH IS CALLED PEACE. THE WORDS "IN MY NAME" REFER TO THE NUKVA. And they claim it is not proper for a father to go and visit his child, but rather the child should seek after his father to see him.
This verse is an unusual beginning for the Zohar. Usually the Zohar relates at a level of vision representing the Light of Wisdom. this is telling us to listen which is at the level of Binah or understanding - a lower level. the description of these metaphors is relating to Chochmah Binah Chesed Gevurah Tiferet Yesod which is shalom or peace and Malchut.
Pasook 21. from the Sulam Zohar Commentary on Parasha Vayera
וְהוּא קָרֵי לְיַעֲקֹב, וַאֲמַר לֵיהּ, אַנְתְּ דַּהֲוָה לָךְ צַעֲרָא דִּבְנִין, זִיל וְקַבֵּיל פְּנֵי דִּפְלַנְיָא צַדִּיקָא דְּאָתָא הָכָא, וַאֲנָא אֵיזֵיל עִמָּךְ. הה'ד מְבַקְּשֵׁי פָנֶיךָ יַעֲקֹב סֶלָּה. מְבַקֵּשׁ לֹא נֶאֱמַר, אֶלָּא מְבַקְּשֵׁי. אָמַר רָבִּי חִיָּיא, מֵרֵישֵׁיהּ דִּקְרָא מַשְׁמַע דִּכְתִיב זֶה דּוֹר דּוֹרְשָׁיו וגו'
The Holy One, blessed be He, then calls upon Jacob and says to him, You, who suffered the sorrow of RAISING children, go and welcome so-and-so, the righteous person who has come here, and I shall go along with you, as it is written, "those who seek your face Jacob, Selah" (Tehilim 24:6). It does not say "seek" in the singular, but in the plural, BECAUSE IT REFERS TO THE SOULS OF THE RIGHTEOUS WHO JACOB WELCOMES AS THEY SEEK HIS "WELCOME." Rabbi Chiya said, This we understand from the first part of the verse. as it is written, "This is the generation of them that seek him," which teaches us that the intention of the verse alludes to the souls of the righteous, the seekers namely, the leaders of the generation.
We learn from this that in every generation there is a hierarchy relating the level of each soul relative to the generation and each generation has a hierarchy relative to other generations. This hierarchy is related to the tikune of the generation and to the actions of that soul within the generation. There are actually souls that belong to a potentially higher level but do not know this and do not do its work because of it. There are souls that do the work that is more than their share. These actions is what establishes the hierarchy within the generation but not within the relation of the generations to each other. That is settled and can be changed but it takes a great effort of merit within the actions of that generation.
אָמַר רָבִּי יַעֲקֹב אָמַר רָבִּי חִיָּיא, יַעֲקֹב אָבִינוּ הוּא כִּסֵּא הַכָּבוֹד. וְכֵן תָּאנָא דְּבֵי אֵלִיָּהוּ, יַעֲקֹב אָבִינוּ הוּא כִּסֵּא בִּפְנֵי עַצְמוֹ, דִּכְתִיב, וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב, בְּרִית כָּרַת קוּדְשָׁא בְּרִיךְ הוּא לְיַעֲקֹב לְבַדּוֹ, יוֹתֵר מִכָּל אֲבוֹתָיו, דַּעֲבֵיד לֵיהּ כִּסֵּא הַכָּבוֹד בַּר מִן קַדְמָאָה.
Rabbi Ya'akov said in the name of Rabbi Chiya, Jacob, the Patriarch, is the Throne of Glory. And the teachings of Elijah also state, Jacob the Patriarch is a Throne by himself, as it is written, "Then will I remember my covenant with Jacob" (Vayikra 26:42). The Holy One, blessed be He, established a covenant with Jacob alone, more than THE COVENANT HE ESTABLISHED with all his fathers. He made him a Throne of Glory FOR HIS DIVINE PRESENCE TO REST UPON, distinguishing him from his predecessors. And the reason is that his forefathers, who are Abraham and Isaac, are not able to shine without him. Therefore, he in himself includes their Lights as well as his own, and thus becomes a Throne to himself.
This pasook is a strong hint to the relativity even of the Tree of LIfe. In most of the drawings of the Tree of Life. The Center column in the mind is Keter which is above Chochmah and Binah. The emotions of Zeir Anpin depict the center column and a synergy of the right and left columns and appear below the relative two. Tiferet is below the level of of Chesed and Gevurah and the Yesod is below Netzach and Hod in the various glyffs. yet when we look at the body, the chest is on the same level of the right and left arms since they attcach to the top corner of the chest cavity. Also Tiferet which is Jacob is teh main physical sized mass of the body. With respect to the Yesod level - when we include the spine it starts above both the Netzach and Hod level even when we start them at the diaphragm level. Are the glyffs incorrect? Or is the body wrong? you decide for yourself.
Pasook 23. from the Sulam Zohar Commentary on Parasha Vayera
רַבִּי אֱלִיעֶזֶר הֲוָה יָתִיב, וַהֲוָה לָעֵי בְּאוֹרַיְיתָא. אָתָא לְגַבֵּיהּ, ר' עֲקִיבָא, אֲמַר לֵיהּ, בְּמַאי קָא עָסִיק מַר. אָמַר לוֹ בְּהַאי קְרָא דִּכְתִיב וְכִסֵּא כָבוֹד יַנְחִילֵם. מַהוּ כִּסֵּא כָבוֹד יַנְחִילֵם. זֶה יַעֲקֹב אָבִינוּ, דַּעֲבֵיד לֵיהּ כָּרְסֵי יְקָר בִּלְחוֹדוֹי, לְקַבָּלָא אוּלְפַן נִשְׁמָתָא דְּצַדִּיקַיָא.
Rabbi Eliezer was sitting and studying Torah when Rabbi Akiva arrived. He said to him, Sir, what are you studying? He replies, The passage where it is written, "and to make them inherit the Throne of Glory" (I Shmuel 2:8) what does "and to make them inherit the Throne of Glory" mean? This is Jacob, the Patriarch for whom he made a Throne of Glory by himself that would receive Torah for the souls of the righteous.
This pasook is reminding us about the whole idea of the 12 Tribes that create its own throne of glory. Is this a different tree? A tree in Malchut or a Tree in Zeir Anpin. How is this to be understood. How can there be two trees with the same name in Hebrew? Please note that Rabbi Elezer is the teacher of Rabbi Akivah - the teacher who cursed Rabbi Akivah with that horrible death to assist his spiritual growth.
Pasook 24. from the Sulam Zohar Commentary on Parasha Vayera
וְקוּדְשָׁא בְּרִיךְ הוּא אָזֵיל עִמֵּיהּ, בְּכָל רֵישׁ יַרְחָא וְיַרְחָא. וְכַד חָמֵי נִשְׁמָתָא, יְקַר אַסְפַּקְלַרְיָאה שְׁכִינְתָּא דְמָארֵיהּ, מְבָרְכַת וְסָגְדַת קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, הה'ד בָּרְכִי נַפְשִׁי וגו'.
And the Holy One, blessed be He, goes with JACOB on the first day of every month. And when the soul sees the glory of the mirror, which is the Shechinah of (His) or (HaShem His) Master, THEN THE SOUL praises Him and bows down in front of the Holy One, blessed be He. This is THE MEANING OF "Bless Hashem, my soul..." (Tehilim 104:1).
This is when the Children of Israel are providing the guilt or Teshuvah sacrifice for HaShem at His request. The mistake of the women initially being Created equal to the Man and then reducing herself at the request of HaShem and the Prophecy says this will be reversed before the Coming of Mashiach. (i think yet do not remember the source so take it with a grain of salt.)
Pasook 25. from the Sulam Zohar Commentary on Parasha Vayera
אָמַר רָבִּי עֲקִיבָא, קוּדְשָׁא בְּרִיךְ הוּא קָאֵים עֲלוֹהִי, וְנִשְׁמָתָא פְּתַח וַאֲמַר, ה' אֱלֹֹקַי גָּדַלְתָּ מְאֹד וגו', כָּל הַפָּרָשָׁה עַד סִיּוּמָא, דְּקָאָמַר יִתַּמּוּ חַטָּאִים וגו'. וְעוֹד אָמַר רָבִּי עֲקִיבָא, וְלָא דָא בִּלְחוֹדוֹי, אֶלָּא, מְשַׁבַּחַת לֵיהּ, עַל גּוּפָא דְּאִשְׁתָּאַר בְּעָלְמָא דֵין, וַאֲמַר בָּרְכִי נַפְשִׁי אֶת ה' וְכָל קְרָבַי וגו'.
Rabbi Akiva said, The Holy One, blessed be He, stands over THE SOUL. And the soul begins by saying, "Hashem my Elohim, You are very great...", continuing with all the verses to the end, as the passage reads, "Let the sinners be consumed out of the earth..." (Ibid. 35). Rabbi Akiva continued, As well as this, it praises the Holy One, blessed be He, thanks Him for the body that is left in this world, and says, "Bless Hashem, my soul, and all that is within me, bless His Holy Name" (Tehilim 103:1). The words, "all that is within me," allude to the body. At first, the soul praises and thanks the Holy One, blessed be He, for its own achievements. Then it says, "Bless Hashem, my soul! Hashem my Elohim, You are very great." And then it praises and thanks Him for the body, meaning that the splendor of the soul is drawn downward to shine upon the body. And then it says, "Bless Hashem, my soul, and all that is within me, bless His Holy Name." These praises are offered for the light of the body.
You have the answer to the questions asked above from this Pasook. If you do not understand this after a moment or several moments of contemplation write me an email.
Pasook 26. from the Sulam Zohar Commentary on Parasha Vayera
וְקוּדְשָׁא בְּרִיךְ הוּא אָזֵיל. מְנָא לָן הַאי. מֵהַאי קְרָא דִּכְתִיב, וַיֵּרָא אֵלָיו ה' בְּאֵלוֹנֵי מַמְרֵא, זֶה יַעֲקֹב. מַהוּ מַמְרֵא. מִשּׁוּם דְּאַחְסִין מָאתָן עָלְמִין מֵעֵדֶן, וְהוּא כִּסֵּא. אָמַר רָבִּי יִצְחָק, מַמְרֵא בְּגִימַטְרִיָּא מָאתָן וּתְמַנִין וְחַד, הֲוָה מָאתָן דְּעֵדֶן, דִּכְתִיב וּמָאתַיִם לַנּוֹטְרִים אֶת פִּרְיוֹ, וּתְמַנִּין וְחַד, דְּהוּא כַּסָּא. וּבְגִין כָּךְ אִתְקְרֵי וַיֵּרָא אֵלָיו ה' בְּאֵלוֹנֵי מַמְרֵא. וְעַל שׁוּם דָּא, נִקְרָא מַמְרֵא.
And the Holy One, blessed by He, goes ALONG WITH JACOB. How do we know this? From the passage where it is written, "And Hashem appeared to him by the terebinths of Mamre." This is Jacob, WHO IS CALLED MAMRE. SO THE HOLY ONE, BLESSED BE HE, DID INDEED GO WITH JACOB. AND HE ASKS, Wherefore is the name Mamre? AND HE ANSWERS, Because Jacob inherited two hundred worlds in Eden, and he is the Throne BECAUSE HE BECAME THE THRONE OF GLORY. And Rabbi Yitzchak explains, The numerical value OF Mamre is 281. So there are the two hundred of Eden WHICH JACOB ATTAINED, as it is written, "and those that guard the fruit thereof two hundred" (Shir Hashirim 8:12), and 81 is the numerical value of Kise ('throne'). THUS, MAMRE'S NUMERICAL VALUE OF 281 COMES FROM THE TWO HUNDRED WORLDS OF EDEN, WHICH IS THE SECRET OF CHOCHMAH, THAT IS CALLED EDEN, AND FROM THE THRONE, WHICH IS THE SECRET OF CHASSADIM THAT CLOTHE CHOCHMAH. For this reason IT IS SAID, "And Hashem appeared to him by the terebinths of Mamre." And for this reason, JACOB is called Mamre. He includes the aspect of Eden and the aspect of the Throne together, which are the secret of Mamre. Hence "and Hashem appeared to him."
These are not well known gematriots. Eden is spelled with an Ayin so i am not clear how jacob arrives at is connection to the number 200. Perhaps someone can determine this and send me an email exclamation.
Pasook 27. from the Sulam Zohar Commentary on Parasha Vayera
אָמַר רָבִּי יְהוּדָה, מַהוּ בְּאֵלוֹנֵי. ר"ל תּוּקְפּוֹי, הה"ד אֲבִיר יַעֲקֹב. וְהוּא יוֹשֵׁב פֶּתַח הָאֹהֶל. הה"ד ה' מִי יָגוּר בְּאָהֳלֶךָ וגו'. כְּחוֹם הַיּוֹם. דִּכְתִיב, וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ.
Rabbi Yehuda asks, What is the meaning of, "by the terebinths" (Heb. elonei)? IF MAMRE IS JACOB, WHY DOES IT SAY "THE TEREBINTHS OF MAMRE?" AND HE ANSWERS, It meant to say 'his might,' as it is written, "by the hands of the mighty one of Jacob" (Beresheet 49:24). THUS, "THE TEREBINTHS OF MAMRE" BEARS RESEMBLANCE TO "THE MIGHTY JACOB," BECAUSE ELONEI MEANS MIGHTY AND STRONG, AND MAMRE IS JACOB. The verse, "and he sat in the tent door" is as it is written, "Hashem, who (Heb. mi) shall abide in Your tabernacle (or: 'tent')" (Tehilim 15:1). THIS MEANS THAT THE "TENT DOOR" IS THE SECRET OF THE ILLUMINATION OF THE RIGHT COLUMN, WHICH IS THE SECRET OF THE COVERED CHASSADIM. The verse, "in the heat of the day" is as written, "But to you that fear My name shall the sun of righteousness arise with healing in its wings" (Malachi 3:20). This refers to the illumination of the Left Column. And this is the secret of the illumination of Chochmah without Chassadim, which is described as a 'Sun coming out of its sheath' because the Light of Chochmah does not shine without the sheath of Chassadim. And when it does shine without Chassadim, it burns. According to the secret of the verse, "in the heat of the day," is when the wicked are condemned by it. But the righteous are healed by it because they elevate the Mayin Nukvin (Female Waters) and draw down the Chassadim in order to clothe Chochmah.
i feel this verse is clear due to Rabbi Ashlag's Additional Commentary. After some contemplation send me an email if with your question if you do not yet fully understand this one. Perhaps i do not either.
Pasook 28. from the Sulam Zohar Commentary on Parasha Vayera
אָמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי, בְּהַהִיא שַׁעֲתָא אָזֵיל קוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין דְּשָׁמְעִין אַבָהָתָא אַבְרָהָם וְיִצְחָק, דְּקוּדְשָׁא בְּרִיךְ הוּא אָזֵיל לְגַבֵּיהּ, תָּבְעִין מִן יַעֲקֹב לְמֵיזַל עִמְּהוֹן, וּלְאַקְדָּמָא לֵיהּ שְׁלָם.
Rabbi Yochanan ben Zakai said, At that time, WHEN THE SOUL IS AT THE STAGE OF "THE HEAT OF THE DAY," the Holy One, blessed be He, WHO IS ZEIR ANPIN, SHARES HIS ABUNDANCE WITH THE SOUL. And when the Patriarchs, Abraham, Isaac and Jacob, heard the Holy One, blessed be He, REFERRING TO THE ENTIRETY OF ZEIR ANPIN, move towards THE SOUL MEANING THAT THE PATRIARCHS WERE AWARE THAT THE SOUL WAS IN THE STATE OF "THE HEAT OF THE DAY," AND IN NEED OF THE "PLACE OF THE CLOTHING OF CHASSADIM" they asks Jacob to go with them and welcome THE SOUL in peace.
Is this Pasook teaching that the Tree - Throne of Jacob alone is related to the passion the soul feels for the Shechinah and thus needs to be cleansed of his passion and emotion so that he deals with the Schechinah in balance?
Pasook 29. from the Sulam Zohar Commentary on Parasha Vayera
וְאִינוּן קָיְימִין עֲלוֹהִי. מִמַּאי. דִּכְתִיב, וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים נִצָּבִים עָלָיו. שְׁלֹשָׁה אֲנָשִׁים: אִלֵּין אֲבָהָתָא, אַבְרָהָם יִצְחָק וְיַעֲקֹב, דְּקָיְימִין עֲלוֹהִי, וְחָמוּ עוֹבָדִין טָבִין דְּעָבְדִין. וַיַּרְא וַיָּרָץ לִקְרָאתָם מִפֶּתַח הָאֹהֶל וַיִּשְׁתַּחוּ אָרְצָה. מִשּׁוּם דְּחָמֵי שְׁכִינַת יְקָרָא עִמְהוֹן. הה"ד, עַל כֵּן עֲלָמוֹת אֲהֵבוּךָ.
And ABRAHAM AND ISAAC stand over THE SOUL. THIS MEANS THAT AFTER JACOB SHARED THE ABUNDANCE OF CHASSADIM BY WELCOMING IT WITH PEACE, THE TWO COLUMNS OF ABRAHAM AND ISAAC SHONE UPON IT. As it is written, "And he lifted up his eyes and looked" REFERRING TO THE SOUL "and lo, three men stood over him." The "three men" are the patriarchs, Abraham, Isaac, and Jacob, who stood by him, observing the soul and the good deeds it has performed. THIS MEANS THAT THEY EXAMINE THE MAYIN NUKVIN ('FEMALE WATERS') OF THE SOUL AND SHARE WITH IT THE MAYIN DUCHRIN ('MALE WATERS'). "...and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground," because he saw the Shechinah of His Blessed Glory with them. Hence, it is written, "...therefore do the young maidens love you" (Shir Hashirim 1:3).
To me this pasook is clear. How about you?
Pasook 30. from the Sulam Zohar Commentary on Parasha Vayera
דָּבָר אַחֵר, וַיֵּרָא אֵלָיו ה' בְּאֵלוֹנֵי מַמְרֵא. רַבָּנָן פָּתְחֵי בְּהַאי קְרָא, בִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם. דְּתַנְיָא, אָמַר רַבִּי יְהוּדָה, בִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם, הוּא יוֹם הַדִּין הַגָּדוֹל, שֶׁהַנְּשָׁמָה מִתְפָּרֶדֶת מִן הַגּוּף. וְלֹא נִפְטַר אָדָם מִן הָעוֹלָם, עַד שֶׁרוֹאֶה אֶת הַשְּׁכִינָה. הה "ד, כִּי לֹא יִרְאַנִּי הָאָדָם וָחָי. וּבָאִין עִם הַשְּׁכִינָה שְׁלֹשָׁה מַלְאֲכֵי הַשָּׁרֵת, לְקַבֵּל נִשְׁמָתוֹ שֶׁל צַדִּיק. הה" ד וַיֵּרָא אֵלָיו ה' וגו'. כְּחוֹם הַיּוֹם. זֶה יוֹם הַדִּין הַבּוֹעֵר כַּתַּנּוּר, לְהַפְרִיד הַנְּשָׁמָה מִן הַגּוּף.
Another explanation of, "And Hashem appeared to him by the terebinths of Mamre." The sages began with this verse that speaks of the time of one's demise. We learned that Rabbi Yehuda said that at the time of a person's death, which is the day of the Great Judgment when the soul is separated from the body, no one leaves the world before he sees the Shechinah, as it is written, "...for no man shall see me and live" (Shemot 33: 20). And three ministering angels accompany the Shechinah to welcome the soul of the righteous, as it is written, "And Hashem appeared to him...in the heat of the day." This is the Day of Judgment that burns like a furnace in order to separate the soul from the body.
This is the inbuilt pintele yid the Chasidim speak about. The desire of teh soul for the Creator.
It is recommended to read / scan / study the section prior to reading the Synopsis.
This is a short one verse section so i added it to the bottom of section 2.
During sleep and upon death of a righteous individual, the soul travels a certain course as it ascends to the Upper Worlds. If the soul is righteous, it is welcomed to the Upper Worlds by the Patriarchs, specifically Jacob.
THE RELEVANCE OF THE PASSAGE:
The return of the soul to its original source is vital. It is through this process that the Creator absorbs the souls, which allows them to be born anew each morning. This otherworldly journey occurs each night, whether or not we are cognizant of it. An individual's degree of awareness, however, and their personal level of spirituality [righteousness] determines the particular course the soul travels and the heights it can attain. The higher the soul ascends is directly proportionate to the measure of Light it receives. This portion awakens a deeper awareness of the Light our soul can achieve if it is righteous, as well as the ability to ascend to greater heights and receive greater revelations of spiritual energy during sleep.
Pasook 31. from the Sulam Zohar Commentary on Parasha Vayera
וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים. הַמְבַקְּרִים מַעֲשָׂיו מַה שֶּׁעָשָׂה, וְהוּא מוֹדֶה עֲלֵיהֶם בְּפִיו. וְכֵיוָן שֶׁהַנְּשָׁמָה רוֹאָה כָּךְ, יוֹצֵאת מִן הַגּוּף, עַד פֶּתַח בֵּית הַבְּלִיעָה, וְעוֹמֶדֶת שָׁם, עַד שֶׁמִּתְוַדָּה, כָּל מַה שֶּׁעָשָׂה הַגּוּף עִמָּהּ, בָּעוֹלָם הַזֶּה. וְאָז נִשְׁמַת הַצַּדִּיק, הִיא שְׂמֵחָה בְּמַעֲשֶׂיהָ, וּשְׂמֵחָה עַל פִּקְדוֹנָהּ. דְּתָאנָא, אָמַר רָבִּי יִצְחָק, נִשְׁמָתוֹ שֶׁל צַדִּיק מִתְאַוָּה, אֵימָתַי תֵּצֵא מִן הָעוֹלָם הַזֶּה, שֶׁהוּא הֶבֶל, כְּדֵי לְהִתְעַנֵּג בָּעוֹלָם הַבָּא.
The verse, "and he lifted up his eyes, and looked, and lo, three men stood by him," refers to those who criticize his behavior and examine his deeds as he confesses them with his mouth. And because the soul sees all this, it leaves the body and reaches the gullet (pharynx), where it remains until it confesses and retells all that the body did together with it in this world. Then the soul of the righteous is happy with what it has done, and is happy with its deposit. We have learned that Rabbi Yitzchak said, The soul of the righteous feels great desire for the moment when it shall leave this world, which is worthless, so that it may enjoy itself in the World to Come!
This is describing the moment of judgement that comes to all men and women. The soul testifies in truth what it did using the body which is also part of that testimony. The soul says what it did and the body says what it did and they agree that what was said and done and thought is all truthful. The Righteous are happy while the Rasha - the evil are not so happy. Yet they are happy looking forward to their cleansing in Gehinom or there next opportunity being reincarnated and given another chance to become Righteous.
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