Lot Went Up Out Of Tzoar - Vayera 23

Zohar Vayera - Section 23 - "Lot Went Up Out Of Tzoar"

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

Zohar Sulam Commentary on Parasha Vayera Section 23

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:

There are no coincidences in life. No matter how accidental or random an event may appear to be, there is always an existing and underlying order and root cause. For example, Lot is taken advantage of by his daughters. He gets drunk with wine and his daughters engage in an incestuous relationship with their father. The Zohar explains that the wine corresponds to negative Left Column energy in this specific situation because it was used for immoral purposes. Remarkably, King David's ancestry is rooted in this incestuous relationship, and from the House of King David, will emerge the Messiah. A profound lesson of life is distilled through this controversial chain of events. Kabbalistically, the spiritual and physical worlds are perfectly balanced - the greater the force of negativity, the greater potential for revelation of a positive force. The Messiah is destined to generate the greatest possible spiritual Light in this world and therefore, the Messiah must emerge from the lowest and darkest realm. A union between Lot and his wife cannot be considered darkness, so this relationship could not plant the seed of the Messiah. Incest is considered the lowest and darkest form of union and therefore, it can also be transformed into the highest and brightest form of spiritual Light. Beginning with verse 314 and onward, we find what is known as midrash hane'elam - "hidden explanations." These hidden explanations of the Zohar appear primarily in the first few sections of Genesis. This particular section explains that the story of Lot and his daughters is a parable referring to man and his Evil Inclination. The Zohar explains how the Evil Inclination always catches us and how we can protect ourselves from it.

THE RELEVANCE OF THE PASSAGE:

The flaming light of a candle holds no genuine value or worth when measured against the brilliant radiance of the sun. However, in a darkened room, a single flame assumes great importance and significance. We are born into a world of darkness so that our spiritual efforts achieve significance and illumination. Constant striving against our dark side bestows value and worth upon our positive attributes. Awareness and recognition of the importance of confronting our dark side and transforming our negative characteristics into positive attributes, arise through the words and wisdom of these verses.

Pasook 295. from the Zohar Sulam Commentary on Parasha Vayera

וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר הוּא וּשְׁתֵּי בְנוֹתָיו עִמּוֹ וגו'. מַאי טַעְמָא. בְּגִין דְּחָמָא דַּהֲוָה קָרֵיב לִסְדוֹם, וְאִסְתַּלַּק מִתַּמָּן.

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 Lot went up out of Tzoar, and dwelt in the mountain and his two daughters with him..." (Beresheet 19:30). HE ASKS, Why DID HE GO UP OUT OF TZOAR? AND HE REPLIES, Because he noticed that Tzoar was close to Sodom. That is why he left there.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Is Tzoar a location? Really? Lets parse the word into 96 = gematria of Tzav = the first 2 letters of Tzoar = command, and Evil = Ar = the last 2 letters of Tzoar. Is Tzoar a location or a command from evil. Look at the word in Hebrew letters. It starts with the letter Mem = from. This is your choice. Why does it say Lot goes up from Tzoar? Remember Lot is a metaphor for the evil inclination for a soul.

Pasook 296. from the Zohar Sulam Commentary on Parasha Vayera

רַבִּי יִצְחָק פָּתַח וְהוּא מְסִבּוֹת מִתְהַפֵּךְ בְּתַחְבּוּלֹתָו לְפָעֳלָם וגו'. קוּדְשָׁא בְּרִיךְ הוּא, מְסַבֵּב סִבּוּבִין דְּעָלְמָא, וְאַיְיתֵי קוּמְרִין טְהִירִין, לְמֶעְבַּד עוֹבָדוֹי וּלְבָתַר מְהַפֵּךְ לוֹן, וְעָבֵיד לוֹן כְּגַוְנָא אָחֳרָא.

Transliteration

Translation

Rabbi Yitzchak then began the discussion by quoting, "And it is turned around and about by His counsels, (I don't know if this supposed to be "council" - I'm only putting "counsel" because it appears elsewhere in the text) that they may do whatsoever He commands them..." (Iyov 37:12). THIS MEANS THAT the Holy One, blessed be He, arranges events in the world and creates destructive lights to accomplish His actions. And afterward, He turns them around again and again in different ways.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Here is a translation of Job 37:12 - And they are turned round about by His guidance, that they may do whatsoever He commandeth them upon the face of the habitable world: Is HaShem turning the negative tools or the people who are overwhelmed by the speed of change.

Pasook 297. from the Zohar Sulam Commentary on Parasha Vayera

297. וּבַמֶּה בְּתַחְבּוּלוֹתָיו, עָבֵיד תַּחְבּוּלִין, וּמְסַבֵּב סִבּוּבִין, לַאֲפָכָא לוֹן, וְלָאו כְּאִינוּן קַדְמָאֵי. לְפָעֳלָם, בְּגִין פָּעֳלָם דִּבְנֵי נָשָׁא, כְּמָה דְאִינוּן עָבְדִין עוֹבָדִין, הָכֵי מְהַפֵּךְ לוֹן. כֹּל אֲשֶׁר יְצַוֵּם עַל פְּנֵי תֵבֵל אָרְצָה. בְּגִין דְּעוֹבָדִין דִּבְנֵי נָשָׁא, מְהַפֵּךְ לְאִינוּן מְסִבּוֹת, בְּכָל מַה דְּאִיהוּ פַּקֵּיד לוֹן עַל פְּנֵי תֵבֵל וגו'.

Transliteration

Translation

297. HE ASKS, And with what DOES HE TURN THEM AROUND? AND HE REPLIES, THIS IS DONE by His counsels, THAT IS, THE HOLY ONE, BLESSED BE HE, plans schemes and invents reasons to turn things around, so that they are completely changed and are not similar to what they seemed to be previously. "...that they may do..." refers to the doings of people and the ways in which they accomplish their deeds. This is how He turns things around AND CHANGES THE ACTIVITIES OF THE DESTRUCTIVE LIGHTS. And "whatsoever He commands them upon the face of the world in the earth" MEANS THAT events change because the activities of people change, thereby turning around those same activities that THE HOLY ONE, BLESSED BE HE, commands them to accomplish upon earth. AND THEY ARE CHANGED INTO MANY DIFFERENT FORMS IN THE WORLD, ALL ACCORDING TO THE QUALITY OF THE ACTIVITIES OF THE PEOPLE. WITH THESE WORDS, RABBI YITZCHAK BEGAN THE DISCUSSION TO UNDERSTAND THE ISSUE OF AMON AND MOAB, AND HOW THEY WERE FORMED AS A RESULT OF A CORRUPT ACTION, AND HOW ALL THE KINGS OF JUDAH ISSUED FROM THEM, EVEN KING MESSIAH.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. The majority of the world assumes Mashiach will bring a miraculous process that ends in peace. Look to the root of the process - incest between a metaphor for the evil inclination = Lot and his daughters.

Pasook 298. from the Zohar Sulam Commentary on Parasha Vayera

298. רַבִּי אֶלְעָזָר אֲמַר, וְהוּא מְסִבּוֹת מִתְהַפֵּךְ. הַקוּדְשָׁא בְּרִיךְ הוּא מְסַבֵּב סִבּוּבִין, וְאַיְיתֵי, עוֹבָדִין בְּעָלְמָא לְאִתְקָיְימָא, וּלְבָתַר דַּחֲשִׁיבוּ בְּנֵי נָשָׁא דְּיִתְקָיְימוּן אִינוּן עוֹבָדִין, קוּדְשָׁא בְּרִיךְ הוּא מְהַפֵּךְ לוֹן לְאִינוּן עוֹבָדִין, מִכְּמָה דַּהֲווֹ בְּקַדְמֵיתָא.

Transliteration

Translation

Rabbi Elazar said, "And it is turned around and about by His schemes..." This means that the Holy One, blessed be He, guides the course of events and causes certain actions to be performed in the world. As soon as the people are convinced that events are stable, the Holy One, blessed be He, turns them "around and about" and completely changes them again. HERE, RABBI ELAZAR DISAGREES WITH RABBI YITZCHAK'S EXPLANATION THAT IN THE BEGINNING THE ACTIVITIES WERE DISRUPTED BY DESTRUCTIVE LIGHTS, BUT LATER WERE TURNED "AROUND AND ABOUT" AND AMENDED BY THE HOLY ONE, BLESSED BE HE. RABBI ELAZAR EXPLAINS THAT IN THE BEGINNING THEY WERE GOOD AND WORTHY OF EXISTING IN THE WORLD, BUT WERE EVENTUALLY CORRUPTED BY THE DOINGS OF THE PEOPLE. AS A RESULT, THE HOLY ONE, BLESSED BE HE, TURNED THEM "AROUND AND ABOUT" FOR THE BETTER, IF THE PEOPLE REPENT AND ATONE FOR THEIR MISDOINGS.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Do you know someone who lost their job and knows HaShem has something better for them? Know they startede Teshuvah.

Pasook 299. from the Zohar Sulam Commentary on Parasha Vayera

299. בְּתַחְבּוּלוֹתָיו. בְּתַחְבּוּלָתוֹ כְּתִיב, כְּהַאי אוֹמָנָא דְּעָבֵיד מָאנִין דְּחַרְסָא, בְּעוֹד דְּהַהִיא טִיקְלָא, אִסְתַּחֲרַת קַמֵיהּ, חָשִׁיב לְמֶעְבַּד כְּגַוְונָא דָּא, עָבֵיד. חָשִׁיב לְמֶעְבַּד כְּגַוְונָא אָחֳרָא, עָבֵיד. מְהַפֵּךְ מָאנָא דָּא לְמָאנָא דָא, בְּגִין דְּהַהוּא טִיקְלָא אִסְתַּחֲרַת קַמֵּיהּ.

Transliteration

Translation

The word, "by His counsels" is spelled without a Yud, WHICH INDICATES THE SINGULAR FORM, and could be compared to a potter who shapes vessels from clay. As long as the stone wheel is still revolving, he can fashion the pot according to his taste and even change its shape. This is possible only while the pots are still turning.

chanoch's Commentary

This pasuk is clear as written. As long as the process is not complete the negative system will continue nto be changed. Is the pandemic actually the judgement of the Showa?

Pasook 300. from the Zohar Sulam Commentary on Parasha Vayera

300. כָּךְ קוּדְשָׁא בְּרִיךְ הוּא, מְהַפֵּךְ עוֹבָדוֹי, דְּאִיהוּ עָבֵיד. בְּתַחְבּוּלֹתָו חָסֵר יו"ד, וּמַאן אִיהוּ, דָּא בֵּי דִינָא לְתַתָּא, דְּאִיהוּ טַקְלָא, דְּאִסְתַּחֲרַת קַמֵּיהּ, וְעַל דָּא, מְהַפֵּךְ מָאנִין, מִמָּאנָא דָא, לְמָאנָא אָחֳרָא.

Transliteration

Translation

Similarly, the Holy One, blessed be He, turns His actions "around and about by His counsel(s)," minus the Yud, WHICH IS THE SINGULAR FORM. But what is "HIS COUNSEL?" His counsel is the lower court of Judgment, THAT IS, THE NUKVA OF ZEIR ANPIN, which corresponds to the pots of clay turning in front of the potter. And he changes them from one vessels to another.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Why is the word in the singular? Each generation has its singular process of judgement.

Pasook 301. from the Zohar Sulam Commentary on Parasha Vayera

301. וְכָל דָּא כְּפִי פָּעֳלָם דִּבְנֵי נָשָׁא, אִי מְטִיבִין בְּנֵי נָשָׁא עוֹבָדֵיהוֹן, הַהוּא טַקְלָא דְּסַחֲרָא, אַסְחָרַת לוֹן לְיָמִינָא, וּכְדֵין אִתְעֲבִידוּ עוֹבָדִין בְּעָלְמָא, לְאוֹטָבָא לוֹן כִּדְקָא יָאוֹת. וְטִיקְלָא אַסְחָרַת תָּדִיר, וְלָא שָׁכִיךְ, בְּהַהוּא סִטְרָא דְּיָמִינָא, וְעָלְמָא מִתְגַּלְגְּלָא בֵּיהּ.

Transliteration

Translation

And all is done to reflect people's actions. THE HOLY ONE, BLESSED BE HE, CHANGES THE FORM OF THE VESSELS in accordance with the actions of people. If the people perform good deeds, the clay pots revolve to the right, WHICH IS CHESED. If their actions benefit humanity, CHASSADIM AND ALL GOODNESS WILL BE DRAWN DOWN INTO THE WORLD. As long as the stone wheel turns to the right, events will be positive. The world will revolve with it AND RECEIVE THE DOINGS AND ACTIONS FROM THE RIGHT COLUMN, WHICH IS CHESED.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written.

Pasook 302. from the Zohar Sulam Commentary on Parasha Vayera

302. אָתוֹ בְּנֵי נָשָׁא לְאַבְאָשָׁא תַּחְבּוּלָתוֹ, דְּאַסְחַר תָּדִיר, וַהֲוָה קָיְימָא בְּאַסְחָרוּתָא דְּיָמִינָא, קוּדְשָׁא בְּרִיךְ הוּא אַסְחַר לֵיהּ בְּסִטְרָא דִּשְׂמָאלָא, וּמְהַפֵּךְ מְסִבּוֹת וּמָאנִין, דַּהֲווֹ בְּקַדְמֵיתָא, לְהַהוּא סְטַר שְׂמָאלָא.

Transliteration

Translation

302. But, if people intend to sin, then the Holy One, blessed be He will direct "His counsel," WHICH IS THE NUKVA that constantly moves and which was revolving to the right, to turn around and revolve to the left. And He turn the objects and the vessels, which were to the right, to the left.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written.

Pasook 303. from the Zohar Sulam Commentary on Parasha Vayera

303. וּכְדֵין טַקְלָא אַסְחָרָא, וְאִתְעֲבִידוּ עוֹבָדִין בְּעָלְמָא, לְאַבְאָשָׁא לוֹן לִבְנֵי נָשָׁא. וְטַקְלָא אַסְחַר לְהַהוּא סִטְרָא, עַד דִּבְנֵי נָשָׁא תָּיְיבִין לְאוֹטָבָא עוֹבָדֵיהוֹן. וְטַקְלָא קָיְימָא בְּעוֹבָדִין דִּבְנֵי נָשָׁא. וְעַל דָּא בְּתַחְבּוּלָתוֹ לְפָעֳלָם וְלָא קָיְימָא תָּדִיר.

Transliteration

Translation

As a result, the stone wheels change direction and become actions that will hurt humankind. And these stone wheels keep turning in that direction - TO THE LEFT - until people perform good deeds again. So the direction in which the stone wheels turn depends on the actions of humankind. THEREFORE, IT IS WRITTEN, "AND IT IS TURNED AROUND AND ABOUT BY HIS COUNSELS THAT THEY MAY DO WHATSOEVER HE COMMANDS THEM," because the "counsel," WHICH IS THE SECRET OF THE STONE WHEELS, depends upon the actions OF HUMANKIND. And it never stands still; IT CONSTANTLY REVOLVES EITHER TO THE RIGHT OR TO THE LEFT.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. The last 3 pasukim are wordes expressing the macro level yet they also connect to the micro levels. This means it works for each individual depending on their actions - meaning our actions = mine and your actions.

Pasook 304. from the Zohar Sulam Commentary on Parasha Vayera

תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא גְּרַם סִבּוּבִין וְעוֹבָדִין בְּעָלְמָא, בְּגִין לְמֶעְבַּד כֹּלָּא כִּדְקָא יָאוֹת. וְכֹלָּא נָפְקָא מֵעִקָּרָא וְשָׁרְשָׁא דִּלְעֵילָא. אַקְרֵיב אַבְרָהָם לְגַבֵּיהּ, נְפַק מִנֵּיהּ יִשְׁמָעֵאל, דְּלָא הֲוָה אַבְרָהָם גְּזִיר, כַּד נְפַק מִנֵּיהּ, בְּגִין דְּאִיהוּ לְתַתָּא, וְלָא אִשְׁתְּלֵים בְּאָת קְיָימָא קַדִּישָׁא

Transliteration

Translation

Come and behold, the Holy One, blessed be He, has created all the events and actions necessary to accomplish everything properly. And everything comes down AND IS DRAWN INTO THE WORLD from the main source and root above. THE HOLY ONE, BLESSED BE HE, brought Abraham to be close to Him. He then begot Ishmael, who was born before Abraham was circumcised. Thus, Ishmael was born down below and was not perfected by the sign of the Covenant.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. As a student of Kabbalah do you realize that the Brit performed on a baby is part of that babiews tikune. It is also the tikune of the mother and father AND all of the people who attend the Brit.

Pasook 305. from the Zohar Sulam Commentary on Parasha Vayera

305. לְבָתַר קוּדְשָׁא בְּרִיךְ הוּא סִבֵּב סִבּוּבִין בְּתַחְבּוּלוֹתָיו, וְאִתְגְּזַר אַבְרָהָם, וְעָאל בַּבְּרִית, וְאִשְׁתְּלֵים בִּשְׁמֵיהּ, וְאִקְרֵי אַבְרָהָם, וְה' עִלָּאָה אַעֲטָרַת לֵיהּ, בְּרָזָא דְּמַיִם מֵרוּחַ.

Transliteration

Translation

Later on, the Holy One, blessed be He, guided the course of events by His counsel, and Abraham was circumcised and joined the Covenant. His name was completed, and he was called Abraham, WITH THE ADDITION OF THE HEI. So the first Hei OF THE HOLY NAME, YUD HEI VAV HEI, WHICH IS BINAH, became his crown, according to the secret of deriving water from air.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Binah is the third of the upper three Sefirot. As the thired it has aspects of booth left and right which metaphorically air.

Pasook 306. from the Zohar Sulam Commentary on Parasha Vayera

306. כֵּיוָן דְּרָזָא אִשְׁתְּלֵים, וְאִתְגְּזַר, נְפַק מִנֵּיהּ יִצְחָק, וַהֲוָה זַרְעָא קַדִּישָׁא, וְאִתְקַשַּׁר לְעֵילָא, בְּרָזָא דְּאֵשׁ מִמַּיִם, וְעַל דָּא כְתִיב, וְאָנֹכִי נְטַעְתִּיךְ שׂוֹרֵק כֻּלֹּה זֶרַע אֱמֶת. וְלָא אִתְקְשַׁר בְּהַהוּא סִטְרָא אָחֳרָא.

Transliteration

Translation

As soon as this secret was perfected and Abraham was circumcised, Isaac was born to him. He was a "Holy Seed" and was attached up above according to the secret of deriving fire from water. And so it is written, "Yet I had planted you a noble vine, wholly a right seed..." (Yirmeyah 2:21). Hence, he was not related to the Other Side, WHICH REFERS TO THE LEFT SIDE ALONE. INSTEAD, HE WAS INCLUDED WITHIN THE RIGHT SIDE.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. A student of Kabbalah knows the meaning this pasuk.

Pasook 307. from the Zohar Sulam Commentary on Parasha Vayera

307. תָּא חֲזֵי, לוֹט נְפָקוּ מִנֵּיהּ, וּמִבְּנָתֵיהּ תְּרֵין אוּמִין, מִתְפָּרְשָׁן, וְאִתְקְשָׁרוּ בְּהַהוּא סִטְרָא, דְּאִתְחֲזֵי לוֹן, וְעַל דָּא קוּדְשָׁא בְּרִיךְ הוּא מְסַבֵּב סִבּוּבִין, וּמְגַלְגֵּל גִּלְגּוּלִין בְּעָלְמָא, דְּיִתְעֲבֵיד כֹּלָּא כִּדְקָא יָאוֹת, וְיִתְקַשַּׁר כֹּלָּא בְּאַתְרֵיהּ.

Transliteration

Translation

Come and behold, two separate nations came forth from Lot and his daughters, which were attached to the side that was appropriate for them, NAMELY THE OTHER SIDE. This is why the Holy One, blessed be He, manipulates events and turns things around in the world; He wants everything to be well arranged and related to its place IN HOLINESS. THIS MEANS THAT EVERYTHING SHOULD BE CAREFULLY ARRANGED AND PROPERLY PLANNED TO ENSURE THE PROPER ISSUING OF THE KINGS OF JUDAH AND KING MESSIAH. THIS IS THE MEANING OF THE VERSE, "AND IT IS TURNED AROUND AND ABOUT BY HIS COUNSEL(S) THAT THEY MAY DO WHATSOEVER HE COMMANDS THEM."

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. The lineage of the 2 Kings Mashiach come from the two nations Ammon and Moab. Thee come from the incest between Lot and his two daughters.

Pasook 308. from the Zohar Sulam Commentary on Parasha Vayera

308. תָּא חֲזֵי, יָאוֹת הֲוָה לְלוֹט, דְּקוּדְשָׁא בְּרִיךְ הוּא יָפֵיק מִנֵּיהּ וּמֵאִתְּתֵיהּ, תְּרֵין אוּמִין אִלֵּין, אֶלָּא בְּגִין לְאִתְקַשָּׁרָא בְּאַתְרַיְיהוּ, דְּאִתְחֲזֵי לְהוֹ. וְאִתְעֲבִידוּ מִגּוֹ יֵינָא, וְהַהוּא יֵינָא, אִזְדַּמַּן לְהוֹן בַּמְּעַרְתָּא, הַהִיא לֵילְיָא, וְדָא הוּא רָזָא דְּאִתְעֲבִידוּ, כְּמָה דְּאַתְּ אָמֵר וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר. וְהָא אִתְּמָר וְאוֹקְמוּהָ.

Transliteration

Translation

Come and behold, Lot was worthy of having the Holy One, blessed be He, produce these two nations from his union with his wife. But in order to attach them to their predestined place, HE PRODUCED THEM FROM HIS DAUGHTERS. AND THIS was achieved with the help of wine, AS IT IS WRITTEN, "AND THEY MADE THEIR FATHER DRINK WINE" (BERESHEET 19:33). This wine, which is the secret explanation of their actions, was prepared ESPECIALLY for them and was found on that specific night in the cave. IF THERE HAD BEEN NO WINE, THESE TWO NATIONS WOULD NOT HAVE COME INTO THE WORLD. Therefore, it is written, "And he drank of the wine, and was drunk" (Beresheet 9:21), and this has already been explained.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. How many consider the significance and relationship of wine to the two Mashiachs?

Pasook 309. from the Zohar Sulam Commentary on Parasha Vayera

309. תָּא חֲזֵי, מוֹאָב וְעַמּוֹן, אִינוּן קָרָאן לוֹן שְׁמָהָן, מוֹאָב מֵאָב. ר' יוֹסֵי אֲמַר, בְּכִירָה בַּחֲצִיפוּ אָמְרָה, מוֹאָב מֵאַבָּא הוּא. וְהַצְּעִירָה גַּם הִיא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן עַמִּי. בִּצְנִיעוּ, אָמְרָה בֶּן עַמִּי, בַּר עַמִּי, וְלָא אָמְרָה מִמָּאן הֲוָה.

Transliteration

Translation

Come and behold, they called their sons Moab and Amon. SHE CALLED HIM Moab, BECAUSE HE WAS Me-av (lit. 'from father'). Rabbi Yosi said, The elder daughter cried out boldly - Mo-av, he is born from my father! "And the younger daughter also bore a son, whom she called Ben-Ami (lit. 'the son of my people')," in a cryptic way (Beresheet 19:38) but she did not declare who fathered him.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Do you know which Mashiach comes from which Nation? Do you connect to the energies of revelation and concealment.

Pasook 310. from the Zohar Sulam Commentary on Parasha Vayera

310. תָּא חֲזֵי, בְּקַדְמֵיתָא כְּתִיב, וְלָא יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ. בְּוא"ו, וְנָקוּד עַל וא"ו, בְּגִין דְּסִיּוּעָא דְּעֵילָא הֲוָה אִשְׁתְּכַח בְּהַהוּא עוֹבָדָא, דְּזַמִּין מַלְכָּא מְשִׁיחָא לְנָפְקָא מִנֵּיהּ, וּבְגִין כָּךְ, אִשְׁתְּלֵים הָכָא בְּוא"ו. וּבְאָחֳרָא, כְּתִיב וּבְקֻמָּהּ חָסֵר וי"ו בְּגִין דְּלָא נְפַק מִינָּהּ חוּלְקָא לְקוּדְשָׁא בְּרִיךְ הוּא, כְּהַאי אָחֳרָא, וְעַל דָּא כְּתִיב בְּהַאי אָחֳרָא קְשִׁישָׁא, וּבְקוּמָהּ בְּוא"ו מָלֵא, וְנָקוּד עֲלָהּ.

Transliteration

Translation

Come and behold. Of the elder daughter, it is written, "and he perceived not when she lay down, nor when she arose" (Ibid. 33). The phrase, "when she arose" is spelled with a Vav with a dot above it. This indicates that there was help from above in performing that action, which was to ultimately result in the birth of Messiah. Of the younger daughter, however, it is written, "nor when she arose" (Ibid. 35), without a Vav, because her issue was not for the sake of the Holy One, blessed be He. This is why when writting "when she arose," about the elder sister, there is a dot over the Vav. EVEN THOUGH THE YOUNGER DAUGHTER ALSO PRODUCED KINGS - NAAMAH THE AMMONITE WAS KING SOLOMON'S WIFE AND THE MOTHER OF RECHAV'AM - NEVERTHELSS KING DAVID, CERTAINLY, IS THE MOST IMPORTANT OF ALL, AS HE IS MESSIAH.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Thus both Mashiachs come through King Solomon. All Kings of Israel come through King Solomon. This is also the reason for the ten lost tribes.

Pasook 311. from the Zohar Sulam Commentary on Parasha Vayera

311. ר' שִׁמְעוֹן אֲמַר לָא יְדַע, דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאוֹקְמָא מִינָהּ, דָּוִד מַלְכָּא וּשְׁלֹמֹה, וְכָל שְׁאָר מַלְכִין, וּמַלְכָּא מְשִׁיחָא. תּוּ וּבְקוּמָהּ דִּכְתִיב בְּרוּת, וַתָּקָם בְּטֶרֶם יַכִּיר אִישׁ אֶת רֵעֵהוּ וגו'. וּבְהַהוּא יוֹמָא הֲוָה לָהּ קִימָה וַדַּאי אִתְחַבַּר עִמָּהּ בֹּעַז, לְהָקִים שֵׁם הַמֵּת עַל נַחֲלָתוֹ, וְאִתָּקַם מִנָּהּ כָּל הַנֵּי מַלְכִין וְכָל עִלּוּיָא דְיִשְׂרָאֵל. וְלֹא יָדַע בְּשִׁכְבָהּ, דִּכְתִיב וַתִּשְׁכַּב מַרְגְּלוֹתָיו עַד הַבֹּקֶר. וּבְקוּמָהּ, דִּכְתִיב וַתָּקָם בטרום (בְּטֶרֶם) יַכִּיר אִישׁ אֶת רֵעֵהוּ וגו'. בְּגִין כָּךְ וּבְקוּמָהּ נְקוּד וא"ו.

Transliteration

Translation

311. Rabbi Shimon then said, THE MEANING OF THE VERSE, "HE PERCEIVED NOT WHEN SHE LAY DOWN, NOR WHEN SHE AROSE" IS THAT he did not know that the Holy One, blessed be He, intended to raise from her King David and KING Solomon, and all the other kings, along with Messiah. Furthermore, "when she arose," is ANALOGOUS TO what was said of Rut, "And she rose up before one could discern another" (Rut 3:14). And on that day, she certainly had an issue, because Boaz mated with her to preserve the name of the dead and his lineage. Thus, all these kings and all the noble men in Yisrael were raised through her. ACCORDING TO ANOTHER EXPLANATION, "and he perceived not when she lay down" RESEMBLES THE WORDS, "And she lay at his feet until the morning." It is written, "when she arose" and, "she rose up before one could discern another..." This is WHY "when she arose" IS SPELLED with a Vav with a dot above it. THE DIFFERENCE BETWEEN THIS EXPLANATION AND THE FIRST ONE IS THAT HERE HE EXPLAINED THE VERSE, "AND HE PERCEIVED NOT WHEN SHE LAY DOWN" AS WELL. IN THE FIRST EXPLANATION HE DID NOT EXPLAIN THIS VERSE.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Why is Rabbi Shimon explaining that Lot did not perceive that a women lay down with him? Why does he not ask why this unmarried virginal daughter knows how to arouse her father? Of course these daughters lived in a city named Sodom.

Pasook 312. from the Zohar Sulam Commentary on Parasha Vayera

312. תָּא חֲזֵי, עִנְוְתָנוּתָא דְאַבְרָהָם, דְּהָא אֲפִילּוּ בְּקַדְמֵיתָא, כַּד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד דִּינָא בִּסְדוֹם, לָא בָעָא מִנֵּיהּ רַחֲמֵי עַל לוֹט, לְבָתַר דִּכְתִיב, וַיַּרְא וְהִנֵּה עָלָה קִיטֹר הָאָרֶץ כְּקִיטֹר הַכִּבְשָׁן. לָא תָבַע עֲלֵיהּ דְּלוֹט, וְלָא אֲמַר עֲלֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא כְּלוּם, אוֹף הָכֵי קוּדְשָׁא בְּרִיךְ הוּא, לָא אֲמַר לֵיהּ מִדֵי, בְּגִין דְּלָא יַחֲשֹׁב אַבְרָהָם דְּקוּדְשָׁא בְּרִיךְ הוּא גָּרַע מִזְכוּתֵיהּ כְּלוּם.

Transliteration

Translation

Come and behold, see how modest Abraham was. From the beginning, when the Holy One, blessed be He, determined to execute His Judgment on Sodom, ABRAHAM PLEADED FOR MERCY, BUT he did not plead for Mercy for Lot. Later, when it is written, "And, lo, the smoke of the country went up as the smoke of a furnace" (Beresheet 19:28), Abraham still did not intercede for Lot and said nothing to the Holy One, blessed be He, in Lot's favor. And the Holy One, blessed be He, did not mention anything to him, so that Abraham would not think that the Holy One, blessed be He, had drawn on Abraham's merits BECAUSE OF THAT.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Who has merits? Avraham must have merits. Why? How do we know? Actually the teaching is to never think we have merits. It is to know that we never have sufficient merits.

Pasook 313. from the Zohar Sulam Commentary on Parasha Vayera

313. וְאִי תֵימָא, דְּאַבְרָהָם לָא הֲוָה חָשִׁיב לֵיהּ לְלוֹט בְּלִבֵּיהּ כְּלוּם, הָא מְסַר נַפְשֵׁיהּ, לְמֵיהַךְ לְאַגָּחָא קְרָבָא, בַּחֲמִשָּׁה מְלָכִין תַּקִּיפִין, כד"א וַיִּשְׁמַע אַבְרָם כִּי נִשְׁבָּה אָחִיו וגו'. וּכְתִיב וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה. וּכְתִיב וַיָּשֶׁב אֵת כָּל הָרְכֻשׁ וְגַם אֶת לוֹט אָחִיו וּרְכֻשׁוֹ הֵשִׁיב וגו'. אֲבָל בִּרְחִימוּתָא דִּרְחִים לְקוּדְשָׁא בְּרִיךְ הוּא, וְחָמָא עוֹבָדוֹי דְלוֹט, דְּלָא כַשְׁרָן כִּדְקָא יָאוֹת, לָא בָעָא אַבְרָהָם, דִּבְגִינֵיהּ יִשְׁבּוֹק קוּדְשָׁא בְּרִיךְ הוּא כְּלוּם מִדִּילֵיהּ, וּבְגִינֵי כָּךְ, לָא תָבַע עֲלֵיהּ רַחֲמֵי, לָא בְקַדְמֵיתָא וְלָא בְסוֹפָא.

Transliteration

Translation

We know that Abraham cared about Lot because Abraham risked his life for Lot by waging war against four powerful kings. As it is written, "And when Abraham heard that his brother was taken captive...And he divided himself against them...by night... And he brought back all the goods, and also brought back his brother Lot, and his possessions" (Beresheet 14:14-16). However, because of ABRAHAM'S love for the Holy One, blessed be He, and because he knew of Lot's misconduct, he did not ask that the Holy One, blessed be He, overlook Lot's actions. Thus, he did not plead for Mercy on Lot's account - neither in the beginning, nor in the end.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written.

Pasook 314. from the Zohar Sulam Commentary on Parasha Vayera

314. (מִדְרָשׁ הַנֶּעֱלָם) וַיַּעַל לוֹט מִצּוֹעַר וגו'. אָמַר רַבִּי אַבָּהוּ, בֹּא וּרְאֵה מַה כְּתִיב בַּיֵּצֶר הָרָע, תֵּדַע לְךָ, שֶׁאֵינוֹ מִתְבַּטֵּל לְעוֹלָם מִבְּנֵי אָדָם, עַד אוֹתוֹ זְמַן, דִּכְתִיב וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן וגו'. שֶׁאַף עַל פִּי שֶׁרוֹאֶה בְּנֵי אָדָם נִדּוֹנִין בַּגֵּיהִנֹּם, הוּא בָּא וְחוֹזֵר לוֹ אֵצֶל בְּנֵי אָדָם, הֲדָא הוּא דִכְתִיב וַיַּעַל לוֹט מִצּוֹעַר. מִצַּעֲרָהּ שֶׁל גֵּיהִנֹּם, מִשָּׁם עוֹלֶה לְפַתּוֹת בְּנֵי אָדָם.

Transliteration

Translation

Midrash Hane'elam (Homiletical interpretations on the obscure).

"And Lot went up out of Tzoar." Rabbi Avahu said, Behold what is written about the Evil Inclination. You should know that it will always exist in human beings until the time of which it is written, "and I will take away the stony heart out of your flesh" (Yechezkel 36:26). And even though the Evil Inclination sees human beings punished in Gehenom, it returns again in people. This is as it is written, "And Lot went up out of Tzoar," that is, out of the agony (Heb. tza'ar) of Gehenom. From there, he goes up to seduce people.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Lot is a metaphor for the evil inclination. Know that the higher you become spiritually the stronger your nephew Lot becomes. Is it good to grow spiritually? YES it is!

Pasook 315. from the Zohar Sulam Commentary on Parasha Vayera

315. אָמַר רַבִּי יְהוּדָה, שָׁלֹשׁ הַנְהָגוֹת, יֵשׁ בָּאָדָם: הַנְהָגַת הַשֵּׂכֶל וְהַחָכְמָה, וְזוֹ הִיא כֹּחַ הַנְּשָׁמָה הַקְּדוֹשָׁה. וְהַנְהָגַת הַתַּאֲוָה, שֶׁהִיא מִתְאַוָּה בְּכָל תַּאֲוֹת רָעוֹת, וְזֶהוּ כֹּחַ הַתַּאֲוָה. וְהַהַנְהָגָה, הַמַנְהֶגֶת לִבְנֵי אָדָם, וּמְחַזֶּקֶת הַגּוּף, וְהִיא נִקְרֵאת נֶפֶשׁ הַגּוּף. אָמַר רַב דִּימֵי, זֶהוּ כֹּחַ הַמַּחֲזִיק

Transliteration

Translation

Rabbi Yehuda said, There are three directing powers in people. One is the directing power of the mind and wisdom, which is the power of the Holy Neshamah. Next is the directing power of lust, which craves all kinds of evil desires. And finally, the directing power that controls human beings in their behavior and strengthens the body. This is called the Nefesh of the body, of which Rabbi Dimi said, This is the Maintaining Power.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Did you ask where is the Ruach? Contemplate this pasuk deeply.

Pasook 316. from the Zohar Sulam Commentary on Parasha Vayera

316. אָמַר רַבִּי יְהוּדָה, בֹּא וּרְאֵה, לְעוֹלָם אֵין יֵצֶר הָרָע שׁוֹלֵט, אֶלָּא בְּאֵלּוּ ב' כֹּחוֹת אִלֵּין דַּאֲמָרָן: נֶפֶשׁ הַמִּתְאַוָּה, הִיא הָרוֹדֶפֶת אַחַר יֵצֶר הָרָע לְעוֹלָם, מַשְׁמַע, דִּכְתִיב וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה אָבִינוּ זָקֵן. נֶפֶשׁ הַמִּתְאַוָּה, הִיא מְעוֹרֶרֶת אֶת הָאַחֶרֶת, וּמְפַתָּה אוֹתָהּ, עִם הַגּוּף, לְהִדָּבֵק בַּיֵּצֶר הָרָע, וְהִיא אוֹמֶרֶת, לְכָה נַשְׁקֶה אֶת אָבִינוּ יַיִן וְנִשְׁכְּבָה עִמּוֹ. מַה יֵּשׁ לָנוּ בָּעוֹלָם הַבָּא, נֵלֵךְ וְנִרְדּוֹף אַחַר יֵצֶר הָרָע, וְאַחַר תְּשׁוּקַת חֶמְדַת הָעוֹלָם הַזֶּה, וּמַה עוֹשׂוֹת, שְׁתֵּיהֶן מַסְכִּימוֹת לְהִדָּבֵק בּוֹ, מַה כְּתִיב וַתַּשְׁקֶיןָ אֶת אֲבִיהֶן יַיִן. מִתְפַּטְּמוֹת, לְהִתְעוֹרֵר לַיֵּצֶר הָרָע, בַּאֲכִילָה וּבִשְׁתִיָּה.

Transliteration

Translation

Rabbi Yehuda said, Come and behold. The Evil Inclination has control over the last two powers. The lusting Nefesh always follows the Evil Inclination. We learn this from what is written, "And the firstborn said to the younger, Our father is old..." (Beresheet 19:31) The lusting Nefesh arouses the other and seduces it through the body to cleave to the Evil Inclination. And it says, "Come, let us make our father drink wine, and we will lie with him." What is for us in in the World to Come? Let us pursue the Evil Inclination and the lustful pleasures of this world. So what did they do? They agreed to cling to it. Thus, it is written, "And they made their father drink wine." They feed ravenously in order to arouse themselves and reach the Evil Inclination through food and drink.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Gluttony or maybe just eating is a bribe to the evil inclination. This is my opinion.

Pasook 317. from the Zohar Sulam Commentary on Parasha Vayera

317. וַתָּקָם הַבְּכִירָה וַתִּשְׁכַּב אֶת אָבִיהָ. כְּשֶׁאָדָם שׁוֹכֵב עַל מִטָּתוֹ בַּלַּיְלָה, נֶפֶשׁ הַמִתְאַוָּה הִיא הַמְעוֹרֶרֶת לַיֵּצֶר הָרָע, וּמְהַרְהֶרֶת בּוֹ, וְהוּא דָּבֵק בְּכָל הִרְהוּר רָע, עַד שֶׁמִּתְעַבֶּרֶת מְעַט שֶׁמֵּבִיא בְּלֵב הָאָדָם, אוֹתָהּ הַמַּחֲשָׁבָה הָרָעָה, וּדְבֵקָה בּוֹ, וַעֲדַיִין יֵשׁ בְּלִבּוֹ, וְלֹא נִגְמַר לַעֲשׂוֹתָהּ, עַד שֶׁזֹּאת הַתַּאֲוָה, מְעוֹרֶרֶת לְכֹחַ הַגּוּף כְּמִתְּחִלָּה, לְהִדָּבֵק בַּיֵּצֶר הָרָע, וְאָז הוּא תַּשְׁלוּם הָרָעָה, הה"ד וַתַּהֲרֶין ָ שְׁתֵּי בְּנוֹת לוֹט מֵאֲבִיהֶן.

Transliteration

Translation

"...And the firstborn went in, and lay with her father" (Ibid. 33). When a person lies in bed at night, the lusting Nefesh arouses the Evil Inclination. It causes him to cling to every evil thought, which brings evil thought into the heart of man. And it clings to it and remains in the heart without being fulfilled, until that lustful desire arouses the power of the body, as it did at first, to cling to the Evil Inclination. And then evil is achieved, as it is written, "Thus were both the daughters of Lot with child by their father" (Ibid. 36).

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written.

Pasook 318. from the Zohar Sulam Commentary on Parasha Vayera

318. אָמַר רַבִּי יִצְחָק, מֵעוֹלָם אֵין יֵצֶר הָרָע מִתְפַּתֶּה, אֶלָּא בַּאֲכִילָה וּשְׁתִיָּה, וּמִתּוֹךְ שִׂמְחַת הַיַּיִן, אָז שׁוֹלֵט בָּאָדָם. בַּצַּדִּיק, מַה כְּתִיב בֵּיהּ, צַדִּיק אֹכֵל לְשֹֹׂבַע נַפְשׁוֹ. וְאֵינוֹ מִשְׁתַּכֵּר לְעוֹלָם, דְּאָמַר רָבִּי יְהוּדָה, הַאי צוּרְבָא מֵרַבָּנָן, דְמַרְוֵי, קָרֵינָא עֲלֵיהּ, נֶזֶם זָהָב בְּאַף חֲזִיר. וְלֹא עוֹד, אֶלָּא שֶׁמְחַלֵּל שֵׁם שָׁמַיִם. מִנְהַג הָרְשָׁעִים מַהוּ, וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה. הַיַּיִן אָז שׁוֹלֵט בָּאָדָם, הָרֹג בָּקָר וְשָׁחֹט צֹאן וגו'. עֲלֵיהֶם אָמַר הַכָּתוּב הוֹי מַשְׁכִּימֵי בַבֹּקֶר שֵׁכָר יִרְדֹּפוּ וגו'. כְּדֵי לְעוֹרֵר לַיֵּצֶר הָרָע, שֶׁאֵין יֵצֶר הָרָע מִתְעוֹרֵר אֶלָּא מִתּוֹךְ הַיַּיִן, הֲדָא הוּא דִּכְתִיב וַתַּשְׁקֶין ָ אֶת אֲבִיהֶן יַיִן.

Transliteration

Translation

Rabbi Yitzchak said, The Evil Inclination can be seduced only by eating and drinking, and by the merriment of wine. Then it controls humankind. As for the righteous, what is written of him? It is written, "The righteous eats to the satisfying of his soul" (Mishlei 13:25), and never becomes drunk. As Rabbi Yehuda said, A Torah scholar who gets drunk is described as "A jewel of gold in a swine's snout" (Mishlei 11:22). And as well as that, he desecrates the Celestial Name. How do sinners behave? It is written, "And behold joy and gladness..." (Yeshayah 22:13). At this stage, wine takes over a person, "slaying oxen, and killing sheep, eating flesh and drinking wine" (Ibid.). Of them the Scriptures say, "Woe to them that rise up early in the morning, that they may follow strong drink..." (Yeshayah 5:11) to arouse the Evil Inclination, as this inclination is not aroused without wine. Therefore, it is written, "And they made their father drink wine."

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Reread this pasuk. Contemplate this pasuk. Now apply this vacine to your life NOW!

Pasook 319. from the Zohar Sulam Commentary on Parasha Vayera

319. אָמַר רַבִּי אַבָּהוּ, מַה כְּתִיב וְלֹא יָדַע בְּשִׁכְבָהּ וּבְקוּמָהּ. כְּלוֹמַר, יֵצֶר הָרָע אֵינוֹ מַשְׁגִּיחַ בָּהּ, בְּשִׁכְבָהּ בָּעוֹלָם הַזֶּה, וּבְקוּמָהּ לָעוֹלָם הַבָּא, אֶלָּא מִתְעוֹרֵר עִם כֹּחַ הַגּוּף, לַעֲבוֹד תַּאֲוָתוֹ בָּעוֹלָם הַזֶּה. דְּאָמַר ר' אַבָּהוּ, בְּשָׁעָה שֶׁנִּכְנָסִין הָרְשָׁעִים בַּגֵּיהִנֹּם, מַכְנִיסִים לַיֵּצֶר הָרָע, לִרְאוֹת בָּהֶן, הֲדָא הוּא דִכְתִיב, וְלוֹט בָּא צֹעֲרָה, לְצַעֲרָהּ שֶׁל גֵּיהִנֹּם, וּנְפַק לֵיהּ מִתַּמָּן, לְנַסּוּתָא לִבְרִיָּיתָא, כִּדְקָאֲמָרָן. הֲדָא הוּא דִכְתִיב, וַיַּעַל לוֹט מִצּוֹעַר, מִצַּעֲרָהּ שֶׁל גֵּיהִנֹּם.

Transliteration

Translation

Rabbi Avahu then said, It is written, "He perceived not when she lay down, nor when she arose." This means that the Evil Inclination is not aware of its lying down in this world, nor of its rising up to the World to Come. It is aroused through the power of the body to accomplish its lustful desires in this world. As Rabbi Avahu said, When the sinners enter into Gehenom, the Evil Inclination is brought there to see them. As it is written, "When Lot entered into Tzoar (Heb. tza'ar, 'agony')" (Beresheet 19:23), that is, into the agony of Gehenom. And from there it rises to seduce people. Therefore, it is written, "And Lot went up out of Tzoar," out of the agony of Gehenom.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written.

Pasook 320. from the Zohar Sulam Commentary on Parasha Vayera

320. וַיֵּשֶׁב בָּהָר, אָמַר ר' יִצְחָק, מַשְׁמַע דִּכְתִיב בָּהָר, מְלַמֵּד שֶׁהוּא שָׁם מוֹשָׁבוֹ, בְּמָקוֹם הָר, גּוּף שֶׁהוּא חָרֵב כָּהָר, דְּלֵית בֵּיהּ טִיבוּתָא, וּב' בְּנוֹתָיו עִמּוֹ. אֵלּוּ הַב' כֹּחוֹת, דַּאֲמָרָן. כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר, יִרְאָה וַחֲרָדָה נוֹפֶלֶת עָלָיו בְּשָׁעָה שֶׁרוֹאֶה צַעַר גֵּיהִנֹּם, שֶׁמְצַעֲרִין לָרְשָׁעִים, וְחוֹשֵׁב שֶׁשָּׁם יִדּוֹן, כֵּיוָן שֶׁרוֹאֶה שֶׁאֵינוֹ נִדּוֹן שָׁם, יוֹצֵא וְהוֹלֵךְ לְפַתּוֹת בְּנֵי אָדָם אַחֲרָיו.

Transliteration

Translation

"...And dwelt in the mountain..." (Ibid. 30) Rabbi Yitzchak said, What we learn from the words "in the mountain" is that this is the dwelling place of Lot and his two daughters, who are the two forces mentioned before. In the mountain means in the body, which is as wasted as a mountain that has no goodness in it. Because "he feared to dwell in Tzoar" (Ibid. 30), fear and anxiety overtook him, as he saw the agony of Gehenom and the misery of the wicked. And it thinks it will be punished there. However, as soon as it realizes that it shall not be punished there, the Evil Inclination goes out and seeks to seduce human beings to follow it.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. The evil inclination is the most reactive entity in creation. Do you know what happens when you act reactivly.

Pasook 321. from the Zohar Sulam Commentary on Parasha Vayera

321. רַב הוּנָא כַּד הֲוָה דָּרִישׁ, לְאִזְדַּהֲרָא לִבְנֵי אָדָם, הֲוָה אֲמַר לְהוֹ, בָּנַי, אִסְתַּמָּרוּ מִשְׁלִיחָא שֶׁל גֵּיהִנֹּם, וּמַאן הוּא, זֶהוּ יֵצֶר הָרָע, שֶׁהוּא שָׁלִיחַ שֶׁל גֵּיהִנֹּם.

Transliteration

Translation

Rabbi Huna discussed this subject in an effort to warn people. He would say to them, My children, beware of the 'messenger from Gehenom.' And who is this messenger? It is the Evil Inclination, which is the 'messenger from Gehenom.'

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Where do negative thoughts originate? Where do negative desires originate? Is there a difference between desires and thoughts?

Pasook 322. from the Zohar Sulam Commentary on Parasha Vayera

322. רַבִּי אַבָּא אָמַר, מַאי דִכְתִיב לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב. אֵלּוּ שְׁתֵּי בְּנוֹת לוֹט דַּאֲמָרָן, שֶׁהִיא נֶפֶשׁ הַמִּתְאַוָּה, וְנֶפֶשׁ הַמִּשְׁתַּתֶּפֶת בַּגּוּף, הָרוֹדֶפֶת אַחַר יֵצֶר הָרָע לְעוֹלָם. אָמַר ר' יְהוֹשֻׁעַ, כְּתִיב הָכָא בְּלוֹט, כִּי יָרֵא לָשֶׁבֶת בְּצוֹעַר, וּכְתִיב הָתָם לַעֲלוּקָה שְׁתֵּי בָנוֹת הַב הַב. יָרֵ"א בְּגִימַטְרִיָּא הוּא עֲלוּקָ"ה. אָמַר ר' יִצְחָק, אִי יָרֵא הוּא, לְמַאי אָתֵי לְמִטְעֵי בְּרִיָּיתָא, אֶלָּא כָּךְ דֶּרֶךְ כָּל עוֹשֵׂה עַוְלָה, כְּשֶׁרוֹאֶה הָרָע, מִתְיָרֵא לְפִי שָׁעָה, מִיָּד חוֹזֵר לְרִשְׁעָתוֹ, וְאֵינוֹ חוֹשֵׁשׁ לִכְלוּם, כָּךְ יֵצֶר הָרָע, בְּשָׁעָה שֶׁרוֹאֶה דִּין בָּרְשָׁעִים, יָרֵא, כֵּיוָן שֶׁיּוֹצֵא לַחוּץ, אֵינוֹ חוֹשֵׁשׁ כְּלוּם.

Transliteration

Translation

Rabbi Aba then asks, Why is it written, "The leech has two daughters, crying, Give, give" (Mishlei 30:15)? These refer to the two daughters of Lot, who correspond to the lusting Nefesh and the Nefesh that takes part in the body and constantly pursues the Evil Inclination. Rabbi Yehoshua said, About Lot, it is written, "He feared to dwell in Tzoar." It is also written there that "the leech has two daughters, crying, Give, give." The numerical value of 'feared' equals that of 'leech.' Rabbi Yitzchak said, If he was afraid, why then does the Evil Inclination come to misguide people? But, this is indeed the way of the wicked. When he sees evil, his fear lasts only a moment. He then immediately returns to his wicked ways and fears nothing. Similarly, when the Evil Inclination sees the wicked being punished, it is afraid. But as soon as it leaves, it fears nothing.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. It leaves the consciousness level of Gehinom = Hell.

Pasook 323. from the Zohar Sulam Commentary on Parasha Vayera

323. רַבִּי אַבָּא אָמַר, מ"ד וַתֹּאמֶר הַבְּכִירָה אֶל הַצְּעִירָה אָבִינוּ זָקֵן. מַאי אָבִינוּ זָקֵן. זֶהוּ יֵצֶר הָרָע, שֶׁנִּקְרָא זָקֵן, שֶׁנֶּאֱמַר מֶלֶךְ זָקֵן וּכְסִיל. שֶׁהוּא זָקֵן, שֶׁנּוֹלַד עִם הָאָדָם, דְּתָנִינָן, אָמַר רַבִּי יְהוּדָה אָמַר רַבִּי יוֹסֵי, אוֹתָהּ נֶפֶשׁ הַמִּתְאַוָּה, אוֹמֶרֶת לָאַחֶרֶת, אָבִינוּ זָקֵן, נִרְדּוֹף אַחֲרָיו, וְנִדְבַּק בּוֹ, כִּשְׁאָר כָּל הָרְשָׁעִים שֶׁבָּעוֹלָם. וְאִישׁ אֵין בָּאָרֶץ לָבֹא עָלֵינוּ, אֵין אִישׁ צַדִּיק בָּאָרֶץ, וְאֵין אִישׁ שַׁלִּיט עַל יִצְרוֹ, הַרְבֵּה רְשָׁעִים בָּאָרֶץ, לֵית אֲנַן בִּלְחוֹדָנָא חַיָּיבִין, נַעֲשֶׂה כְּדֶרֶךְ כָּל הָאָרֶץ, שֶׁהֵם חַיָּיבִים, שֶׁעַד הַיּוֹם דֶּרֶךְ כָּל הָאָרֶץ הוּא. לְכָה נַשְׁקֶה אֶת אָבִינוּ יַיִן, נִשְׂמַח בָּעוֹלָם הַזֶּה, נֹאכַל וְנִשְׁתֶּה, וְנִרְוֶה חַמְרָא, וְנִדְבַּק בְּאָבִינוּ, בַּיצה"ר, וְנִשְׁכְּבָה עִמּוֹ. וְרוּחַ הַקּוֹדֶשׁ צוֹוַחַת וְאוֹמֶרֶת, גַּם אֵלֶּה בַּיַּיִן שָׁגוּ וּבַשֵּׁכָר תָּעוּ.

Transliteration

Translation

Rabbi Aba said, In reference to the verse, "And the firstborn said to the younger, Our father is old..." what is "our father is old?" This alludes to the Evil Inclination, that is called 'old,' as it is written, "an old and foolish king" (Kohelet 4:13). It is old because it is born together with a person. As we have learned, Rabbi Yehuda said, Rabbi Yosi said that the lusting Nefesh says to the other one - Our father is old, so let us follow him and cling to him, like all the other wicked people in the world. "...And there is not a man in the earth to come to us" means that there is no righteous person upon earth, and there is no one who has control over his lustful desires. So there are many sinners in the world and we therefore will not be the only guilty ones. Let us do as all the people on earth do - let us sin, since until now this is the way all people on earth conduct themselves. "Let us make our father drink wine," let us be happy in this world by eating and drinking and getting drunk. We will then cling to our "father," namely the Evil Inclination, and "we will lie with him." And the Holy Spirit cries out loud and says, "But they also have erred through wine, and through strong drink they are removed (?)..." (Yeshayah 28:7)

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written.

Pasook 324. from the Zohar Sulam Commentary on Parasha Vayera

324. אָמַר רַבִּי יְהוּדָה, תָּא חֲזֵי, מַה כְּתִיב, וַתַּשְׁקֶין ָ אֶת אֲבִיהֶן יַיִן. דֶּרֶךְ הָרְשָׁעִים לִטְעוֹת אַחֲרֵי הַיַּיִן, לְפַנֵּק לַיצה"ר וּלְעוֹרְרוֹ, וְעַד שֶׁהוּא שָׂמֵחַ בְּשִׁכְרוּתוֹ, שׁוֹכֵב עַל מִטָּתוֹ, מִיָּד וַתָּקָם הַבְּכִירָה, וַתִּשְׁכַּב אֶת אָבִיהָ. הִיא מְזוּמֶּנֶת עִמּוֹ, וּמִתְאַוָּה וּמְהַרְהֶרֶת בְּכָל הִרְהוּרִים רָעִים, וְיֵצֶר הָרָע מִתְחַבֵּר עִמָּהּ וְנִדְבַּק בָּהּ, וְאֵינוֹ מַשְׁגִּיחַ בָּהּ מַה הוּא מִמֶּנָּהּ. בְּשִׁכְבָהּ וּבְקוּמָהּ. בְּשִׁכְבָהּ בָּעוֹלָם הַזֶּה. וּבְקוּמָהּ לֶעָתִיד לָבֹא. בְּשִׁכְבָהּ, בָּעוֹלָם הַבָּא, כְּשֶׁתִּתֵּן דִּין וְחֶשְׁבּוֹן. וּבְקוּמָהּ, לְיוֹם הַדִּין, דִּכְתִיב וְרַבִּים מִיְּשֵׁנֵי אַדְמַת עָפָר יָקִיצוּ וגו'. בְּשׁוּם עִנְיָן מֵאֵלּוּ, אֵין מַשְׁגִּיחַ בָּהּ יֵצֶר הָרָע, אֶלָּא דָּבֵק בָּהּ, וְהִיא נִדְבֶּקֶת בּוֹ, וּלְאַחַר כֵּן, מְעוֹרֶרֶת לְאָחֳרָא, לְאַחַר שֶׁהַהִרְהוּר גָּדוֹל, נִדְבַּק בַּיֵּצֶר הָרָע, בָּאָה הָאַחֶרֶת, וְנִדְבֶּקֶת בּוֹ.

Transliteration

Translation

Rabbi Yehuda then said, Come and behold. It is written, "And they made their father drink wine" (Beresheet 19:33). The way of the wicked is to go astray by drinking wine, to indulge the Evil Inclination with pleasures and arouse it until it rejoices in drunkenness and lies in its bed. Immediately then, "the firstborn went in and lay with her father;" she joins him and begins to imagine all kinds of bad actions. The Evil Inclination joins her and clings to her, and ceases to be aware of her or of what it does to her "when she lay down" in this world or, "when she arose" to the World to Come. "...When she lay down..." in the World to Come, she will account for her deeds and be judged for them. And "When she arose" for the Day of Judgment, it is written, "And many of them that sleep in the dust of the earth shall awake" (Daniel 12:2). Here the Evil Inclination has no perception at all, so it clings to her, and she clings to it. Later, she arouses the other. Thus, after the great thought is attached to the Evil Inclination, the other one comes and clings to it.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written.

Pasook 325. from the Zohar Sulam Commentary on Parasha Vayera

325. וַתַּשְׁקֶין ָ אֶת אֲבִיהֶן יָיִן. כְּמוֹ כֵן, לְעוֹרֵר לַיֵּצֶר הָרָע, וְנִדְבֶּקֶת בּוֹ, וַאֲזַי תַּשְׁלוּם הָרָעוֹת לַעֲשׂוֹת, וּמִתְעַבְּרוֹת שְׁתֵּיהֶן, מִיֵּצֶר הָרָע, הֲדָא הוּא דִכְתִיב, וַתַּהֲרֶין ָ שְׁתֵּי בְנוֹת לוֹט מֵאֲבִיהֶן. עַד שֶׁיָּצָא לַפּוֹעַל מַעֲשֵׂיהֶן, זוֹ יוֹלֶדֶת רִשְׁעָתָהּ, וְזוֹ יוֹלֶדֶת רִשְׁעָתָהּ, וְכֵן דַּרְכָּם שֶׁל רְשָׁעִים, בְּעִנְיַן זֶה, עִם יֵצֶר הָרָע, עַד שֶׁהוֹרֵג לָאָדָם וּמוֹלִיכוֹ לַגֵּיהִנֹּם וּמַכְנִיסוֹ שָׁם, וְאח"כ עוֹלֶה מִשָּׁם לְפַתּוֹת לִבְנֵי אָדָם, כְּמוֹ כֵן. וּמִי שֶׁמַּכִּיר בּוֹ, נִצּוֹל מִמֶּנּוּ, וְאֵינוֹ מִתְחַבֵּר עִמּוֹ.

Transliteration

Translation

"And they made their father drink wine" (Beresheet 19:35), to arouse the Evil Inclination and cling to it. And then they fulfilled their evil thoughts through action, and they both became pregnant to the Evil Inclination. As it is written, "Thus were both the daughters of Lot with child by their father" (Idib. 36). Now that their deeds are done, each one "bears its evil." This is the way of the wicked. They interact with the Evil Inclination until it kills them, and then drags them down into Gehenom, where it leaves them. Afterward, it goes out to seduce more people, as has been explained. So he who recognizes its ways is saved from it and never joins it.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. May we all be Blessed with the clarity to perceive the evil inclination.

Pasook 326. from the Zohar Sulam Commentary on Parasha Vayera

אָמַר רַבִּי יִצְחָק, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְכַּת לִסְטִים, שֶׁהָיוּ אוֹרְבִים בַּדְּרָכִים, לִגְזוֹל וְלַהֲרוֹג לִבְנֵי אָדָם, וּמַפְרִישִׁים מֵהֶם אֶחָד, שֶׁיּוֹדֵעַ לְהָסִית לִבְנֵי אָדָם וּלְשׁוֹנוֹ רַךְ, מֶה עָבֵיד, מַקְדִּים וְהוֹלֵךְ לְקַבְּלָם, וְנַעֲשָׂה כְּעֶבֶד לִפְנֵיהֶם, עַד שֶׁמַּאֲמִינִים הַטִּפְּשִׁים בּוֹ, וּבוֹטְחִים בְּאַהֲבָתוֹ וּבְשִׂיחָתוֹ, וּשְׂמֵחִים עִמּוֹ, וּמוֹלִיכָם בְּחֵלֶק דְּבָרָיו, בְּאוֹתוֹ הַדֶּרֶךְ שֶׁהַלִּסְטִים שָׁם, כֵּיוָן שֶׁמַּגִּיעַ עִמָּהֶם לְשָׁם הוּא הָרִאשׁוֹן שֶׁהוֹרֵג בָּם, לְאַחַר שֶׁנּוֹתְנָם בְּיַד הַלִּסְטִים לְהָרְגָּם, וְלָקַחַת מָמוֹנָם וְאִינוּן צָוְוחִין וְאָמְרִין, וַוי דַּאֲצֵיתְנָא לְדֵין וְלִרְכִּיכָא דְּלִישְׁנֵיהּ, לְאַחַר שֶׁהָרְגוּ אֵלֶּה, עוֹלֶה מִשָּׁם וְיוֹצֵא לְפַתּוֹת לִבְנֵי אָדָם, כְּמִתְּחִלָּה. הַפִּקְחִים מָה הֵם עוֹשִׂים, כְּשֶׁרוֹאִים לָזֶה, יוֹצֵא לִקְרָאתָם וּמְפַתֶּה לָהֶם, מַכִּירִין בּוֹ, שֶׁהוּא צוֹדֶה אֶת נַפְשָׁם וְהוֹרְגִּים אוֹתוֹ, וְהוֹלְכִים בְּדֶרֶךְ אַחֶרֶת. כָּךְ הוּא יֵצֶר הָרָע, יוֹצֵא מִכַּת הַלִּסְטִים, עוֹלֶה מִגֵּיהִנֹּם לְקָבְלָא דִּבְנֵי נָשָׁא, וּלְפַתּוֹת לָהֶם בְּחֵלֶק מֶתֶק דְּבָרָיו, הֲדָא הוּא דִכְתִיב, וַיַּעַל לוֹט מִצּוֹעַר וַיֵּשֶׁב בָּהָר וגו'. כְּמוֹ לִסְטִים, לֶאֱרוֹב לִבְנֵי אָדָם, מַה עוֹשֶׂה, עוֹבֵר לִפְנֵיהֶם, וְהַטִּפְּשִׁים מַאֲמֲינִים בּוֹ וּבְאַהֲבָתוֹ, שֶׁהוּא הוֹלֵךְ לְפַתּוֹתָם, וְעוֹבֵד לָהֶם כְּעֶבֶד, שֶׁנּוֹתֵן לָהֶם נָשִׁים יָפוֹת אֲסוּרוֹת, נוֹתֵן לָהֶם בְּנֵי אָדָם לְהָרַע, מְפָרֵק מֵהֶם עוֹל תּוֹרָה, וְעוֹל מַלְכוּת שָׁמַיִם. הַטִּפְּשִׁים רוֹאִים כָּךְ, בּוֹטְחִים בְּאַהֲבָתוֹ, עַד שֶׁהוֹלֵךְ עִמָּהֶם, וּמוֹלִיכָם בְּאוֹתוֹ דֶּרֶךְ שֶׁהַלִּסְטִים שָׁם, בְּדֶרֶךְ גֵּיהִנֹּם, אֲשֶׁר אֵין דֶּרֶךְ לִנְטוֹת יָמִין וּשְׂמֹאל, כֵּיוָן שֶׁמַּגִּיעַ עִמָּהֶם לְשָׁם, הוּא הָרִאשׁוֹן שֶׁהוֹרֵג לָהֶם, וְנַעֲשָׂה לָהֶם מה"מ, וּמַכְנִיסָן לַגֵּיהִנֹּם, וּמוֹרִידִין לְהוֹן מַלְאֲכֵי חַבָּלָה, וְאִינוּן צָוְוחִין וְאָמְרִין, וַוי דַּאֲצֵיתְנָא לְדֵין, וְלָא מְהַנְיָא לוֹן. לְאַחַר כֵּן עוֹלֶה מִשָּׁם, וְיוֹצֵא לְפַתּוֹת לִבְנֵי אָדָם. הַפִּקְחִין כְּשֶׁרוֹאִין אוֹתוֹ, מַכִּירִים אוֹתוֹ, וּמִתְגַּבְּרִים עָלָיו, עַד שֶׁשּׁוֹלְטִין עָלָיו, וְסָאטִין מִזֶּה הַדֶּרֶךְ, וְלוֹקְחִין דֶּרֶךְ אַחֶרֶת לְהִנָּצֵל מִמֶּנּוּ.

Transliteration

Translation

326. Rabbi Yitzchak said, This is similar to the example of a group of bandits that prepares ambushes along the roads to rob and kill people. They choose one person from among them, who knows how to deceive other men with soft words. What does he do? He first goes among the intended victims to welcome and serve them until the foolish among them trust him - his affection and his way of speech - and rejoice with him. He leads them on with his soothing words, so that they follow the route along which the other bandits are hiding. And as soon as they reach the hiding place, he is the first to kill them. The other bandits come, kill them, and take their money. While the victims shout and cry, Woe to us for listening to him, NAMELY TO THE EVIL INCLINATION, and to his soothing words. After they are killed, he emerges and goes to deceive other people, as before. What do those who are clever do? When they see him coming to seduce them, they recognize him as the one who ambushes their souls. So they kill him and travel a different route. This is the way of the Evil Inclination. It emerges from among the group of bandits, that is, it leaves Gehenom to welcome people and seduces them with its sweet tongue. As it is written, "And Lot went up out of Tzoar, and dwelt in the mountain," just like the bandits did, to prey on people. What does it do? It walks in front of them. And the fools have faith in it and in its love, through which it deceives them. It serves them as a slave who supplies them with beautiful, forbidden women. It allows people to be bad, and frees them from the commitments of Torah and the yoke of the Heavenly Kingdom. The fools see all this and trust in its love, accept its guidance, and follow it along the same path where the bandits are hidden, the path to Gehenom, along which there is no way of turning to the right or to the left. And as soon as it arrives with them at that place, it is the first to kill them and become the Angel of Death for them. Then it makes them enter Gehenom and brings them down to the Angels of Destruction. And they cry out, saying, Woe to us for listening to it - NAMELY, TO THE EVIL INCLINATION - but their cries serve no purpose. REPENTANCE AND REMORSE ARE ONLY EFFECTIVE DURING ONE'S LIFETIME, NOT AFTER DEATH. Afterward, the Evil Inclination leaves Gehenom and goes to seduce other people. The clever, who immediately recognize it, will overcome it until they have full control over it. Then they choose a different route to save themselves.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. May wwe all choose this different route. May we all say Amen to this Blessing.

Pasook 327. from the Zohar Sulam Commentary on Parasha Vayera

327. רַב יוֹסֵף כַּד הֲוָה נָחֵית לְבָבֶל, חָמָא אִינוּן רַוָּוקַיָא, דַּהֲווֹ עַיְילֵי וְנָפְקֵי בֵּינֵי נַשֵּׁי שַׁפִּירִין, וְלָא חָטָאן, אֲמַר לוֹן לָא מִסְתְּפוֹ אִלֵּין מִיצה"ר, אֲמָרוּ לֵיהּ, לָא מִקּוֹנְדִיטוֹן בִּישָׁא קָאֲתֵינָא, מִקְדוּשָׁתָא דְּקַדִּישָׁא אִתְגַּזַּרְנָא, דְּאָמַר רַב יְהוּדָה אָמַר רַב, צָרִיךְ אָדָם לְקַדֵּשׁ עַצְמוֹ בִּשְׁעַת תַּשְׁמִישׁ, וְנָפְקֵי מִנֵּיהּ בְּנֵי קַדִּישֵׁי, בְּנֵי מַעֲלֵי, דְּלָא מִסְתְּפוֹ מִיצה"ר. שֶׁנֶּאֱמַר וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים.

Transliteration

Translation

327. Rabbi Yosef traveled to Babylon where he saw young lads WHO WERE NOT YET MARRIED. They walked freely among beautiful women and did not commit any sin. He asks them, Are you not afraid of the Evil Inclination? They answered, We do not come from a mixture of good and bad, but were hewn out of the Holy of the Holies. THIS MEANS THAT THEIR PARENTS HAD NO EVIL THOUGHTS AT THE TIME OF THEIR MATING, WHEN THE YOUNG LADS WERE 'HEWN OUT' OF THEM. BECAUSE THEY HAD ONLY HOLY THOUGHTS, THE YOUNG LADS WERE NOT AFRAID OF THE EVIL INCLINATION. As Rabbi Yehuda said that Rav said, A person should sanctify himself during sexual intercourse in order to produce holy children, sons with holy attributes who have no fear of the Evil Inclination. This is according to the verse, "Sanctify yourselves therefore, and be holy" (Vayikra 20:7).

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Both the parents can do Teshuvah for the thoughts they had at the moment of creation of the sperm entering the egg. Thisw will bring the children closer to the parents. This is a tool that will be used by Eliyahu who it is said will bring children closer to the fathers and mothers. This is my opinion.

Pasook 328. from the Zohar Sulam Commentary on Parasha Vayera

328. ר' אַבָּא אֲמַר, מַאי דִכְתִיב וְאֶת שַׁבְּתוֹתַי קַדֵּשׁוּ, אֶלָּא אֵין עוֹנָתָן שֶׁל תָּא חֲזֵי, אֶלָּא מִשַּׁבָּת לְשַׁבָּת, וּמַזְהַר לְהוֹ, דְּהוֹאִיל דְּתַשְׁמִישׁ הַמִּטָּה דְּמִצְוָה הוּא, קַדֵּשׁוּ. כְּלוֹמַר, קַדְשׁוּ עַצְמְכֶם בְּשַׁבְּתוֹתַי, בְּהַהוּא תַּשְׁמִישׁ דְּמִצְוָה אָמַר רַב יְהוּדָה אָמַר רַב, הַאי מַאן דְּעָיֵיל לְקַרְתָּא, וְחָמֵי נַשֵּׁי שַׁפִּירָן יַרְכִּין עֵינוֹי, וְיֵימָא הָכֵי סָךְ סָפָאן, אִיגְזַר אִיגְזַרְנָא קַרְדִינָא תְּקֵיל פּוֹק פּוֹק, דַּאֲבוֹי קַדִּישָׁא דְּשַׁבַּתָּא הוּא. מ"ט דַּחֲמִימוּת דְּאָרְחָא שָׁלַט בֵּיהּ, וְיָכִיל יצה"ר לְשָׁלְטָא עֲלוֹי. (עַד כָּאן מִדְרָשׁ הַנֶּעֱלָם).

Transliteration

Translation

Rabbi Aba asks, What is MEANT BY THE VERSE, "And hallow My Shabbatot...(Heb. plural)" (Yechezkel 20:20)? THIS MEANS that the 'mating period' of the sages are timed every Shabbat. And he warns them that because sexual intercourse is a precept, 'hallow' means that you should sanctify yourselves during 'My Shabbatot (Heb. plural)' through the precept of mating. Rav Yehuda said that Rav explained, Whoever arrives at a city and sees nice women should lower his eyes and say - Look how I have been 'hewn' from highly regarded parents. You dangerous obstacle - WHICH IS A REFERENCE TO THE KLIPAH THAT CAUSES THE THOUGHT OF WOMEN - get out, get out OF ME. As he is a 'holy fruit' of Shabbat, WHICH MEANS THAT HE WAS BORN FROM A MATING DURING SHABBAT, THE KLIPAH HAS NO CONTROL OVER HIM. SO HE ASKS, Why then SHOULD HE WHISPER THESE PHRASES AS HE ENTERS THE CITY? AND HE ANSWERS, BECAUSE the heat OF THE HARDSHIP of traveling overcomes him. So the Evil Inclination might also overcome him.

End of Midrash Hane'elam.

chanoch's Commentary

With Rabbi Ashlag's comments, this pasuk is clear as written. Is this a way of introducing the tool of fake it until you make it? or the tool of borrowing from your future self?

Lot Went Up Out Of Tzoar - Vayera 23

Zohar Vayera - Section 23 - "Lot Went Up Out Of Tzoar"

Zohar Sulam Commentary on Parasha Vayera Section 23

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