Zohar Vayera - Section 25 - "She Is My Sister"

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

Zohar Sulam Commentary on Parasha Vayera Section 25

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:

Before Abraham goes down into the land of Egypt, he attaches himself to the divine presence known as the Shechinah. The word Egypt is a code for negativity and darkness. The spiritual principle concealed in this story can be revealed by an analogy. If a person lowers himself into a deep, darkened pit, filled with deadly snakes, to retrieve a great treasure, he first secures himself to a powerful rope to ensure a safe retreat. The rope becomes his lifeline as he enters into a dangerous environment. Abraham attached himself to the force called Shechinah before he entered into the pit of negativity [Egypt] so that he would maintain a lifeline to the Creator.

THE RELEVANCE OF THE PASSAGE:

There are moments in life when negative situations consume us. Without supernal assistance, we fall prey to the traps and lures set up by the forces of negativity. We are building for ourselves a secure lifeline to the Creator for those difficult moments in life when we stumble and fall into negativity.

Pasook 342. from the Zohar Sulam Commentary on Parasha Vayera

342. וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב. כָּל מַטְלָנוֹי הֲווֹ לְסִטְרָא דְּדָרוֹמָא, יַתִּיר מִסִּטְרָא אָחֳרָא, בְּגִין דְּהָא בְּחָכְמָתָא עֲבַד, לְאִתְדַּבְּקָא בְּדָרוֹמָא.

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

342. "And Abraham journeyed from there toward the south country" (Beresheet 20:1). All of Abraham's journeys were to the south, WHICH IS CHESED, rather than in any other direction. He planned wisely, so that he would be attached to the south.

chanoch's Commentary

This pasuk is clear as written, with Rabbi Ashlag's comments. When you travel north you are attached to judgment. This spiritual law applies to everyone.

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    • Pasook 343. from the Zohar Sulam Commentary on Parasha Vayera

    343. וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה אִשְׁתּוֹ אֲחוֹתִי הִיא. תָּנִינָן לָא לִיבָּעֵי לֵיהּ לְבַר נָשׁ לְסָמְכָא עַל נִיסָא, וְאִי קוּדְשָׁא בְּרִיךְ הוּא אַרְחֵישׁ נִיסָא לְבַר נָשׁ, לָא אִית לֵיהּ לְסָמְכָא עַל נִיסָא זִמְנָא אָחֳרָא, בְּגִין דְּלָאו בְּכָל שַׁעֲתָא וְשַׁעֲתָא אִתְרְחֵישׁ נִיסָא.

    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

    343. "And Abraham said of Sarah his wife, She is my sister..." (Beresheet 20:2). We have learned that a person should not rely on miracles. If the Holy One, blessed be He, performs a miracle for somebody, he should not rely on a miracle another time, because miracles do not simply occur at any given time.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Never rely on a miracle yet always pray for a miracle.

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    • Pasook 344. from the Zohar Sulam Commentary on Parasha Vayera

    344. וְאִי יֵיעוֹל בַר נָשׁ גַּרְמֵיהּ בַּאֲתַר דְּנִזְקָא אִשְׁתְּכַח לְעֵינָא, הָא פָּקַע כָּל זְכוּתֵיהּ דַּעֲבַד בְּקַדְמֵיתָא, וְאוֹקְמוּהָ. כד"א קָטוֹנְתִּי מִכָּל הַחֲסָדִים וּמִכָּל הָאֱמֶת וגו'. וְאַבְרָהָם כֵּיוָן דְּסָלֵיק מִמִּצְרַיִם, וְאִשְׁתְּזֵיב זִמְנָא חָדָא, הַשְׁתָּא אַמַּאי אָעֵיל גַרְמֵיהּ בְּצַעֲרָא כְּקַדְמֵיתָא, וַאֲמַר אֲחוֹתִי הִיא.

    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

    344. A person who knowingly puts himself in danger may use up all of his merits, because, as it is written, "I am unworthy of the least of all the mercies, and of all the trust..." (Beresheet 32:11). AND HE ASKS, If Abraham knew that his emergence from Egypt was a miracle, why did he put himself into difficulty again by saying, "She is my sister?"

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This refers to his statement to Abimelech and his general.

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    • Pasook 345. from the Zohar Sulam Commentary on Parasha Vayera

    345. אֶלָּא אַבְרָהָם לָא סָמִיךְ עַל גַּרְמֵיהּ כְּלוּם, וְחָמָא שְׁכִינְתָּא תָּדִיר בְּדִיּוּרָהּ דְּשָׂרָה, וְלָא אַעֲדֵי מִתַּמָּן, וּבְגִין דַּהֲוַת תַּמָּן, אַסְמֵיךְ אַבְרָהָם וַאֲמַר אֲחוֹתִי הִיא, כְּמָה דִכְתִיב אֱמֹר לַחָכְמָה אֲחֹתִי אָתּ, וּבְגִין כָּךְ אֲמַר אֲחוֹתִי הִיא.

    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

    345. AND HE REPLIES, Abraham did not rely on himself at all, but saw the Shechinah dwelling constantly in Sarah's residence, from which She never moved. And because THE SHECHINAH was there, Abraham relied on Her and said, "She is my sister," as it is written, "Say to Wisdom, You are my sister" (Mishlei 7:4). THIS MEANS THAT THE SHECHINAH IS ALSO CALLED WISDOM. Therefore he said, "She is my sister."

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Why is the Shechinah called Wisdom? Due to the eventual unity of all Sefirot. Wisdom will lower itself to unify with Malchut = Shechinah

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    • Pasook 346. from the Zohar Sulam Commentary on Parasha Vayera

    346. וַיָּבֹא אֱלֹקִים אֶל אֲבִימֶלֶךְ וגו'. וְכִי קוּדְשָׁא בְּרִיךְ הוּא אָתָא לְגַבַּיְיהוּ דְּרַשִּׁיעַיָּא, כְּמָה דִכְתִיב וַיָּבֹא אֱלֹֹקִים אֶל בִּלְעָם. וַיָּבֹא אֱלֹֹקִים אֶל לָבָן. אֶלָּא הַהוּא מְמַנָּא שְׁלִיחָא דְּאִתְפַּקְּדָא עֲלַיְיהוּ הֲוָה, בְּגִין דְּכֻלְהוּ כַּד עָבְדֵי שְׁלִיחוּתָא, נַטְלֵי שְׁמָא דָא, וּמִסִּטְרָא דְדִינָא קָא אַתְיָין. וְעַל דָא, וַיָּבֹא אֱלֹֹקִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלַּיְלָה וַיֹּאמֶר לוֹ הִנְךָ מֵת עַל הָאִשָּׁה אֲשֶׁר לָקַחְתָּ וגו'.

    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

    346. "But Elohim came to Abimelech..." HE ASKS, Could it be that the Holy One, blessed be He, visits the wicked, as it is written, "and Elohim came to Bilaam" (Bemidbar 22:9) and "Elohim came to Laban" (Beresheet 31:24)? AND HE REPLIES, This was only a Governor, a messenger who was in charge over them, as EVERY NATION HAS A CELESTIAL GOVERNOR. When ANGELS complete their missions, WHICH THEY RECEIVE FROM HASHEM, they are called by the holy name ELOHIM, because they represented the aspect of Judgment AND THE NAME ELOHIM IS AN INDICATION OF JUDGMENT. This is why it is written, "But Elohim came to Abimelech, in a dream by night, and said to him, Behold, you are but a dead man for the woman which you have taken" (Beresheet 20:3), REFERRING ONLY TO THE ANGEL THAT GOVERNS HIS NATION AND NOT TO THE HOLY ONE, BLESSED BE HE.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. When one reads Elohim in the Torah we need to ask is it with a large E or not. A large E indicates HaShem at the level of Gevurah and not Chesed.

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    • Pasook 347. from the Zohar Sulam Commentary on Parasha Vayera

    347. רָבִּי שִׁמְעוֹן פָּתַח וְאָמַר שְׂפַת אֱמֶת וגו'. שְּׂפַת אֱמֶת תִּכּוֹן לָעַד. דָּא אַבְרָהָם, דְּכָל מִלּוֹי בְּקַדְמֵיתָא וּבְסוֹפָא הֲווֹ בֶּאֱמֶת. וְעַד אַרְגִּיעָה לְשׁוֹן שָׁקֶר. דָּא אֲבִימֶלֶךְ.

    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

    347. Rabbi Shimon opened the discourse with the verse, "The language of truth shall be established forever..." (Mishlei 12:19) This refers to Abraham, whose words were always truthful. The phrase, "but a lying tongue is but for a moment" (Ibid.), however, refers to Abimelech.

    chanoch's Commentary

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

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    • Pasook 248. from the Zohar Sulam Commentary on Parasha Vayera

    348. בְּאַבְרָהָם נֶאֱמַר, וַיֹּאמֶר אַבְרָהָם אֶל שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא. דָּא בְּקַדְמֵיתָא, דַּאֲמַר בְּגִין שְׁכִינְתָּא דַּהֲוַת עִמָּהּ דְּשָׂרָה, אֲחוֹתִי הִיא, וְאַבְרָהָם בְּחָכְמְתָא עֲבַד.

    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

    348. Of Abraham it is written, "And Abraham said of Sarah his wife, She is my sister." This is similar to what he said IN EGYPT, when he said to the Shechinah that accompanied Sarah, "She is my sister." SO TWICE ABRAHAM SAID, "SHE IS MY SISTER," AND REFERRED TO THE SHECHINAH WHEN HE SAID IT. And Abraham did EVERYTHING wisely.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. The term sister refers to Malchut which is a sister to Chesed. Abraham is a code word to Chesed. This is why Abraham says the Shechinah is his sister. He was not refering to Sarah.

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    • Pasook 249. from the Zohar Sulam Commentary on Parasha Vayera

    349. מ"ט, בְּגִין דְּאַבְרָהָם, מִסִּטְרָא דְּיָמִינָא אִיהוּ, אֲמַר אֲחוֹתִי הִיא וְרָזָא, כד"א אֲחֹתִי רַעֲיָתִי יוֹנָתִי תַמָּתִי. וְעַל דָּא, אַבְרָהָם קָרָא לָהּ תָּדִיר אֲחוֹתִי, בְּגִין דְּאִתְדַּבַּק בַּהֲדָהּ, וְלָא יִתְעַדּוּן דָּא מִן דָּא לְעָלְמִין.

    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

    349. HE ASKS, Why IS THE SHECHINAH CALLED SISTER? AND HE RESPONDS, Because Abraham is related to the right side, he said, "She is my sister." And the secret corresponds to what is written, "my sister, my love, my dove, my undefiled" (Shir Hashirim 5:2). And Abraham always called Her "my sister" because he cleaved to Her and they were never separated.

    chanoch's Commentary

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

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    • Pasook 350. from the Zohar Sulam Commentary on Parasha Vayera

    350. לְסוֹף מַה כְּתִיב, וְגַם אָמְנָה אֲחֹתִי בַת אָבִי הִוא אַךְ לֹא בַת אִמִּי. וְכִי הָכֵי הֲוָה. אֶלָּא, כֹּלָּא בְּגִין שְׁכִינְתָּא קָאֲמַר, אֲחוֹתִי הִיא בְקַדְמֵיתָא, דִּכְתִיב אֱמֹר לַחָכְמָה אֲחֹתִי אָתְּ. וּלְבָתַר וְגַם אָמְנָה. מַאי וְגַם, לְאִתּוֹסְפָא, עַל מַה דְּקָאֲמַר בְקַדְמֵיתָא. אֲחוֹתִי בַת אָבִי הִיא. בְּרַתֵּיהּ דְּחָכְמָה עִלָּאָה, וּבְגִין כָּךְ אִתְקְרֵי אֲחוֹתִי, וְאִתְקְרֵי חָכְמָה. אַךְ לֹא בַת אִמִּי. מֵאֲתַר דְּשֵׁירוּתָא דְּכֹלָּא, סְתִימָא עִלָּאָה. וְעַל דָּא, וַתְּהִי לִי לְאִשָּׁה. בְּאַחְוָה בַּחֲבִיבוּתָא, דִּכְתִיב וִימִינוֹ תְחַבְּקֵנִי. וְכֹלָּא רָזָא דְּחָכְמְתָא אִיהוּ.

    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

    350. In the end, it is written, "And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother" (Beresheet 20:12). SO HE ASKS, Was IT REALLY so? WAS SHE NOT THE DAUGHTER OF CHARAN? AND HE REPLIES, Everything that he said was a reference to the Shechinah. "She is my sister," that he said in the beginning is similar to, "Say to Wisdom, You are my sister." And he concluded, "And yet indeed." What is MEANT BY "And?" It expands THE EXPLANATION with, "she is my sister, the daughter of my father," WHICH MEANS THAT THE SHECHINAH is a daughter of the supernal Chochmah, WHICH IS THE SUPERNAL ABA AND IMA, BOTH OF WHICH ARE CALLED ABA. This is why THE SHECHINAH is called his 'Sister' and 'Wisdom,' but not, AS STATED IN THE PRECEDING PARAGRAPH, "the daughter of my mother." THIS MEANS THAT "MY MOTHER" IS DRAWN from the place where everything begins and where everything is concealed, WHICH IS ARICH ANPIN. FROM ARICH ANPIN, THE SECRET OF BINAH THAT RETURNS TO BECOME CHOCHMAH IS DRAWN. BINAH BECOMES ENCLOTHED BY YISRAEL-SABA AND TENUVAH, COLLECTIVELY CALLED IMA. SO THE SHECHINAH HERE IS NOT A "DAUGHTER," BUT RATHER A "MOTHER" HERSELF, AS SHE ENCLOTHES HER. Therefore, BECAUSE SHE IS THE ASPECT OF THE LEFT, FROM THE SIDE OF THE MOTHER, "she became my wife" in fondness and affection as expressed in the verse, "and his right hand embraces me" (Shir Hashirim 8:3). SHE LONGS FOR THE CHASSADIM OF THE RIGHT, SO THAT HER CHOCHMAH MAY BE ENCLOTHED BY THE CHASSADIM. All this is according to the secret of Wisdom.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. One must learn the relationship of Tevunah and Israel Saba to Binah. Then one can learn this pasuk through contemplation.

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    • Pasook 351. from the Zohar Sulam Commentary on Parasha Vayera

    351. תָּא חֲזֵי, בְּקַדְמֵיתָא כַּד נָחֲתוּ לְמִצְרַיִם, הָכֵי קָאֲמַר, בְּגִין לְאִתְדַּבְּקָא בְּגוֹ מְהֵימְנוּתָא, וְקָרָא לָהּ אֲחוֹתִי, בְּגִין דְּלָא יִטְעוּן גּוֹ אִינוּן דַּרְגִּין דִּלְבַר. אוֹף הָכָא אֲחוֹתִי, בְּגִין דְּלָא אִתְעֲדֵי מִגּוֹ מְהֵימְנוּתָא, כִּדְקָא יָאוֹת.

    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

    351. Come and behold, when they first went down to Egypt, he said, "SHE IS MY SISTER" in order to cleave to the Faith. Therefore, he called Her "my sister," so that they would not be mistaken and follow those grades outside HOLINESS. So here as well, WITH ABIMELECH, he said, "my sister" in order not to be diverted from the proper Faith.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Does Avraham have a potential to be distracted from the faith = connected with HaShem. Faith = connection nto HaShem is my opinion.

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    • Pasook 252. from the Zohar Sulam Commentary on Parasha Vayera

    352. דְּהָא אֲבִימֶלֶךְ, וְכָל אִינוּן יָתְבֵי אַרְעָא, הֲווֹ אָזְלֵי בָּתַר פּוּלְחָנָא נוּכְרָאָה, וְאִיהוּ אִתְדַּבַּק גּוֹ מְהֵימְנוּתָא, וּבְגִין כָּךְ, עָאל לְתַמָּן, וַאֲמַר אֲחוֹתִי, מָה אָחוֹת לָא אִתְפְּרַשׁ מֵאָחָא לְעָלְמִין, אוֹף הָכָא. דְּהָא אִתְּתָא יְכֵילַת לְאִתְפְּרָשָׁא, אֲבָל אָחוֹת לָא אִתְפְּרַשׁ, דְּהָא תְּרֵין אַחִין לָא יָכְלִין לְאִתְפָּרְשָׁא, לְעָלְמִין וּלְעָלְמֵי עָלְמִין.

    Transliteration

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    Translation

    352. This is because Abimelech and all the inhabitants of the land followed idolatry, while ABRAHAM cleaved to the Faith. So when he entered there, he said OF THE SHECHINAH, "She is my sister." Just as a sister can never be separated from a brother, so here as well, ABRAHAM WAS ATTACHED TO THE SHECHINAH IN SUCH A MANNER THAT THEY COULD NEVER BE SEPARATED. Although a wife can be separated FROM HER HUSBAND, a sister can never be separated FROM HER BROTHER, because two siblings can never ever be separated.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Do you agree with this spiritual law? Look to the reincarnaion laws for your answer.

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    • Pasook 353. from the Zohar Sulam Commentary on Parasha Vayera

    353. וּבְגִין כָּךְ אֲמַר אַבְרָהָם אֲחוֹתִי הִיא, דְּהָא כֻּלְהוֹן הֲווֹ לְהוּטִין גּוֹ טָהֳרֵי כֹּכְבַיָא וּמַזָּלֵי, וּפַלְחֵי לוֹן, וְאַבְרָהָם הֲוָה מִתְדַּבֵּק גּוֹ מְהֵימְנוּתָא, וַאֲמַר אֲחוֹתִי, דְּלָא נִתְפָּרֵשׁ לְעָלְמִין. וְסִימָנֵיךְ וְלַאֲחוֹתוֹ הַבְּתוּלָה. דְּאִתְּמָר לְכֹהֵן, אַתְרָא דְּאַבְרָהָם שַׁרְיָא בֵּיהּ.

    Transliteration

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    Translation

    353. Thus Abraham said, "She is my sister." Everybody was enthusiastic about running after and worshipping the lights of the stars and constellations, but Abraham cleaved to the Faith and said ABOUT THE SHECHINAH, "She is my sister," and we shall never be separated from each other. You may derive this FROM THE WORDS, "And for his sister a virgin" (Vayikra 21:3), which has been said about the priest, but signifies the place where Abraham, WHO IS THE RIGHT COLUMN AND CHESED, resides. THE SHECHINAH IS CALLED HIS "VIRGIN SISTER" BECAUSE, FROM THE ASPECT OF THE RIGHT SIDE, THE SHECHINAH IS CALLED BOTH A "SISTER" AND A "DAUGHTER."

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's mments. Malchut is a sister to Chesed and a daughter to Binah.

    Pasook 254. from the Zohar Sulam Commentary on Parasha Vayera

    354. כְּתִיב אֶת יי' אֱלֹֹהֶיךָ תִּירָא אֹתוֹ תַעֲבֹד וּבוֹ תִדְבָּק וּבִשְׁמוֹ תִשָּׁבֵעַ. הַאי קְרָא אוֹקְמוּהָ. אֲבָל תָּא חֲזֵי, לַיי' אֱלֹֹהֶיךָ תִּירָא, לָא כְּתִיב, אֶלָּא אֶת יי', מַאי אֶת, דָּא דַּרְגָּא קַדְמָאָה, אֲתַר דַּחֲלָא דְּקוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כָּךְ כְּתִיב תִּירָא, דְּתַמָּן בָּעֵי בַּר נָשׁ לְדַחֲלָא קַמֵּי מָארֵיהּ, בְּגִין דְּאִיהוּ דִּינָא.

    Transliteration

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    Translation

    354. It is written, "You shall fear Hashem your Elohim, Him you shall serve, and to Him you shall cleave, and swear by his Name" (Devarim 10:20). This phrase has already been explained, but nevertheless, come and behold. It is not written, 'Hashem (to Hashem) your Elohim you shall have fear,' USING THE DATIVE CASE, but only "fear (et) Hashem." So what does THE ACCUSATIVE PARTICLE Et mean? It refers to the first grade OF THE TEN SFIROT, COUNTING UPWARD, NAMELY THE NUKVA, WHICH IS the region of fear of the Holy One, blessed be He. Therefore, it is written, "You shall fear," because there, IN THE NUKVA, a person should fear his Master, as She represents Judgment.

    chanoch's Commentary

    co

    This pasuk is clear as written, with Rabbi Ashlag's mments. Contemplate this pasuk in order to live the essence of this pasuk.

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    • Pasook 355. from the Zohar Sulam Commentary on Parasha Vayera

    355. וְאוֹתוֹ תַּעֲבוֹד. דָּא דַּרְגָּא עִלָּאָה, דְּקָיְימָא עַל הַאי דַרְגָּא תַּתָּאָה, וְלָא מִתְפָּרְשָׁאן לְעָלְמִין, אֶת וְאוֹתוֹ, דָּא בְּדָא דְּבֵקִין, וְלָא אִתְפָּרְשָׁן. מַאי וְאוֹתוֹ. דָּא אֲתַר בְּרִית קַדִּישָׁא. אוֹת לְעָלְמִין, דְּהָא פּוּלְחָנָא לָא שַׁרְיָא בְּאֶת, וְלָאו אִיהוּ לְמִפְלַח, אֶלָּא לְמִדְחַל, אֲבָל פּוּלְחָנָא אִיהוּ לְעֵילָא, וּבְגִין כָּךְ וְאוֹתוֹ תַעֲבוֹד.

    Transliteration

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    Translation

    355. "And him (Heb. oto) you shall serve" alludes to the upper grade, NAMELY YESOD OF ZEIR ANPIN, which resides above this lower grade, WHICH IS THE NUKVA, and they are never separated from each other. THESE TWO WORDS, Et ('the') and Oto ('him') cleave to each other and are never separated. SO HE ASKS, What does "Oto" mean? AND HE ANSWERS, This is the region of the Holy Covenant, an everlasting sign (Heb. ot) THAT REFERS TO YESOD, because no worshipping is done in Et ('the'), which does not pertain to service, but to fear. But service is above IN YESOD OF ZEIR ANPIN, WHICH IS NAMED OTO. And this is why IT IS WRITTEN, "Him (Heb. oto) you shall serve."

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. The secret relates to crown and stem of the male organ.

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    • Pasook 356. from the Zohar Sulam Commentary on Parasha Vayera

    356. וּבוֹ תִדְבָּק. בַּאֲתַר דְּאִיהוּ דְּבֵקוּתָא לְאִתְדַּבְּקָא, דְּאִיהוּ גוּפָא, דְּשָׁרֵי בְּאֶמְצָעִיתָא. וּבִשְׁמוֹ תִּשָּׁבֵעַ, אֲתַר שְׁבִיעָאָה דְּדַרְגִּין. וְסִימָנֵיךְ וְאֵת דָּוִד מַלְכָּם אֲשֶׁר אָקִים לָהֶם.

    Transliteration

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    Translation

    356. The phrase, "and to Him you shall cleave," refers to the region where cleaving occurs, which is the center of the body, NAMELY IN THE CENTRAL COLUMN, WHICH IS TIFERET AND LIES BETWEEN THE TWO ARMS, WHICH ARE CHESED AND GVURAH, WHICH REPRESENT THE TWO COLUMNS - LEFT AND RIGHT. The words, "and swear (Heb. tishave'a) by His name" refer to the seventh (Heb. sheva) region among the grades, NAMELY THE NUKVA, WHICH IS RELATED TO THE SECRET OF SHABBAT. And this is learned from the verse, "and David their king, whom I will raise up for them" (Yirmeyah 30:9).

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. One can not cleave to right or left columns only central column. This is an important spiritual law that one needs to learn in their spiritual work.

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    • Pasook 357. from the Zohar Sulam Commentary on Parasha Vayera

    357. בְּגִין כָּךְ אִתְדַּבַּק אַבְרָהָם בִּמְהֵימְנוּתָא, כַּד נָחַת לְמִצְרַיִם, וְכַד אֲזַל לְאַרְעָא דִּפְלִשְׁתִּים. לְבַּר נָשׁ, דְּבָעָא לְנָחֲתָא גּוֹ גּוּבָא עֲמִיקָא, דָּחֵיל דְּלָא יָכֵיל לְסַלְקָא מִגּוֹ גּוֹבָא, מָה עֲבַד, קָשַׁר חַד קִשְׁרָא דְּחֶבֶל לְעֵילָא מִן גּוֹבָא, אֲמַר, הוֹאִיל דְּקָשִׁירְנָא קִשְׁרָא דָא, מִכָּאן וּלְהָלְאָה אֵעוֹל תַּמָּן. כָּךְ אַבְרָהָם, בְּשַׁעֲתָא דְּבָעָא לְנַחֲתָא לְמִצְרַיִם, עַד לָא יֵיחוֹת תַּמָּן, קְשַׁר קִשְׁרָא דִּמְהֵימְנוּתָא בְּקַדְמֵיתָא, לְאִתְתַּקְּפָא בֵּיהּ, וּלְבָתַר נָחַת.

    Transliteration

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    Translation

    357. This is how Abraham cleaved to the Faith. THIS IS AN ALLUSION TO THE SECRET OF THE SHECHINAH AT THE GRADE OF 'SISTER,' when he went down to Egypt and when he went to the land of the Philistines. This is similar to a person who plans to descend into a deep pit, but is afraid that he may not be able to climb back out. What does he do? He fastens a rope high above the pit, and says to himself, Now that I have tied this knot, I will enter the pit. Similarly, before Abraham went to Egypt, he secured himself with the knot of Faith. Only after this was secure did he travel to Egypt.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Rememer Malchut moves between left column of judgement and central column connecting to wisdom.

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    • Pasook 358. from the Zohar Sulam Commentary on Parasha Vayera

    358. אוֹף הָכֵי נָמֵי, כַּד עָאל לְאַרְעָא דִּפְלִשְׁתִּים. בְּגִין כָּךְ שְׂפַת אֱמֶת תִּכּוֹן לָעַד. וְעַד אַרְגִּיעָה לְשׁוֹן שָׁקֶר, דָּא אֲבִימֶלֶךְ, דַּאֲמַר בְּתוֹם לְבָבִי וּבְנִקְיוֹן כַּפָּי. וְכַד אֲהַדְּרוּ לֵיהּ, מַה כְּתִיב, גַּם אָנֹכִי יָדַעְתִּי כִּי בְּתָם לְבָבְךָ עָשִׂיתָ זֹאת וְלָא כְתִיב נִקְיוֹן כַּפַּיִם.

    Transliteration

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    Translation

    358. And he did the same when he entered the land of the Philistines. This is why it is written, "The language of truth is established forever, but a lying tongue is but for a moment" (Mishlei 12:19). THIS APPLIES TO Abimelech, who said: "In the integrity of my heart and the innocence of my hands have I done this" (Beresheet 20:5). But ELOHIM answers him by saying, "I know that you did this in the simplicity of your heart" (Ibid. 6). He did not say, 'and innocence of your hands,' AS ABIMELECH CLAIMED. THUS, ABIMELECH LIED WHEN HE SAID, "AND THE INNOCENCY OF MY HANDS," AND THIS IS WHY IT IS WRITTEN OF HIM, "BUT A LYING TONGUE IS BUT FOR A MOMENT."

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. It is important to compare verses in the Torah to learn their differences. By this comparison one can learn what questions will reveal wisdom.

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    • Pasook 359. from the Zohar Sulam Commentary on Parasha Vayera

    359. וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ כִּי נָבִיא הוּא. ר' יְהוּדָה פָּתַח וַאֲמַר, רַגְלֵי חֲסִידָו יִשְׁמֹר וגו'. חֲסִידוֹ כְּתִיב, חַד, וְדָא אַבְרָהָם, דְּקוּדְשָׁא בְּרִיךְ הוּא נָטֵיר לֵיהּ תָּדִיר, וְלָא אַעֲדֵי נְטִירוּ מִנֵּיהּ לְעָלְמִין. וּמַה דַּאֲמַר רַגְלֵי, דָּא אִתְּתֵיהּ, דְּקוּדְשָׁא בְּרִיךְ הוּא שַׁדַּר שְׁכִינְתֵּיהּ עִמָּהּ, וְנָטַר לָהּ תָּדִיר.

    Transliteration

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    Translation

    359. "Now, restore to the man his wife, for he is a prophet" (Beresheet 20:7). Rabbi Yehuda began the discussion with the verse, "He guards the feet of his pious ones (Heb. chasidav)..." (I Shmuel 2:9). Chasidav is spelled WITHOUT THE LETTER YUD, WHICH INDICATES THAT THE VERSE APPLIES to one PIOUS MAN. And this is Abraham, who is always protected by the Holy One, blessed be He, as He never removed His protection from over him. It is written, "He guards the feet" BECAUSE "THE FEET" allude to ABRAHAM'S wife, along with whom, in order to guard her, the Holy One, blessed be He, sent His Shechinah.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This reveals a code word "feet" to be connected to the energy of "wife" and both connect to Malchut.

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    • Pasook 360. from the Zohar Sulam Commentary on Parasha Vayera

    360. דָּבָר אֲחֵר רַגְלֵי חֲסִידָיו יִשְׁמֹר. חַד, דָּא אַבְרָהָם, דְּקוּדְשָׁא בְּרִיךְ הוּא אָזֵיל עִמֵּיהּ תָּדִיר, בְּגִין דְּלָא יֵיכְלוּן לְנָזְקָא לֵיהּ. וּרְשָׁעִים בַּחשֶׁךְ יִדַּמּוּ. אִלֵּין אִינוּן מַלְכִין. דַּקַטַּל קוּדְשָׁא בְּרִיךְ הוּא בְּהַהוּא לֵילְיָא, דְּרָדַף בַּתְרַיְיהוּ.

    Transliteration

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    Translation

    360. Another explanation of the verse, "He guards the feet of his pious ones," IS THAT CHASIDAV IS WRITTEN WITHOUT THE LETTER YUD, WHICH IMPLIES One. That one was Abraham, who was always accompanied by the Holy One, blessed be He, so that nobody could harm him. "...And the wicked shall be silent in darkness..." refers to the kings whom the Holy One, blessed be He, had slain during that night that Abraham pursued them.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This is another perception of the code word Chasidav.

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    • Pasook 361. from the Zohar Sulam Commentary on Parasha Vayera

    Transliteration

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    Translation

    361. Therefore, it is written, "shall be silent in darkness," WHICH MEANS the night, NAMELY THE NUKVA. Abraham pursued the kings, and the night, as it became united with the darkness, slew the kings. Thus, it is written, "And he divided himself against them, he and his servants, by night (lit. 'And the night divided upon them) and smote them" (Beresheet 14:15). Therefore, the phrase, "And the night divided upon them" refers to the Holy One, blessed be He, who separated Judgment from Mercy, in order to avenge Abraham. Thus, IT IS WRITTEN, "And the wicked shall be silent in darkness...and (he) smote them." It should have been written, 'and (they) smote them,' IN THE PLURAL, BECAUSE ABRAHAM AND HIS SERVANTS SMOTE THEM. But of course, it was the Holy One, blessed be He, WHO REALLY SMOTE THEM, "for by strength shall no man prevail" (I Shmuel 2:9), as he was alone there with Eliezer. THE NUMERICAL VALUE OF ELIEZER IS 318 AND ABRAHAM HAD 318 SERVANTS, WHICH ARE MENTIONED IN THE SCRIPTURES.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. This pasuk is teaching an unusual form of logic. Rabbi Ashlag reminds us of the midrash that helps us with our contemplation.

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    • Pasook 362. from the Zohar Sulam Commentary on Parasha Vayera

    362. ר' יִצְחָק אֲמַר, וְהָא תָּנִינָן בַּאֲתַר דְּנִזְקָא שְׁכִיחַ, לָא יִסְמוֹךְ בַּר נָשׁ עַל נִיסָא, וְלָא הֲוָה אֲתַר דְּנִזְקָּא אִשְׁתְּכַח כְּהַאי, דְּאַבְרָהָם אָזֵיל בָּתַר חֲמִשָּׁה מַלְכִין לְמִרְדַּף בַּתְרַיְיהוּ, וְלַאֲגָחָא קְרָבָא. אֲמַר ר' יְהוּדָה כַּד אָזֵיל אַבְרָהָם לְהַאי, לָא אֲזַל לַאֲגָחָא קְרָבָא, וְלָא סָמַךְ עַל נִיסָא, אֶלָּא צַעֲרָא דְלוֹט, אַפְקֵיהּ מִבֵּיתֵיהּ, וְנָטֵיל מָמוֹנָא לְמִפְרַק לֵיהּ, וְאִי לָאו, דִּימוּת בַּהֲדֵיהּ גּוֹ שָׁבְיֵהּ. כֵּיוָן דִּנְפַק חָמָא שְׁכִינְתָּא דְּנָהֲרָא קַמֵּיהּ, וְכַמָּה חֵילִין סָחֳרָנֵיהּ, בְּהַהִיא שַׁעֲתָא רָדַף בַּתְרַיְיהוּ וְקוּדְשָׁא בְּרִיךְ הוּא קָטֵיל לוֹן, הֲדָא הוּא דִכְתִיב וּרְשָׁעִים בַּחֹשֶׁךְ יִדַּמּוּ.

    Transliteration

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    Translation

    362. Rabbi Yitzchak said, But we have learned that where harm is expected, a person should not depend on a miracle to save him. And there is no place more dangerous than that into which Abraham pursued the four kings to wage war against them. WHY, THEN, DID HE RELY ON A MIRACLE TO HAPPEN? Rabbi Yehuda responded, Abraham did not set out with the intention of waging war, nor did he rely on the occurrence of a miracle. Rather, he left his house because of the distress of Lot, whom he planned to ransom and free. And had he not been able to free him, he would have died with him in captivity. But as soon as he began his journey, he saw the Shechinah shining in front of him and armies OF ANGELS surrounding him. At that time, he started to pursue them while the Holy One, blessed be He, slew them. This is why it is written, "And the wicked shall be silent in darkness."

    chanoch's Commentary

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

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    • Pasook 363. from the Zohar Sulam Commentary on Parasha Vayera

    363. ר' שִׁמְעוֹן אֲמַר, רָזָא אִיהוּ, רַגְלֵי חֲסִידָו יִשְׁמֹר, דָּא אַבְרָהָם. וְכַד נָפַק אִשְׁתַּתַּף יִצְחָק בַּהֲדֵיהּ, וְנָפְלוּ קַמֵּיהּ, וְאִי לָאו דְּאִשְׁתַּתַּף יִצְחָק בַּהֲדֵיהּ דְּאַבְרָהָם, לָא אִשְׁתֵּצִיאוּ, הה"ד וּרְשָׁעִים בַּחֹשֶׁךְ יִדַּמּוּ. כִּי לֹא בְכֹחַ יִגְבַּר אִישׁ. אַף עַל גָּב דְּחֵילָא אִשְׁתְּכַח תָּדִיר בְּיָמִינָא, אִי לָא הֲוָה בְּסִטְרָא דִּשְׂמָאלָא, לָא אִתְדַּחְיָין קַמֵּיהּ.

    Transliteration

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    Translation

    363. Rabbi Shimon said, There is a secret hidden in the verse, "He guards the feet of his pious," who is Abraham. When Abraham set out TO WAGE WAR ON THE KINGS, Isaac joined him. And they fell before him. If Isaac had not joined Abraham, he would not have been able to slay them, as it is written, "and the wicked shall be silent in darkness." "...By strength shall no man prevail." Even though strength always lies with the right, WHICH IS ABRAHAM, if THE RIGHT was not included within the left side, WHICH IS ISAAC, then THE KINGS would not have retreated before him.

    chanoch's Commentary

    This pasuk is clear as written, with Rabbi Ashlag's comments. Nothing is accomplished without unity. Even miracles do not happen without unity.

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    • Pasook 364. from the Zohar Sulam Commentary on Parasha Vayera

    364. דָּבָר אֲחֵר רַגְלֵי חֲסִידָו יִשְׁמֹר, בְּשַׁעֲתָא דְּבַּר נָשׁ רָחִים לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, קוּדְשָׁא בְּרִיךְ הוּא רָחִים לֵיהּ, בְּכָל מַה דְּאִיהוּ עָבֵיד, וְנָטֵיר אָרְחוֹי, כד"א יי' יִשְׁמָר צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד עוֹלָם.

    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

    364. Another explanation of the verse, "He guards the feet of his pious ones" is that when a person loves the Holy One, blessed be He, the Holy One, blessed be He, returns that love by guarding all that he does and his journeys. As it is written, "Hashem shall preserve your going out and your coming in from this time forth and even for evermore" (Tehilim 121:8).

    chanoch's Commentary

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

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    • Pasook 365. from the Zohar Sulam Commentary on Parasha Vayera

    365. תָּא חֲזֵי כַּמָּה חֲבִיבוּתֵיהּ דְּאַבְרָהָם, לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, דִּבְכָל אֲתַר דַּהֲוָה אָזֵיל, לָא הֲוָה חָיֵיס עַל דִּילֵיהּ כְּלוּם, אֶלָא, בְּגִין לְאִתְדַּבְּקָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כָּךְ רַגְלֵי חֲסִידָיו יִשְׁמֹר. וְדָא הִיא אִתְּתֵיהּ, דִּכְתִיב וַאֲבִימֶלֶךְ לֹא קָרַב אֵלֶיהָ. וּכְתִיב כִּי עַל כֵּן לֹא נְתַתִּיךָ לִנְגֹּעַ אֵלֶיהָ.

    Transliteration

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    Translation

    365. Come and behold, observe how much Abraham loved the Holy One, blessed be He. Wherever he went, he had no regard for his possessions at all. All his thoughts were directed toward cleaving to the Holy One, blessed be He, alone. Therefore, the verse "He guards the feet of his pious" alludes to his wife, BECAUSE HIS FEET ALLUDE TO HIS WIFE, about whom it is written, "Now Abimelech had not come near her" (Beresheet 20:4), and also, "therefore I did not allow you to touch her" (Ibid. 6).

    chanoch's Commentary

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

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    • Pasook 366. from the Zohar Sulam Commentary on Parasha Vayera

    366. בְּפַרְעֹה מַה כְּתִיב, וַיְנַגַּע יי' אֶת פַּרְעֹה וגו' עַל דְּבַר. אִיהִי אָמְרָה, וְקוּדְשָׁא בְּרִיךְ הוּא הֲוָה מָחֵי, וּבְגִין כָּךְ רַגְלֵי חֲסִידָו יִשְׁמֹר. וּרְשָׁעִים בַּחשֶׁךְ יִדַּמּוּ, אִלֵּין פַּרְעֹה וַאֲבִימֶלֶךְ, דְּקוּדְשָׁא בְּרִיךְ הוּא עֲבַד בְּהוֹ דִּינִין בְּלֵילְיָא. כִּי לֹא בְּכֹחַ יִגְבַּר אִישׁ. מַאן אִישׁ, דָּא אַבְרָהָם, דִּכְתִיב וְעַתָּה הָשֵׁב אֵשֶׁת הָאִישׁ וגו'

    Transliteration

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    Translation

    366. About Pharaoh, it is written, "And Hashem afflicted Pharaoh and his house with great plagues" (Beresheet 12:17). SARAH spoke out directly to the Holy One, blessed be He, ASKING HIM TO SMITE, and He smote. It is written, "He guards the feet of the pious (ones), and the wicked are silent in darkness," BECAUSE it was Pharaoh and Abimelech on whom the Holy One, blessed be He, inflicted Judgments at night - BY DARKNESS. Who is the "man" referred to in the verse, "for by strength shall no man prevail?" This man is Abraham, as it is written, "Now therefore, restore the man his wife..." (Beresheet 20:7)

    chanoch's Commentary

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

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