Zohar Vayeshev Sec 1 - Jacob Settled

Zohar Vayeshev - Section 1 - Jacob Settled

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

Zohar Sulam Commentary on Parasha Vayeshev Section 1

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 letters see the verse 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:

Rabbi Chiya opens a discussion about the most significant choice that each of us must make, whether to follow the Evil Inclination a force present and persuasive from the moment of human conception or the Good Inclination, which does not express itself until a person is thirteen years of age. A righteous individual, we learn, is one who does not put credence in the Evil Inclination, but rather, waits for the arrival of the Good. While those who follow the Evil Inclination shall certainly suffer in the World to Come, the righteous are made to suffer trials and afflictions in this world, precisely because they do not associate with the Other Side, whose realm this is. Yet God will the deliver the righteous from all ills. As He did for Jacob, God protects the righteous from severe judgment by removing them from the world at the time of judgment, or by postponing judgment.

THE RELEVANCE OF THE PASSAGE:

Living in a dimension of time and space, we invariably fall under the delusion that our negative behavior bears fruit, while positive deeds go unrewarded. This illusion is fueled by our concept of time, which delays both judgment and reward. Our concepts of space and separation redirect due judgments and Light to different areas of our lives. Thus, we might behave unethically in business and reap financial reward. Judgment might then be directed towards our health, but we may fail to see a connection, believing instead that life is chaotic and random. Likewise, we might conduct our business affairs justly and honorably, yet profits fail to rise. However, we fail to notice that our children "“ who represent true fulfillment "“ have suddenly drawn closer to us. Or previous negative behavior may have destined us for chaos involving an auto accident [God Forbid], but the Light generated from a sharing action performed many years earlier averts catastrophe, without any awareness on our part of what might have been. All this is intended to allow us to exercise free will and to play an active role in our own fulfillment. This passage illuminates the forces of cause and effect, so that we may live with them in harmony. We gain time protection, time to change our ways before the severe judgments owed us are executed.

Pasook 1. from the Zohar Sulam Commentary on Parasha Vayeshev

וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן. רִבִּי חִיָּיא פְּתַח וַאֲמַר, רַבּוֹת רָעוֹת צַדִּיק וּמִכֻּלָּם יַצִּילֶנוּ יי'. תָּא חֲזֵי, כַּמָּה מְקַטְרְגִין אִית לֵיהּ לְבַּר נָשׁ, מִיּוֹמָא דְּקוּדְשָׁא בְּרִיךְ הוּא יְהַב בֵּיהּ נִשְׁמָתָא בְּהַאי עַלְמָא, דְּכֵיוָן דְּנָפֵיק בַּר נָשׁ לַאֲוִירָא דְעַלְמָא, מִיָּד אִזְדַּמַּן לְאִשְׁתַּתְּפָא בַּהֲדֵיהּ יֵצֶר הָרָע, כְּמָה דְאִתְּמָר, דִּכְתִיב לַפֶּתַח חַטָּאת רוֹבֵץ וגו'. וּכְדֵין אִשְׁתַּתַּף בַּהֲדֵיהּ יֵצֶר הָרָע.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"And Jacob dwelt in the land in which his father sojourned, in the land of Canaan" (Beresheet 37:1). Rabbi Chiya opened the discussion with the verse, "Many are the afflictions of the righteous, and Hashem delivers him out of them all" (Tehilim 34:20). Come and behold, how many enemies a man must face from the day that the Holy One, blessed be He, gives him a soul in this world. As soon as man comes into the world, the Evil Inclination is immediately ready to join him, as it is written, "sin crouches at the door" (Beresheet 4:7), because that is when the Evil Inclination associates with him.

chanoch's Commentary

The evil inclination enters the body at the same moment that the body enters the physical world at its birth. It is given a 13 year head start to influence the body versus the good inclination which comes into the body at the 13th year. Why did HaShem set the system up that way? I have not heard or read a reason for this yet it is quite significant. As it says in Psalms and Proverbs the foolish king - Satan has greater influence initially since there is no good influence on the body except whatever influence parents and siblings exert on that body / soull combination. This initial head start causes the person to have the comfort zone of listening to the evil inclination. So when the good inclination starts speaking to the body/soul combination it is much harder to hear this speaking.

Pasook 2. from the Zohar Sulam Commentary on Parasha Vayeshev

וְתָּא חֲזֵי דְּהָכֵי הוּא, דְּהָא בְּעִירֵי, מִיּוֹמָא דְּאִתְיַלִּידוּ, כֻּלְּהוּ נָטְרֵי גַרְמַיְיהוּ, וְעָרְקִין מִן גּוֹ נוּרָא, וּמִן כָּל אַתְרִין בִּישִׁין. וּבַר נָשׁ, מִיָּד אָתֵי לַאֲרָמָא גַּרְמֵיהּ גּוֹ נוּרָא, בְּגִין דְּיֵצֶר הָרָע שָׁארֵי בְּגַוֵּיהּ, וּמִיָּד אַסְטֵי לֵיהּ לְאָרְחָא בִישָׁא.

Transliteration

Translation

Come and behold, this is true. From the day of birth, beasts protect themselves by fleeing from fire and evil places. WHEN HE IS BORN, man immediately flings himself into the fire because the Evil Inclination dwells within him and immediately prompts him to follow the path of evil.

chanoch's Commentary

Man is the only animal that has little memory of instinctive actions. As such man is guided by his curiosity which is an aspect of the evil inclination. Thus man runs toward a fire which can mean his personal destruction while all animals have instincts toward self preservation. In the western world man is proud of his curiosity never considering the issues of possible self destructive behavior. consider the steps being taken to modify genes. There is some discussion about the ethics involved which is a code word to consider the impact of potential harm; yet this discussion is falling into the familiar pattern to wait until the destruction occurs prior to taking actions. Is this the evil inclination at work? Yes. Remember the goal of the evil inclination is not to win but to lengthen the process. When these discussions are thought of as ethics and morals we loose the war since it is about How the system works not morals and ethics.

Pasook 3. from the Zohar Sulam Commentary on Parasha Vayeshev

וְאוֹקִימְנָא, דִּכְתִיב טוֹב יֶלֶד מִסְכֵּן וְחָכָם מִמֶּלֶךְ זָקֵן וּכְסִיל אֲשֶׁר לֹא יָדַע לְהִזָּהֵר עוֹד. טוֹב יֶלֶד: דָּא הוּא יֵצֶר טוֹב, דְּהוּא יֶלֶד, מִיּוֹמִין זְעִירִין עִמֵּיהּ דְּבַּר נָשׁ, דְּהָא מִתְּלֵיסַר שְׁנִין וָאֵילָךְ, כְּמָה דְאִתְּמָר.

Transliteration

Translation

For we have learned that it says, "Better is a poor and wise child than an old and foolish king who knows not how to take care of himself" (Kohelet 4:13). "Better is a child," because a child represents the Good Inclination; it has been with man for only a short time. Since the age of thirteen years and onward, IT IS WITH MAN, as we have already learned.

chanoch's Commentary

See my comments above.

Pasook 4. from the Zohar Sulam Commentary on Parasha Vayeshev

מִמֶּלֶךְ זָקֵן וּכְסִיל, מִמֶּלֶךְ: דָּא הוּא יֵצֶר הָרָע, דְּאִיהוּ אִקְרֵי מֶלֶךְ, וְשַׁלִּיט בְּעַלְמָא עַל בְּנֵי נָשָׁא. זָקֵן וּכְסִיל, דְּאִיהוּ זָקֵן וַדַּאי, כְּמָה דְאוֹקְמוּהָ, דְּכַד אִתְיְלֵיד בַּר נָשׁ וְנָפֵיק לַאֲוִירָא דְעַלְמָא, אִיהוּ אִזְדַּמַּן עִמֵּיהּ דְּבַּר נָשׁ, וְע"ד אִיהוּ מֶלֶךְ זָקֵן וּכְסִיל.

Transliteration

Translation

In the verse, "...than an old and foolish king" (Kohelet 4:13), "king" refers to the Evil Inclination which is called a 'king' and 'ruler of people in the world'. It is certainly "old," and "foolish," because as soon as man is born and comes into the world, it lives with him. Hence, it is an "old and foolish king."

chanoch's Commentary

It is "old" is clear. It is foolish is not clear. We must understand what is the purpose of the world. It is too allow us to remove Bread of Shame. By acting with the premise that physical pleasure is the goal the evil inclination show s us a foolish goal as being good for each person. Each person who falls to this influence is demonstrating their own foolishness.

Pasook 5. from the Zohar Sulam Commentary on Parasha Vayeshev

אֲשֶׁר לֹא יָדַע לְהִזָּהֵר עוֹד, לְהַזְהִיר לָא כְתִיב, אֶלָּא לְהִזָּהֵר, בְּגִין דְּאִיהוּ כְסִיל, וַעֲלֵיהּ אֲמַר שְׁלֹמֹה ע"ה, וְהַכְּסִיל בַּחֹשֶׁךְ הוֹלֵךְ, דְּהָא מֵסּוּסִיתָא דְּחֹשֶׁךְ קָא אַתְיָא, וְלֵית לֵיהּ נְהוֹרָא לְעָלְמִין.

Transliteration

Translation

Further it reads, "who knows not how to take care of himself." It is not written, 'to take care of others', but, "to take care of himself." Why? Because it is foolish. About it, Solomon said, "and the fool walks in darkness" (Kohelet 2:14), because it comes from the refuse of darkness and will never have light. BUT HE WHO DOES NOT KNOW HOW TO TAKE CARE OF OTHERS IS NOT YET CONSIDERED FOOLISH.

chanoch's Commentary

The question asked by the Zohar is not a typical question that a human asks himself. Does a baby learn to take care of itself? Yes - sometimes not a good way to care for himself but still how to care for himself in some way. Look at the example of food. Children don't know what food is healthy although instinct of what a child likes is what is good for them does allow the child to grow to a larger size. eventually the child learns to not eat so much sugar or other nutrients. Do manufacturers of processed food have a responsibility to make sure the food is healthy as well as fulfilling? That is the hint in Rabbi Ashlags addition to the Zohar with the question about taking care of others.

Pasook 6. from the Zohar Sulam Commentary on Parasha Vayeshev

רִבִּי שִׁמְעוֹן אֲמַר, תָּא חֲזֵי, כְּתִיב טוֹב יֶלֶד מִסְכֵּן וְחָכָם, מַאן יֶלֶד מִסְכֵּן, הָא אוֹקְמוּהָ וְאִתְּמָר, דְּאִיהוּ יֵצֶר טוֹב, אֲבָל טוֹב יֶלֶד, הה"ד נַעַר הָיִיתִי גַּם זָקַנְתִּי, וְדָא הוּא נַעַר, דְּאִיהוּ יֶלֶד. מִסְכֵּן: דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם. וְאַמַּאי אִקְרֵי נַעַר. בְּגִין דְּאִית לֵיהּ חַדְתּוּ דְסִיהֲרָא, דְּמִתְחַדְּשָׁא תָּדִיר, וְתָדִיר אִיהוּ יֶלֶד מִסְכֵּן, כְּמָה דַּאֲמָרָן. וְחָכָם: בְּגִין דְּחָכְמָה שַׁרְיָא בֵּיהּ.

Transliteration

Translation

Rabbi Shimon said, Come and behold. It is written, "Better is a poor and wise child." AND HE ASKS, Who is a poor child? AND HE REPLIES, It has been explained, and we learned he is the Good Inclination. But "better is a child," as it is written, "I have been young, and now am old" (Tehilim 37:25). This is the lad who is a poor child and owns nothing. Why is he called a lad? Because he is constantly renewed, like the moon. He is also "a wise child," because wisdom dwells within him.

chanoch's Commentary

This pasuk does not seem to have a purpose in and of itself. Why do we need to know that human beings are children? Because we are and do not think we are!!!!

Pasook 7. from the Zohar Sulam Commentary on Parasha Vayeshev

מִמֶּלֶךְ זָקֵן, דָּא הוּא יֵצֶר הָרָע, כְּמָה דְאִתְּמָר, דְּהָא מִן יוֹמָא דַּהֲוָה, לָא נְפַק מִמְּסָאֲבוּתֵיהּ לְעָלְמִין, וְאִיהוּ כְסִיל, דְּכָל אָרְחוֹי אִינוּן לְאֹרַח בִּישָׁא, וְאָזֵיל וְסָטֵי לִבְנֵי נְשָׁא, וְלָא יְדַע לְאִזְדַּהֲרָא, וְאִיהוּ אָתֵי עִם בַּר נָשׁ בְּתִסְקוֹפִין, בְּגִין לְאַסְטָאָה לוֹן מֵאֹרַח טָבָא, לְאֹרַח בִּישָׁא.

Transliteration

Translation

"Than an old king" refers to the Evil Inclination, WHICH STANDS IN CONTRAST TO METATRON AND IS CALLED A 'SCOUNDREL'. As we have learned, it never departed from its impure ways from the day it was created. It is foolish, as all its ways lead to evil. It deludes people and does not know how to take care of itself. It accuses people falsely and misleads them from the path of good to the path of wickedness.

chanoch's Commentary

Why does the negative system do this? Because that is the task given to it by the Creator. So why is it considered foolish? Because it should know that it is better to yearn after spirituality rather than physicality as it has followed for Millennium.

Pasook 8. from the Zohar Sulam Commentary on Parasha Vayeshev

תָּא חֲזֵי, עַל דָּא אַקְדִים עִם בַּר נָשׁ בְּיוֹמָא דְאִתְיְלֵיד, בְּגִין דִּיהֵימִין לֵיהּ, דְּהָא כַּד אָתֵי יֵצֶר טוֹב, לָא יָכֵיל בַּר נָשׁ לִמְהֵימְנָא לֵיהּ, וְדָמֵי עֲלֵיהּ כְּמָטוֹלָא, כְּגַוְונָא דָא תָּנִינָן, מַאן הוּא רָשָׁע עָרוּם, דָּא הוּא מַאן דְּאַקְדֵּים לְאַטְעָנָא מִלּוֹי לְקַמֵּי דַיְינָא, עַד לָא יֵיתֵי חַבְרֵיהּ מָארֵי דְדִינָא, כד"א צַדִּיק הָרִאשׁוֹן בְּרִיבוֹ וגו'.

Transliteration

Translation

Come and behold, this is why THE EVIL INCLINATION comes early TO JOIN with man, from the day he is born, so that man will believe in it. Later, when the Good Inclination arrives, man will find it difficult to believe in it, AND ITS WORDS will seem burdensome. Similarly, we have learned that he who is a subtle evil monger hastens to plead his case in front of a judge before the arrival of his colleague, the litigant, as written, "The one who pleads first seems to be in the right" (Mishlei 18:17).

chanoch's Commentary

The pasuk does not explain why the evil inclination comes early only that it does. It is describing the effect rather than the cause. This is unusual in the Zohar. One needs to contemplate why this is true.

Pasook 9. from the Zohar Sulam Commentary on Parasha Vayeshev

כְּגַוְונָא דָא הַאי רָשָׁע עָרוּם, כד"א וְהַנָּחָשׁ הָיָה עָרוּם, וְהוּא אַקְדֵּים וְשָׁרֵי עִמֵּיהּ דְּבַּר נָשׁ, עַד לָא יֵיתֵי חַבְרֵיהּ לְאַשְׁרָאָה עֲלֵיהּ. וּבְגִין דְּאִיהוּ אַקְדִּים, וְהָא אַטְעִין טַעֲנָתֵיהּ עִמֵּיהּ, כַּד אָתֵי חַבְרֵיהּ דְּאִיהוּ יֵצֶר הַטּוֹב, אַבְאֵישׁ לֵיהּ לְבַּר נָשׁ בַּהֲדֵיהּ, וְלָא יָכֵיל לְזָקְפָא רֵישֵׁיהּ, כְּאִילּוּ אַטְעֵין עַל כִּתְפֵיהּ, כָּל מָטוֹלִין דְּעַלְמָא, בְּגִין הַהוּא רָשָׁע עָרוּם דְאַקְדִּים עִמֵּיהּ, וְע"ד אֲמַר שְׁלֹמֹה וְחָכְמַת הַמִּסְכֵּן בְּזוּיָה, וּדְבָרָיו אֵינָם נִשְׁמָעִים, בְּגִין דְּהָא אַקְדִים אָחֳרָא.

Transliteration

Translation

This evil monger IS THE EVIL INCLINATION. As written, "The serpent was craftier" (Beresheet 3:2). He, too, hurries to dwell in man before his colleague, THE GOOD INCLINATION, comes to dwell in him. And because he arrived early to plead his case, when, his colleague, who is the Good Inclination, comes later, it is difficult for man to unite with it! And he cannot raise his head, as if he carried on his shoulders all the burdens of the world. All this is because the Evil One came first. Of this, Solomon said, "The Poor man's wisdom is despised and his words are not heard" (Kohelet 9:16), because the other one arrived earlier.

chanoch's Commentary

This pasuk is stressing the issue of who is being heard and explaining how difficult it is to learn from the good inclination.

Pasook 10. from the Zohar Sulam Commentary on Parasha Vayeshev

וְע"ד, כָּל דַּיָּינָא דְּקַבֵּיל מִבַּר נָשׁ מִלָּה, עַד לָא יֵיתֵי חַבְרֵיהּ, כְּאִילּוּ מְקַבֵּל עֲלֵיהּ טַעֲוָוא אָחֳרָא לִמְהֵימְנוּתָא, אֶלָּא וּבָא רֵעֵהוּ וַחֲקָרוֹ, וְדָא הוּא אֹרַח דְּבַר נָשׁ זַכָּאָה, דְּהָא בַּר נָשׁ זַכָּאָה, דָּא הוּא דְּלָא הֵימִין לְהַהוּא רָשָׁע עָרוּם דְּיֵצֶר הָרָע, עַד דְּיֵיתֵי חַבְרֵיהּ דְּאִיהוּ יֵצֶר טוֹב. וּבְגִין דָא, בְּנֵי נָשָׁא אִינוּן כָּשְׁלִין לְעַלְמָא דְאָתֵי.

Transliteration

Translation

Subsequently, for any judge who accepts the words of a litigant before his colleague arrives, it is as if he accepts another deity to believe in. But, "his neighbor comes forward, and sifts his case" (Mishlei 18:17), WHICH MEANS ONLY AFTER HIS COLLEAGUE COMES SHOULD HE HEAR HIS WORDS. This is the way of a righteous man because a righteous man does not believe the subtle evil monger, who is the Evil Inclination, even if he hastens to plead his case before the arrival of his colleague, the Good Inclination. SO IT FULFILLS THE VERSE, "AND HIS NEIGHBOR COMES FORWARD, AND SIFTS HIS CASE." And with this act, people fail TO MERIT the World to Come.

chanoch's Commentary

This pasuk describes children who start to become psychotic or other problems since they listen to the evil inclination and refuse to hear the good inclination when it arrives. It is hard to hear the good inclination but not impossible except for the psychotic.

Pasook 11. from the Zohar Sulam Commentary on Parasha Vayeshev

אֲבָל הַהוּא זַכָּאָה, דְּאִיהוּ דָּחֵיל לְמָארֵיהּ, כַּמָּה בִּישִׁין סָבִיל בְּהַאי עַלְמָא, בְּגִין דְּלָא יְהֵימָן, וְלָא יִשְׁתַּתַּף בְּהַהוּא יֵצֶר הָרָע, וְקוּדְשָׁא בְּרִיךְ הוּא שֵׁזֵיב לֵיהּ מִכֻּלְּהוּ, הה"ד רַבּוֹת רָעוֹת צַדִּיק וּמִכֻּלָּם יַצִּילֶנוּ יי'. רַבּוֹת רָעוֹת לַצַּדִּיק לָא כְתִיב אֶלָּא צַדִּיק, בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵיהּ, וּבְגִין כָּך, קוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהַהוּא בַּר נָשׁ, וְשֵׁזֵיב לֵיהּ מִכֹּלָּא, בְּהַאי עַלְמָא וּבְעַלְמָא דְאָתֵי, זַכָּאָה חוּלָקֵיהּ.

Transliteration

Translation

But the righteous man who fears his Master suffers many afflictions in this world in order not to believe in and join the Evil Inclination. And the Holy One, blessed be He, saves him from them all. As it is written, "Many are the afflictions of the righteous, and Hashem delivers him out of them all" (Tehilim 34:20). Note that it is literally written, "Many afflictions to the righteous," and not 'BUT MANY ARE THE AFFLICTIONS OF the righteous.' THIS SIGNIFIES THAT WHOEVER SUFFERS MANY AFFLICTIONS IS RIGHTEOUS because the Holy One, blessed be He, cares for him BECAUSE THE AFFLICTIONS HE SUFFERS ALIENATE HIM FROM THE EVIL INCLINATION. For this reason, the Holy One, blessed be He, cares for this man and delivers him from all in this world and the World to Come. Happy is his lot.

chanoch's Commentary

People who are afflicted are righteous but only when they accept the afflictions with love and as love of the Creator.

Pasook 12. from the Zohar Sulam Commentary on Parasha Vayeshev

תָּא חֲזֵי, כַּמָּה בִּישִׁין עָבְרוּ עֲלֵיהּ דְּיַעֲקֹב, בְּגִין דְּלָא יִתְדַּבַּק בְּהַהוּא יֵצֶר הָרָע, וְיִתְרַחֵק מֵחוּלָקֵיהּ, וּבְגִין כָּך סָבִיל כַּמָּה עֳנָשִׁין, כַּמָּה בִּישִׁין, וְלָא שָׁקִיט. פְּתַח וַאֲמַר, לֹא שָׁלַוְתִּי וְלֹא שָׁקַטְתִּי וְלֹא נַחְתִּי וַיָּבֹא רֹגֶז. תָּא חֲזֵי, כַּמָּה בִּישִׁין סָבְלִין צַדִּיקַיָא בְּהַאי עַלְמָא, בִּישִׁין עַל בִּישִׁין, כְּאֵבִין עַל כְּאֵבִין, בְּגִין לְמִזְכֵּי לוֹן לְעַלְמָא דְאָתֵי.

Transliteration

Translation

Come and behold, how many afflictions befell Jacob to keep him from becoming infected by the Evil Inclination and to keep it distant from his lot. That is why he suffered punishments and afflictions, and had no quiet repose. He said, "I had no repose, nor had I rest, nor was I quiet; yet trouble came" (Iyov 3:26). Come and behold, how many afflictions do the righteous suffer in this world. Trouble after trouble, pain after pain, so that they can merit the World to Come.

chanoch's Commentary

This pasuk is clear as written.

Pasook 13. from the Zohar Sulam Commentary on Parasha Vayeshev

יַעֲקֹב כַּמָּה סָבִיל, בִּישִׁין עַל בִּישִׁין תָּדִיר, כד"א לֹא שָׁלַוְתִּי: בְּבֵיתָא דְלָבָן, וְלָא יָכֵילְנָא לְאִשְׁתֵּזָבָא מִנֵּיהּ. וְלֹא שָׁקַטְתִּי: מֵעֵשָׂו, מֵהַהוּא צַעֲרָא דְּצִעֵר לִי, הַהוּא מְמַנָּא דִילֵיהּ, וּלְבָתַר דְּחִילוּ דְעֵשָׂו. וְלֹא נַחְתִּי: מִן דִּינָה, וּמִן שְׁכֶם.

Transliteration

Translation

How many afflictions did Jacob have to suffer! As it is written, "I had no repose" in Laban's house, and I could not escape from him. "Nor had I rest" because of that suffering that Esau's minister inflicted on me. And after that, there was the fear of Esau HIMSELF. "Nor was I quiet," on account of Dinah and Shchem.

chanoch's Commentary

In effect these words are a complaint - not a complaint of a normal person but a complaint of a righteous person.

Pasook 14. from the Zohar Sulam Commentary on Parasha Vayeshev

וַיָּבֹא רֹגֶז: דָּא רוֹגְזָא וְעִרְבּוּבְיָא דְיוֹסֵף, דְּאִיהוּ קַשְׁיָא מִכֻּלְּהוּ, מִגּוֹ רְחִימוּתָא דְיַעֲקֹב לְגַבֵּי דְיוֹסֵף, דְּאִיהוּ רָזָא דִבְרִית, עָאל בְּמִצְרַיִם, בְּגִין דִּלְבָתַר כְּתִיב, וָאֶזְכֹּר אֶת בְּרִיתִי לְאִשְׁתַּכָּחָא שְׁכִינְתָּא תַּמָּן בַּהֲדֵיהּ.

Transliteration

Translation

"Yet trouble came." It was the trouble and confusion about Joseph, which was the hardest affliction of all. Why? Because Jacob loved Joseph, who is the secret of the Covenant through which JACOB entered Egypt. THAT IS WHY JACOB LOVED HIM SO MUCH, BECAUSE after this, it is written, "I remembered my covenant" (Beresheet 9:15). THE WHOLE REDEMPTION WAS FOR HIS SAKE, because the Shechinah was there with him, with the Covenant, who is Joseph. Thus, the confusion about Joseph was harder on him than all other afflictions that befell him.

chanoch's Commentary

We can ask why each of these items of chaos happened to Jacob. What did he do wrong? What is his mistake? Yet the essential reason is the need to grow the children of Israel into a nation and that can only be accomplished through hardship and limitation. A child can only grow to its greatest potential through hardship and chaos.

Pasook 15. from the Zohar Sulam Commentary on Parasha Vayeshev

וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן, רִבִּי יוֹסֵי פְּתַח הַצַּדִּיק אָבַד וְאֵין אִישׁ שָׂם עַל לֵב וְאַנְשֵׁי חֶסֶד נֱסָפִים בְּאֵין מֵבִין כִּי מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק. הַצַּדִּיק אָבַד, בְּזִמְנָא דְקוּדְשָׁא בְּרִיךְ הוּא אַשְׁגַּח בְּעַלְמָא, וְלָא הֲוֵי עַלְמָא כִּדְקָא יָאוֹת, וְאִזְדַּמַּן דִּינָא לְשַׁרְיָא עַל עַלְמָא, כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא, נָטֵיל זַכָּאָה דְּאִשְׁתַּכַּח בֵּינַיְיהוּ, בְּגִין דְּיִשְׁרֵי דִּינָא עַל כֻּלְּהוּ אָחֳרָנִין, וְלָא יִשְׁתַּכַּח מַאן דְּיָגֵין עֲלַיְיהוּ.

Transliteration

Translation

"And Jacob dwelt in the land in which his father had sojourned, in the land of Canaan." Rabbi Yosi opened the discussion with the verse, "The righteous perishes, and no man lays it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come" (Yeshayah 57:1). "The righteous perishes" when the Holy One, blessed be He, looks on the world and it is not as it should be, and Judgment falls on the world. Then the righteous among them is taken away so that the Judgment will fall only on the others, who will have no protection.

chanoch's Commentary

I have learned elsewhere in the Zohar that sometimes the judgment falls on the Tzadik rather than the world. Here it is saying the Tzadik leaves the world so it does not have to experience the chaos. It is relative to the need of the Tikune of the Tzadik. In the case of jacob and the children - leaders of the Tribes they left the world.

Pasook 16. from the Zohar Sulam Commentary on Parasha Vayeshev

דְּהָא כָּל זִמְנָא דְּזַכָּאָה שָׁארֵי בְּעַלְמָא, דִּינָא לָא יָכֵיל לְשַׁלְטָאָה עַל עַלְמָא. מְנָלָן מִמֹּשֶׁה, דִּכְתִיב וַיֹּאמֶר לְהַשְׁמִידָם לוּלֵי מֹשֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו וגו'. וּבְגִין כָּךְ, קוּדְשָׁא בְּרִיךְ הוּא, נָטֵיל לְזַכָּאָה מִבֵּינַיְיהוּ, וְסַלֵּיק לֵיהּ מֵעַלְמָא, וּכְדֵין אִתְפְּרַע וְגָבֵי דִילֵיהּ. סוֹפֵיהּ דִּקְרָא, כִּי מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק, עַד דְּלָא יֵיתֵי רָעָה לְשַׁלְטָאָה עַל עַלְמָא, נֶאֱסַף הַצַּדִּיק. דָּבָר אַחֵר, כִּי מִפְּנֵי הָרָעָה: דָּא יֵצֶר הָרָע.

Transliteration

Translation

As long as the righteous dwells in this world, Judgment can not be handed down on it. What is the origin of this principle? Moses, as it is written, "He said that He would destroy them, had not Moses His chosen one stood before Him in the breach" (Tehilim 106:23). Thus, the Holy One, blessed be He, takes the righteous from among them and elevates them from this world. Only then does He receive His due retribution from the others as the last part of the passage reads, "The righteous is taken away from the evil to come." THIS MEANS THAT before evil comes to rule the world, the righteous is taken away. Another explanation is that "from the evil" refers to the Evil Inclination, WHICH CORRUPTED AND MISLED THE WORLD.

chanoch's Commentary

This pasuk is clear as written.

Pasook 17. from the Zohar Sulam Commentary on Parasha Vayeshev

תָּא חֲזֵי, יַעֲקֹב שְׁלִימוּ דַאֲבָהָן הֲוָה, וְאִיהוּ קָאֵי לְקָיְימָא בְּגָלוּתָא, אֲבָל מִגּוֹ דְּאִיהוּ צַדִּיק, אִתְעַכַּב דִּינָא, דְּלָא שָׁלְטָא בְּעַלְמָא, דְּהָא כָּל יוֹמֵי דְיַעֲקֹב, לָא שָׁרָא דִּינָא עַל עַלְמָא, וְכַפְנָא אִתְבַּטְלַת.

Transliteration

Translation

Come and behold, Jacob was the perfection of the Fathers. He was about to be sent into exile, but he was righteous, so Judgment was withheld and did not control the world. Thus, Judgment did not befall the world through all of Jacob's days, and the famine ended.

chanoch's Commentary

The famine lasted two years not 7.

Pasook 18. from the Zohar Sulam Commentary on Parasha Vayeshev

וְאוֹף הָכֵי בְּיוֹמוֹי דְיוֹסֵף, דְּאִיהוּ דְּיוֹקְנָא דַּאֲבוֹי, לָא שְׁרָא גָלוּתָא, בְּגִין דְּאִיהוּ אָגֵין עֲלַיְיהוּ, כָּל יוֹמוֹי, כֵּיוָן דְּאִיהוּ מֵת, מִיָּד שְׁרָא עֲלַיְיהוּ גָלוּתָא, כד"א וַיָּמָת יוֹסֵף וגו', וּסְמִיךְ לֵיהּ, הָבָה נִתְחַכְּמָה לוֹ. וּכְתִיב וַיְמָרֲרוּ אֶת חַיֵּיהֶם בַּעֲבוֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וגו'.

Transliteration

Translation

Similarly, in the days of Joseph, who had his father's image, exile was avoided because he protected them throughout his life. But when he died, exile immediately befell them, as it is written, "And Joseph died" (Shemot 1:6) which is followed by, "Come, let us deal wisely with them" (Ibid. 10), and "they made their lives bitter with hard bondage, in mortar, and in brick..." (Ibid. 14).

chanoch's Commentary

Again the verse is clear as written.

Pasook 19. from the Zohar Sulam Commentary on Parasha Vayeshev

כְּגַוְונָא דָא, בְּכָל אֲתַר דְּשַׁרְיָא זַכָּאָה בְּעַלְמָא, בְּגִינֵיהּ קוּדְשָׁא בְּרִיךְ הוּא יָגֵין עַל עַלְמָא, וְכָל זִמְנָא דְּאִיהוּ קַיָּים, דִּינָא לָא שָׁרְיָא עַל עַלְמָא, וְהָא אִתְּמָר.

Transliteration

Translation

Similarly, wherever a righteous person dwells in the world, the Holy One, blessed be He, protects the world for his sake. And as long as he is alive, Judgment cannot befall the world, as we have learned.

chanoch's Commentary

Let us reinforce this information in our own lives. stay alive be righteous and protect our children.

Pasook 20. from the Zohar Sulam Commentary on Parasha Vayeshev

תָּא חֲזֵי, וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו, מַאי מְגוּרֵי אָבִיו, כד"א מָגוֹר מִסָבִיב, דְּכָל יוֹמוֹי הֲוָה דָחֵיל וַהֲוָה בִּדְחִילוּ. וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו. רִבִּי אֶלְעָזָר אֲמַר, דְאִתְקַשַּׁר וִיתֵיב, בְּהַהוּא אֲתַר דְּאִתְאֲחֵיד בַּחֹשֶׁךְ. אֶרֶץ מְגוּרֵי אָבִיו דַּיְיקָא. בְּאֶרֶץ כְּנָעַן, אִתְקַשַּׁר אַתְרָא בְּאַתְרֵיהּ. מְגוּרֵי אָבִיו: דָּא דִינָא קַשְׁיָא. בְּאֶרֶץ מְגוּרֵי אָבִיו, כְּמָה דְאִתְּמָר הַהוּא דִינָא רַפְיָא, דְּאִיהִי אֶרֶץ, דְּאִתְאַחֵיד מִן דִּינָא קַשְׁיָא, וּבֵיהּ אִתְיַשֵּׂב יַעֲקֹב, וְאִתְאַחֵיד בֵּיהּ.

Transliteration

Translation

Come and behold, it is written, "And Jacob dwelt in the land in which his father sojourned" (Beresheet 37:1). HE ASKS, What is meant by "his father sojourned (Heb. megurei)"? AND HE REPLIED, Terror (Heb. magor) from every side, because he was anxious and afraid all his days. Rabbi Elazar said, "And Jacob dwelt" in this place that was unified with darkness. "The land in which his father sojourned" means precisely THIS PANIC AND FEAR OF HIS FATHER, ISAAC, WHO IS THE LEFT COLUMN. "In the land of Canaan" alludes to a place connected to its proper location, which means that the Nukva is called 'land.' When She is connected to the Left Column, who was the father of Jacob, She is called the 'Land of Canaan'. As it was said, a place attached to its proper location, which means that the land of Canaan is connected to the land of his father's sojourning, which is the Left Column. "His father sojourned" is Harsh Judgment, AS IT IS THE SECRET OF THE LEFT COLUMN OF ZEIR ANPIN. The "land in which his father sojourned" is A LAND OF Weak Judgment, as we have learned. This is land that is joined with and emerges from Harsh Judgment, WHICH IS THE LEFT COLUMN. Jacob dwelt in, and held on to, this land.

chanoch's Commentary

This pasuk is very deep and esoteric. Jacob is described as always in fear and Isaac is referred to the Fear as in power and strength. This is difficult to understand.

Zohar Vayeshev Sec 1 - Jacob Settled

Zohar Vayeshev - Section 1 - Jacob Settled

Zohar Sulam Commentary on Parasha Vayeshev Section 1

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