It is recommended to study the section prior to reading the Synopsis.
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.
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4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.
This section addresses the role of providence in the sale of Joseph to the Egyptians and illustrates our inability to interpret events and their causal relationships as positive or negative, since we are ignorant of their role in God's preordained design.
The selling of Joseph into slavery, and his subsequent rise from the status of prisoner to the second in command of Egypt, alludes to our ability to take control over the physical reality and triumph over our most base desires, thereby freeing our souls. The strength to accomplish this is aroused within us by the liberating Light set aflame by these Kabbalistic verses. In addition, we become more cognizant of our limited perspectives on life, particularly when hardships strike. Just as Joseph's imprisonment was a dire and tragic predicament that was eventually turned into triumph, our afflictions can be transformed into conquests given the right state of enlightened consciousness. That is, the foresight and wisdom to see beyond the immediate circumstances. Enlightenment is thus awakened in us by the lessons and Light emitted through the luminous letters of the Hebrew language appearing in this passage.
Pasook 102. from the Zohar Sulam Commentary on Parasha Vayeshev
וַיִּמְצָאֵהוּ אִישׁ וְהִנֵּה תֹעֶה בַּשָּׂדֶה וַיִּשְׁאָלֵהוּ הָאִישׁ לֵאמֹר מַה תְּבַקֵּשׁ. מַה כְּתִיב לְעֵילָא, וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף הֲלוֹא אַחֶיךָ רֹעִים בִּשְׁכֶם לְכָה וְאֶשְׁלָחֲךָ אֲלֵיהֶם. וְכִי יַעֲקֹב שְׁלֵימָא, דַּהֲוָה רָחֵים לֵיהּ לְיוֹסֵף מִכָּל בְּנוֹי, וְהוּא יָדַע דְּכָל אֲחוֹי הֲווֹ סָנְאִין לֵיהּ, אַמַּאי שַׁדַּר לֵיהּ לְגַבַּיְיהוּ, אֶלָּא אִיהוּ לָא חָשִׁיד עֲלַיְיהוּ, דַּהֲוָה יָדַע דְּכֻלְּהוּ הֲווֹ זַכָּאִין, וְלָא חָשִׁיד לוֹן, אֶלָּא גָּרֵים קוּדְשָׁא בְּרִיךְ הוּא כָּל דָּא, בְּגִין לְקַיְימָא גְּזֵרָה דִּגְזַר בֵּין הַבְּתָרִים.
"And a certain man found him, and behold, he was wandering in the field; and the man asked him, saying, 'What are you seeking?'" (Beresheet 37:15). It is written earlier: "And Yisrael said to Joseph, 'Do not your brothers feed the flock in Shchem? Come, and I will send you to them'" (Ibid. 13). Why did the perfected Jacob, who loved Joseph better than his other sons and knew that his brothers hated him, send Joseph to them? HE ANSWERS, Because he knew they were righteous, he did not distrust them. The Holy One, blessed be He, caused all this to carry out the decree He made TO ABRAHAM in the Covenant, between the pieces.
With Rabbi Ashlag's comments, this pasuk is clear as written. Jacob is directed to send Joseph to find his brothers for the purpose of manifesting the prophecy of the covenant between the pieces. Do you know the deep meaning of this covenant? Listen to the Jewish History Class 12 to learn more.
Pasook 103. from the Zohar Sulam Commentary on Parasha Vayeshev
אַשְׁכַּחְנָא בְּסִפְרֵי קַדְמָאי, דְּבָעְיָין אִלֵּין בְּנֵי יַעֲקֹב, לְשַׁלְּטָאָה עֲלוֹי, עַד לָא יֵחוֹת לְמִצְרַיִם, דְּאִילּוּ הוּא יֵחוֹת לְמִצְרַיִם וְאִינוּן לָא שָׁלְטוּ בֵּיהּ בְּקַדְמֵיתָא, יָכְלֵי מִצְרָאִי לְשַׁלְּטָאָה לְעָלְמִין עֲלַיְיהוּ דְּיִשְׂרָאֵל, וְאִתְקַיְימָא בֵּיהּ בְּיוֹסֵף, דְּאִזְדַּבַּן לְעַבְדָא, וְאִינוּן שָׁלְטוּ עֲלוֹי, וְאַף עַל גָּב דְּיוֹסֵף הֲוָה מַלְכָּא לְבָתַר, וּמִצְרָאֵי הֲווֹ עָבְדִין לֵיהּ, אִשְׁתַּכָּחוּ יִשְׂרָאֵל דְּשָׁלְטוּ עַל כֻּלְּהוּ.
We have found it stated in ancient books that it was imperative that the sons of Jacob have mastery over Joseph before he descended to Egypt. For if he had gone there before they dominated him, the Egyptians would have ruled over Yisrael in perpetuity, AND YISRAEL WOULD NOT HAVE BEEN ABLE TO LEAVE. THEREFORE, it came to pass that HIS BROTHERS were Joseph's masters and sold him as a slave. THUS, when Joseph was later crowned king of Egypt, Yisrael ruled over them all. FOR THEY OBTAINED MASTERY OVER JOSEPH, THEIR KING, BY SELLING HIM TO BE A SLAVE. IT WAS AS IF THEY RULED OVER THE EGYPTIANS THEMSELVES. THIS WEAKENED EGYPTIAN POWER AND ENABLED YISRAEL TO BE FREED FROM IT.
With Rabbi Ashlag's comments, this pasuk is clear as written. This is a profound pasuk. Understand this well. Who controls you?
Pasook 104. from the Zohar Sulam Commentary on Parasha Vayeshev
תָּא חֲזֵי, דְּיוֹסֵף דְּאִיהוּ בְּרִית עִלָאָה, כָּל זִמְנָא דְּאִתְקַיַּים בְּרִית, שְׁכִינְתָּא אִתְקַיַּים בַּהֲדַיְיהוּ דְיִשְׂרָאֵל בִּשְׁלָם, כִּדְקָא יָאוֹת, כֵּיוָן דְּאִסְתַּלַּק יוֹסֵף בְּרִית עִלָּאָה מֵעַלְמָא, כְּדֵין בְּרִית, שְׁכִינְתָּא, וְיִשְׂרָאֵל כֻּלְּהוּ בְּגָלוּתָא נָפְקוּ, וְהָא אוֹקִימְנָא דִּכְתִיב, וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרַיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף, וְכֹלָּא הֲוָה מֵעִם קוּדְשָׁא בְּרִיךְ הוּא, כִּדְקָא יָאוֹת.
Come and behold, Joseph was the Supernal Covenant, YESOD OF ZEIR ANPIN, and as long as the Covenant, JOSEPH, endured, the Shechinah lived within Yisrael in peace. Once Joseph, the Supernal Covenant, was gone from the world AND SOLD AS A SLAVE, the Covenant, the Shechinah, and Yisrael all went into exile. This has been explained in connection with the verse, "Now there arose a new king over Egypt, who knew not Joseph" (Shemot 1:8). THIS INDICATES THAT HIS RANK HAD BEEN REVOKED AND HE WENT INTO EXILE. The Holy One, blessed be He, caused all this, and it happened as it had to.
With Rabbi Ashlag's comments, this pasuk is clear as written. This pasuk is completely a different teaching than pasuk 103. This teaching is what is slavery? Slavery is a person devoid of free will. This is exile.
Pasook 105. from the Zohar Sulam Commentary on Parasha Vayeshev
תָּא חֲזֵי, וַיִּמְצָאֵהוּ אִישׁ, דָּא גַּבְרִיאֵל, וְאוֹקְמוּהָ כְּתִיב הָכָא וַיִּמְצָאֵהוּ אִישׁ, וּכְתִיב הָתָם וְהָאִישׁ גַּבְרִיאֵל אֲשֶׁר רָאִיתִי בֶחָזוֹן בַּתְּחִלָּה. וְהִנֵּה תוֹעֶה, בְּכֹלָּא תּוֹעֶה, דְּאַבְטַח עַל אֲחוֹי, דַּהֲוָה מִתְבַּע אַחְוָה דִלְהוֹן, וְלָא אַשְׁכַּח, וְתָבַע לְהוֹ, וְלָא אַשְׁכַּח. וְעַל דָּא תוֹעֶה בְּכֹלָּא, וְעַל דָּא וַיִּשְׁאָלֵהוּ הָאִישׁ לֵאמֹר מַה תְּבַקֵּשׁ.
"And a certain man found him" refers to Gabriel. It has been explained here that it is written, "And a certain man found him," and elsewhere it is written, "The man Gabriel, whom I had seen in the vision at the beginning" (Daniel 9:21). BY ANALOGY, WE LEARN THAT THE MAN IN THE FIRST SENTENCE IS ALSO GABRIEL, and "he was wandering" (Beresheet 37:15) in every way, for trusting his brothers, for seeking fraternity but not obtaining it, and for looking for them without finding them. Therefore, "the man asked him, saying, 'What are you seeking?'"
With Rabbi Ashlag's comments, this pasuk is clear as written. This pasuk asks you What are you seeking?
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