I sojourned with Lavan - vayishlach 2

Zohar Vayishlach - Section 2 - I Sojourned With Lavan

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

Zohar Sulam Commentary on Parasha Vayishlach Section 2

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:

Rabbi Yehuda begins a discussion of Jacob's message to Esau, "I have sojourned with Laban" interpreting Jacob's words as threatening to Esau, who desired to destroy Jacob. There follows a discussion of Laban, the universally feared magician and sorcerer who was powerless against Jacob, just as Bilaam was powerless when he tried to destroy the children of Yisrael with the same magical arts. The reason for their failure, we're told, is that the power of sorcery is subservient to the children of Yisrael and God. Finally, Rabbi Yosi interprets Jacob's message to Laban as indicating that Jacob humbled himself in order to divert Esau's attention from Jacob's true blessings, so that Esau would not harbor envy and hate for him.

Relevance of the Passage

The path of the Torah and the power of the Zohar empower us to rise above unseen mystical powers. The ego, however, is like a leg iron that anchors us to this physical dimension and its influences. Humility is a key trait that can unlock the shackles. This passage arouses humility, enabling us to avert the effects of negative cosmic forces. We elevate into the sphere of the supernal wisdoms, which protect and bless us in all our endeavors.

Pasook 21. from the Zohar Sulam Commentary on Parasha Vayishlach

וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה. מִיָּד פְּתַח יַעֲקֹב, לְאִתְהַפָּכָא לֵיהּ לְעַבְדָּא, בְּגִין דְּלָא יִסְתַּכַּל עֵשָׂו בְּאִינוּן בִּרְכָאן דְּבָרְכֵיהּ אֲבוֹי, דְּהָא יַעֲקֹב סָלֵיק לוֹן לְבָתַר, כִּדְקָא אֲמָרָן.

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 he commanded them, saying: 'Thus shall you speak to my lord Esau. Your servant Jacob says thus, I have sojourned with Laban, and stayed there until now'" (Beresheet 32:5). At once Jacob introduced himself as Esau's servant, so that Esau would not take heed of the blessings that his father bestowed on him. Jacob put them aside for the end of days.

chanoch's Commentary

Put them aside is a phrase that applies to the Blessings being used by Jacob's descendants.

Pasook 22. from the Zohar Sulam Commentary on Parasha Vayishlach

אֲמַר רִבִּי יְהוּדָה, מַאי חָמָא יַעֲקֹב דְּשַׁדַּר לֵיהּ לְעֵשָׂו, וַאֲמַר עִם לָבָן גַּרְתִּי, וְכִי מַה עָבֵיד בִּשְׁלִיחוּתֵיהּ דְּעֵשָׂו, מִלָּה דָא. אֶלָּא לָבָן הָאֲרַמִּי, קָלֵיהּ אָזֵיל בְּעַלְמָא, דְלָא הֲוָה בַּר נָשׁ דְּיִשְׁתְּזֵיב מִנֵּיהּ דְּהוּא הֲוָה חָרָשׁ בֶּחֳרָשִׁין, וְרַב בְּקוֹסְמִין, וַאֲבוֹי דִבְעוֹר הֲוָה, וּבְעוֹר אֲבוֹי דְבִלְעָם, דִּכְתִיב בִּלְעָם בֶּן בְּעוֹר הַקּוֹסֵם, וְלָבָן חָכָם בֶּחֳרָשִׁין וְקוֹסְמִין יַתִּיר מִכֻּלְּהוּ, וְעִם כָּל דָּא לָא יָכֵיל בְּיַעֲקֹב. וּבָעָא לְאוֹבָדָא לְיַעֲקֹב, בְּכַמָּה זַיְינִין, הה"ד אֲרַמִּי אוֹבֵד אָבִי.

Transliteration

Translation

Rabbi Yehuda asks, What did Jacob have in mind when he sent Esau a message reading, "I have sojourned with Laban?" Did this message accomplish anything regarding his mission to Esau? He answers, A rumor circulated that no one had ever escaped the clutches of Laban of Aram, as he was well versed in sorcery and wizardry. He was also the father of Beor, who in turn was the father of Bilaam. As it is written, "Bilaam the son of Beor the sorcerer" (Yehoshua 13:22). Yet although Laban was the greatest practitioner of sorcery and wizardry, he could not overcome Jacob, whom he attempted to annihilate in several ways, as it is written, "An Arammian wanted to destroy my father" (Devarim 26:5). And so he sent him the message, "I have sojourned with Laban," to make him aware of his power.

chanoch's Commentary

Understand how Jacob utilized the rumor mentioned in this pasuk to frighten Esau.

Pasook 23. from the Zohar Sulam Commentary on Parasha Vayishlach

אֲמַר רִבִּי אַבָּא, כּוּלֵי עַלְמָא הֲוֵוי יָדְעֵי, דְּלָבָן הֲוָה רַב חַכִּימִין וָחֳרָשִׁין וְקוֹסְמִין, וּמַאן דְּבָעֵי לְאוֹבָדָא בֶּחֳרָשׁוֹי, לָא אִשְׁתְּזֵיב מִנֵּיהּ, וְכָל מַה דְּיָדַע בִּלְעָם, מִנֵּיהּ הֲוָה. וּכְתִיב בֵּיהּ בְּבִלְעָם כִּי יָדַעְתִּי אֵת אֲשֶׁר תְּבָרֵךְ מְבֹרָךְ וַאֲשֶׁר תָּאֹר יוּאָר. וְכוּלֵי עַלְמָא הֲווֹ מִסְתָּפֵי מִלָּבָן וּמֵחֳרָשׁוֹי, וּמִלָּה קַדְמָאָה דְּשַׁדַּר יַעֲקֹב לְעֵשָׂו, אֲמַר עִם לָבָן גַּרְתִּי. וְאִי תֵימָא דִּזְעֵיר הֲוָה, יֶרַח אוֹ שַׁתָּא. לָאו הָכֵי, אֶלָּא וָאֵחַר עַד עָתָּה, עֶשְׂרִין שְׁנִין אִתְאֲחָרִית עִמֵּיהּ.

Transliteration

Translation

Rabbi Aba said, Everyone was aware that Laban was the best at sorcery and wizardry, and he could use sorcery to do away with anyone he wished. All that Bilaam knew came from Laban. Regarding Bilaam, it is written, "for I know that he whom you bless is blessed, and he whom you curse is cursed" (Bemidbar 22:6). Because everyone feared Laban and his sorcery, the first words that Jacob sent Esau were, "I have sojourned with Laban." In case Esau thought it was for a short period, perhaps a month or a year, Jacob advised, "and stayed there until now" twenty years did I stay with him.

chanoch's Commentary

This pasuk is clear as written.

Pasook 24. from the Zohar Sulam Commentary on Parasha Vayishlach

וְאִי תֵימָא דְּלָא סָלֵיק בְּיָדִי כְּלוּם, וַיְהִי לִי שׁוֹר וַחֲמוֹר, אִינוּן תְּרֵין גִּזְרֵי דִינִין, דְּכַד מִתְחַבְּרָן תַּרְוַויְיהוּ כַּחֲדָא, לָא מִתְחַבְּרָן אֶלָא לְאַבְאָשָׁא עַלְמָא, וּבְגִין כָּךְ כְּתִיב לֹא תַחֲרשׁ בְּשׁוֹר וּבַחֲמוֹר יַחְדָּו.

Transliteration

Translation

You may say that he gained nothing, but he said to him, "and I have oxen and donkeys" (Beresheet 32:6). These are sentences of judgment, that is, demons. When these two collaborate, they cooperate to harm the world, meaning it is not their nature to inflict damage except when they are joined. For this reason, it is written, "You shall not plow with an ox and a donkey together" (Devarim 22:10). For this causes these two demons, namely the ox and the donkey, to be joined, and to inflict damage on the world.

chanoch's Commentary

My understanding is that the animals and the spiritual level representing the code words are softer and harsher judgement levels. This is similar to the two days of Rosh HaShanah.

Pasook 25. from the Zohar Sulam Commentary on Parasha Vayishlach

צֹאן וְעֶבֶד וְשִׁפְחָה: אִלֵין אִינוּן כִּתְרֵי תַּתָּאֵי דִּקְטַל קוּדְשָׁא בְּרִיךְ הוּא בְּמִצְרַיִם, בְּכוֹר בְּהֵמָה, בְּכוֹר הַשְּׁבִי, בְּכוֹר הַשִּׁפְחָה, הה"ד צֹאן וְעֶבֶד וְשִׁפְחָה. מִיָּד מִסְתָּפֵי הֲוָה עֵשָׂו, וּנְפַק לָקֳדָמוּתֵיהּ, וּדְחִילוּ הֲוָה לֵיהּ מִיַּעֲקֹב, כְּמָה דַּהֲוָה לֵיהּ לְיַעֲקֹב מֵעֵשָׂו.

Transliteration

Translation

The verse, "flocks, and menservants, and women servants," refers to lower crowns of the Klipot, which the Holy One, blessed be He, slew in Egypt. They are called "the firstborn of cattle" (Shemot 12:29), "the firstborn of the captive" (Ibid.), and "the firstborn of the maidservant" (Shemot 11:5). Esau took fright and came toward him; he feared Jacob as much as Jacob feared him.

chanoch's Commentary

These code words are clearly understood by Esau and motivated the meeting / conflict. This is my opinion.

Pasook 26. from the Zohar Sulam Commentary on Parasha Vayishlach

לְבַּר נָשׁ דַּהֲוָה אָזֵיל בְּאָרְחָא, עַד דַּהֲוָה אָזֵיל, שְׁמַע עַל חַד לִסְטִים דַּהֲוָה כָּמַן בְּאָרְחָא, פָּגַע בֵּיהּ בַּר נָשׁ אָחֳרָא. אָמַר לוֹ מִמָּאן אַנְתְּ, אָמַר לוֹ מִפְּלוֹנִי לִגְיוֹן אֲנָא, אָמַר לוֹ סְטֵי לָךְ מִגַּבָּאי, דְּכָל מַאן דְּקָרֵיב בַּהֲדָאי, חַד חִוְיָא אֲנָא מַיְיתֵי, וְקָטֵיל לֵיהּ. אֲזַל הַהוּא בַּר נָשׁ לְהַהוּא לִגְיוֹן, אָמַר לוֹ חַד בַּר נָשׁ אָתֵי, וְכָל מַאן דִּי קָרֵיב בַּהֲדֵיהּ, נָשְׁכֵיהּ חַד חִוְיָא, דְּהוּא מַיְיתֵי וּמַיֵית.

Transliteration

Translation

This is like the story of a man who was walking along the road when he heard a robber was lurking along the way. When another man approached him, he asks, Where are you from? The man replied that he was from an army brigade. He said, Stay away from me. I have a snake that will kill anyone who approaches me. That man returned to the chief of the brigade, and said, There is a man coming who has a snake that bites and kills anyone who approaches him.

chanoch's Commentary

Why do you think the Zohar is bringing this metaphorical story at this point?

Pasook 27. from the Zohar Sulam Commentary on Parasha Vayishlach

שְׁמַע הַהוּא לִגְיוֹן וְדָחֵיל. אֲמַר, יָאוֹת דְּאֵזֵיל לְקִבְלֵיהּ, וְאִתְפַּיֵיס בַּהֲדֵיהּ. עַד דְּחָמָא לֵיהּ הַהוּא בַּר נָשׁ, אֲמַר וַוי, דְּהַשְׁתָּא יִקְטְלֵינֵיהּ הַהוּא לִגְיוֹן, שָׁארֵי סְגִיד וְכָרַע לְקִבְלֵיהּ, אֲמַר הַהוּא לִגְיוֹן, אִלְמָלֵא הֲוָה לֵיהּ בִּידֵיהּ חִוְיָא לְקָטְלָא, לָא סְגִיד כּוּלַי הַאי לְקִבְלִי, שָׁארֵי לִגְיוֹנָאָה לְאִתְגָּאָה, אֲמַר הוֹאִיל וְכָל כָּךְ כָּרַע לְקִבְלִי, לָא אֶקְטְלִינֵיהּ.

Transliteration

Translation

The chief heard and was frightened. He said, It is best to go meet and appease him. When the traveler saw the chief, he was afraid. He said, Woe is me. Now the chief will kill me. He began to bow and kneel before him. The chief then said, If he really had a snake that kills, he would not have bowed before me. Thus the chief regained his composure, and said, Since he bows so much before me, I shall spare him.

chanoch's Commentary

This pasuk is clear as written and needs no additional comment.

Pasook 28. from the Zohar Sulam Commentary on Parasha Vayishlach

כָּךְ אֲמַר יַעֲקֹב, עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה, עֶשְׂרִין שְׁנִין אִתְאֲחָרִית עִמֵּיהּ, וַאֲנָא מַיְיתֵי חִוְיָא, לְקָטְלָא בְּנֵי נָשָׁא. שְׁמַע עֵשָׂו, אֲמַר וַוי, מַאן יָקוּם קַמֵּיהּ, דְּהַשְׁתָּא יִקְטְלִינֵיהּ יַעֲקֹב בְּפוּמֵיהּ, שָׁארֵי נָפֵיק לָקֳדָמוּתֵיהּ, לְאִתְפַּיְיסָא עִמֵּיהּ.

Transliteration

Translation

This is why Jacob said, "I have sojourned with Laban, and stayed there until now." I lingered with him these twenty years, and I bring with me a snake, which kills people.' Esau heard this and said, 'Woe to me, who shall stand before him, for now Jacob shall kill me with his mouth.' He thought that because he overpowered Laban, Bilaam's grandfather, his strength was surely as great as that of Bilaam, of whom it is said, "for i know that he whom you bless is blessed, and he whom you curse is cursed," and he can kill with his mouth.' He then came out to meet him, to appease him.

chanoch's Commentary

This pasuk is clear as written.

Pasook 29. from the Zohar Sulam Commentary on Parasha Vayishlach

כֵּיוָן דְּחָמָא לֵיהּ, מַה כְּתִיב וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ, כֵּיוָן דְּקָרֵיב בַּהֲדֵיהּ, שָׁארֵי כָּרַע וּסְגִיד לְקִבְלֵיהּ, הֲדָא הוּא דִכְתִיב, וַיִּשְׁתַּחוּ אַרְצָה שֶׁבַע פְּעָמִים עַד גִּשְׁתּוֹ עַד אָחִיו. אֲמַר עֵשָׂו, אִלְמָלֵא כָּל כָּךְ הֲוָה עִמֵּיהּ, לָא סְגִיד לְקִבְלִי, שָׁארֵי לְאִתְגָּאָה.

Transliteration

Translation

Once he saw him, it is written, "Then Jacob was greatly afraid and distressed" (Beresheet 32:8). When he approached him, he began to bow and prostrate himself before him, as it is written, "and bowed himself to the ground seven times, until he came near to his brother" (Beresheet 33:3). Esau said, 'If he had so much power, he would not have bowed before me.' He then began to become haughty again.

chanoch's Commentary

This pasuk is clear as written yet requires questions to be asked regarding the bowing

Pasook 30. from the Zohar Sulam Commentary on Parasha Vayishlach

תָּא חֲזֵי, מַה כְּתִיב בְּבִלְעָם, וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם לַיְלָה. בְּלָבָן כְּתִיב, וַיָּבֹא אֱלֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלוֹם הַלַּיְלָה וַיֹּאמֶר לוֹ הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב וגו'. פֶּן תְּדַבֵּר, פֶּן תַּעֲשֶׂה לְיַעֲקֹב רָעָה מִבָּעֵי לֵיהּ. אֶלָּא, לָבָן לָא רָדַף אֲבַתְרֵיהּ דְּיַעֲקֹב, בְּחֵילָא דְגוּבְרִין, לַאֲגָחָא בֵּיהּ קְרָבָא, דְּהָא חֵילָא דְּיַעֲקֹב וּבְנוֹי, רַב מִנֵּיהּ, אֶלָּא לְמִקְטְלֵיהּ בְּפוּמֵיהּ, וּלְשֵׁיצָאָה כֹּלָּא, הֲדָא הוּא דִכְתִיב, אֲרַמִּי אוֹבֵד אָבִי, וּבְגִין כָּךְ, פֶּן תְּדַבֵּר, וְלָא כְתִיב פֶּן תַּעֲשֶׂה. וּכְתִיב יֵשׁ לְאֵל יָדִי לַעֲשׂוֹת, מִנַּיִן הֲוָה יָדַע, דִּיכָלְתָּא הֲוָה בִּידֵיהּ. אֶלָּא, כְּמָה דְאִתְּמָר, אֱלֹהֵי אֲבִיכֶם אֱמֶשׁ אָמַר אֵלַי וגו'.

Transliteration

Translation

Come and behold, it is written of Bilaam, "And Elohim came to Bilaam at night" (Bemidbar 22:20). Of Laban, the verse says, "And Elohim came to Laban the Arammian in a dream by night, and said to him, Take heed that you speak not to Jacob..." (Beresheet 31:24). This shows us that Laban was as great as Bilaam. He asks, Why is it written, "that you speak not," rather than 'that you harm not?' He answers, Laban did not chase Jacob with an army of men to wage war against him, for the power of Jacob and his sons is greater than that of Laban. But he chased him to kill him with his mouth and destroy everything, as it is written, "An Arammian wanted to destroy my father." This is why it says, "that you speak not," and not, 'that you harm not'. It is also written, "It is in the power of my hand to do." How did he know he had the power? From that which "Elohim of your father spoke to me last night"

chanoch's Commentary

This verse is mildly confusing. In my opinion, Elohim told Lavan to not speak because Jacob was the equal of Lavan in the power of speech. Also Lavan had many years to groom his daughters such that Lavan's words may have changed the minds of Jacob's daughters and we have learned that one must acquiesce to one's wives when it comes to moving.

Pasook 31. from the Zohar Sulam Commentary on Parasha Vayishlach

וְדָא הוּא סַהֲדוּתָא, דְּפַקֵּיד קוּדְשָׁא בְּרִיךְ הוּא לְאַסְהָדָא, דִּכְתִיב וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה' אֱלֹהֶיךָ אֲרַמִּי אוֹבֵד אָבִי וגו'. וְעָנִיתָ: כד"א לֹא תַעֲנֶה בְרֵעֲךָ. עָנָה בְאָחִיו.

Transliteration

Translation

This is the testimony that the Holy One, blessed be He, commanded to pronounce, as it is written, "And you shall speak and say before Hashem your Elohim, an Arammian wanted to destroy my father." "And you shall speak" is similar to the verses, "You shall not bear false witness" (Shemot 20:13), and also, "and has testified...against his brother" (Devarim 19:18).

chanoch's Commentary

This verse is clear as written. It is important to recognize the similarity of these 3 verses.

Pasook 32. from the Zohar Sulam Commentary on Parasha Vayishlach

כְּתִיב בֵּיהּ בְּבִלְעָם, וְלֹא הָלַךְ כְפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים, דְּהָכֵי הוּא אָרְחֵיהּ, דְּאִיהוּ הֲוָה מְנַחֵשׁ. בְּלָבָן כְּתִיב, נִחַשְׁתִּי, דְּאַשְׁגַּח בַּחֲרָשׁוֹי וּבִקְסָמוֹי, בְּעִסְקָא דְיַעֲקֹב, וְכַד בָּעָא לְאוֹבָדָא לְיַעֲקֹב, בִּנְחָשָׁא וּבַחֲרָשָׁא דִּילֵיהּ בָּעָא לְאוֹבָדֵיהּ, וְלָא שַׁבְקֵיהּ קוּדְשָׁא בְּרִיךְ הוּא.

Transliteration

Translation

It is written of Bilaam that "he went not, as at other times, to seek for enchantments" (Bemidbar 24:1), as was his wont, being a diviner. Of Laban too, the scripture says, "I have learnt by signs" (Beresheet 30:27), which means that he consulted magic and sorcery to learn of Jacob's plans. When he wanted to destroy Jacob, he planned to do it by enchantment and sorcery, but the Holy One, blessed be He, did not permit him to do so. Rather, He said to him: "that you speak not."

chanoch's Commentary

This pasuk is clear as written and helps explain the previous pasuk - number 31.

Pasook 33. from the Zohar Sulam Commentary on Parasha Vayishlach

וְהַיְינוּ דַּאֲמַר בִּלְעָם בַּר בְּרֵיהּ, כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל, מַאן יָכֵיל לְהוֹן, דְּהָא סָבָאי בָּעָא לְאוֹבָדָא לַאֲבוּהוֹן, בִּנְחָשִׁים וּבִקְסָמִים דִּילֵיהּ, וְלָא סְלִיקָא בִּידוֹי, דְּלָא שַׁבְקֵיהּ לְלַטְיָא, הה"ד כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל.

Transliteration

Translation

This is the meaning of what Bilaam, Laban's grandson, said, "Surely there is no enchantment in Jacob, nor divination in Yisrael" (Bemidbar 23:23). For who could prevail against them when my grandfather wished to destroy their father with divination and enchantment but could not, not having obtained permission to curse from the Holy One, blessed be He, as it is written, "Surely there is no enchantment in Jacob, nor divination in Yisrael."

chanoch's Commentary

This pasuk is clear as written.

name=32

Pasook 34. from the Zohar Sulam Commentary on Parasha Vayishlach

וּבְכֻלְּהוּ עֲשָׂרָה זִינֵי חֳרָשִׁין וְקוֹסְמִין, דְּקוּזְטְפֵי דְּכִתְרִין תַּתָּאִין, עֲבַד לָבָן לְקִבְלֵיהּ דְּיַעֲקֹב, וְלָא יָכֵיל, הה"ד וַתַּחְלֵף אֶת מַשְׂכֻּרְתִּי עֲשֶׂרֶת מוֹנִים, דְּכֻלְּהוּ עֲבַד לָבָן לְקִבְלֵיהּ, וְלָא סְלִיקוּ בִּידוֹי לְאַבְאָשָׁא לֵיהּ, דִּכְתִיב וְהֶחֱלִיף אֶת מַשְׂכֻּרְתִּי עֲשֶׂרֶת מוֹנִים, וְלֹא נְתָנוֹ אֱלֹהִים לְהָרַע עִמָּדִי. מַאי מוֹנִים, כְּתַרְגּוּם זִינִין, וּכְתִיב לַשְּׁעִירִים אֲשֶׁר הֵם זוֹנִים אַחֲרֵיהֶם. מוֹנִים: מִינִים כְּמַשְׁמָעוֹ. וַעֲשָׂרָה זִינִין אִינוּן, דַּחֲרָשִׁין וְקוֹסְמִין בְּכִתְרִין תַּתָּאִין, וְכֻלְּהוּ עֲבַד לְקִבְלֵיהּ.

Transliteration

Translation

Laban used ten kinds of divination and enchantments from the illumination of the lower crowns, but could not prevail against Jacob. In connection with this, it is written, "and you have changed my wages ten times" (Beresheet 31:41). Laban used all these tools against him, but could not harm him, as it is written, "and changed my wages ten times; but Elohim did not allow him to hurt me" (Ibid. 7). He asks, What is the meaning of "times (Heb. monim)?" He answers, It was translated into "kinds (Heb. minim)." It is also written, "the demons, after whom they have gone astray (Heb. zonim)" (Vayikra 17:7). "Times" are literally 'kinds' (Aramaic zinin), the ten kinds of sorcery and divination of the lower crowns of the Klipot. Laban employed all of these against him.

chanoch's Commentary

The pasuk is clear as written.

Pasook 35. from the Zohar Sulam Commentary on Parasha Vayishlach

עֲשָׂרָה זִינִין אִינוּן: דִּכְתִיב, קוֹסֵם, קְסָמִים, מְעוֹנֵן, וּמְנַחֵשׁ, וּמְכַשֵּׁף, וְחוֹבֵר חָבֶר, וְשׁוֹאֵל אוֹב, וְיִדְעוֹנִי, וְדוֹרֵשׁ אֶל הַמֵּתִים, הָא עֲשָׂרָה אִינוּן.

Transliteration

Translation

These ten kinds are, "a diviner, that uses divinations, a soothsayer, or an enchanter, or a witch, or a charmer, or a medium, or a wizard, or a necromancer" (Devarim 18:10-11). There are ten in all, with the divinations, it seems, counted as two kinds, since it is written in the plural.

chanoch's Commentary

Count the descriptions as instructed.

Pasook 36. from the Zohar Sulam Commentary on Parasha Vayishlach

אֲמַר רִבִּי יוֹסֵי, נַחַשׁ וְקֶסֶם, תְּרֵי זִינֵי אִינוּן, וּבְדַרְגָּא חַד סָלְקִין, וְכַד אֲתָא בִּלְעָם, בְּקֶסֶם עֲבַד לְקִבְלֵיהוֹן דְּיִשְׂרָאֵל, וְהַיְינוּ דִכְתִיב וּקְסָמִים בְּיָדָם. וּלְקִבְלֵיהּ דְּיַעֲקֹב אֲתָא לָבָן בְּנַחַשׁ, הַאי וְהַאי לָא סְלִיקוּ בִּידַיְיהוּ, הֲדָא הוּא דִכְתִיב, כִּי לֹא נַחַשׁ בְּיַעֲקֹב וְלֹא קֶסֶם בְּיִשְׂרָאֵל. כִּי לֹא נַחַשׁ בְּיַעֲקֹב, בְּקַדְמֵיתָא, בְּיוֹמוֹי דְלָבָן. וְלֹא קֶסֶם בְּיִשְׂרָאֵל, לְבָתַר, בְּיוֹמוֹי דְבִלְעָם.

Transliteration

Translation

Rabbi Yosi said, Enchantment and divination are two kinds with the same level of strength. When Bilaam came to hurt Yisrael, he used divination, as it is written, "with divinations in their hand" (Bemidbar 22:7). Laban used enchantment against Jacob, but neither succeeded. This is the meaning of the verse, "Surely there is no enchantment in Jacob, nor divination in Yisrael." The words, "there is no enchantment in Jacob," refer to the days of Laban, and "divination in Yisrael" refers to the latter days of Bilaam.

chanoch's Commentary

The pasuk is clear as written.

Pasook 37. from the Zohar Sulam Commentary on Parasha Vayishlach

אֲמַר בִּלְעָם לְבָלָק, תָּא חֲזֵי, מַאן יָכֵיל לְהוֹן, דְּכָל קְסָמִין וַחֲרָשִׁין דִּבְכִתְרִין דִּילָן, מִקִּיזְפָא דְמַלְכוּתָא דִּלְעֵילָא, מִתְעַטְּרָן וְהוּא אִתְקַשַּׂר בְּהוֹ, דִּכְתִיב יי' אֱלֹהָיו עִמּוֹ וּתְרוּעַת מֶלֶךְ בּוֹ.

Transliteration

Translation

Bilaam said to Balak: Come and behold. Who can prevail over them, seeing that all the divination and witchcraft in our crowns are adorned by the illumination of the upper Malchut, and he, Zeir Anpin, is bound to them, Yisrael, as it is written, "Hashem his Elohim is with him, and the trumpet blast of a king is among them" (Bemidbar 23:21). Therefore, we can not use our witchcraft to harm them.

chanoch's Commentary

The pasuk is clear as written.

Pasook 38. from the Zohar Sulam Commentary on Parasha Vayishlach

אָמַר רָבִּי יְהוּדָה, ח"ו דַהֲוָה יָדַע בִּלְעָם בִּקְדוּשָׁה דִלְעֵילָא כְּלָל, דְּהָא קוּדְשָׁא בְּרִיךְ הוּא, לָא אִתְרְעֵי בְּעַם וְלִישָׁן אָחֳרָא, דְּיִשְׁתַּמֵּשׁ בִּיקָרֵיהּ, אֶלָּא בְּנוֹי קַדִּישִׁין, וַאֲמַר וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים, מַאן דְּאִינוּן קַדִּישִׁין, יִשְׁתַּמְשׁוּן בִּקְדוּשָּׁה, יִשְׂרָאֵל אִינוּן קַדִּישִׁין, דִּכְתִיב כִּי עַם קָדוֹשׁ אַתָּה. אַתָּה קָדוֹשׁ, וְלָא עַם אָחֳרָא.

Transliteration

Translation

Rabbi Yehuda said, Heaven forbid that Bilaam would have any knowledge of the upper holiness. He disagrees with what was said that Bilaam knew that his divination came from Malchut of holiness. This is because the Holy One, blessed be He, desires no other people or tongue to make use of His glory, but His holy children alone, that is, Yisrael, who are called 'children to Hashem'. He said, "you shall therefore sanctify yourselves, and you shall be holy" (Vayikra 11:44), which means that those who are holy shall use holy things. And only Yisrael are holy, as it is written, "For you are a holy people" (Devarim 14:2); you, and no other people, are holy.

chanoch's Commentary

This pasuk is clear as written.

Pasook 39. from the Zohar Sulam Commentary on Parasha Vayishlach

מַאן דְּאִינוּן מְסָאֲבִין, מְסָאֲבוּ אִזְדַּמַּן לוֹן לְאִסְתָּאֲבָא, עֲלֵיהּ כְּתִיב טָמֵא הוּא בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ, וּמְסָאֲבָא לִמְסָאֲבָא קָרֵי דִּכְתִיב וְטָמֵא טָמֵא יִקְרָא, מַאן דְּאִיהוּ טָמֵא, לְטָמֵא יִקְרָא, כֹּלָא אָזֵיל בָּתַר זִינֵיהּ.

Transliteration

Translation

Those who are unholy find that defilement awaits them. Of them, the scripture says, "he is unclean, he shall dwell alone; outside the camp shall his habitation be" (Vayikra 13:46), that is, away from holiness. The impure touches on the impure, as it is written, "and shall cry, unclean, unclean" (Ibid. 45), which means that whoever is unclean cries to the unclean; one seeks out one's own kind.

chanoch's Commentary

This pasuk also is clear as written.

Pasook 40. from the Zohar Sulam Commentary on Parasha Vayishlach

אֲמַר רִבִּי יִצְחָק, יָאוֹת הוּא לְיַעֲקֹב, דַּהֲוָה קַדִּישָׁא, לוֹמַר דְּאִסְתָּאַב בְּלָבָן וּבַחֲרָשׁוֹי, אוֹ שִׁבְחָא הוּא דִילֵיהּ. אֲמַר לֵיהּ רִבִּי יוֹסֵי, אַף עַל גָּב דְּקָאֲמַר ר' יְהוּדָה, אֲנָא מְסַיֵּיעַ לָךְ, דְּהָא כְּתִיב אָנֹכִי עֵשָׂו בְּכוֹרֶךָ, וְכִי יָאוֹת הוּא לְצַדִּיקָא כְּיַעֲקֹב לְמִחְלַף שְׁמֵיהּ בִּשְׁמָא דִּמְסָאֲבָא, אֶלָּא אָנֹכִי, פָּסְקָא טַעְמָא, וַאֲמַר אָנֹכִי: מַאן דַּאֲנָא, אֲבָל עֵשָׂו בְּכוֹרֶךָ, וְהָא אוֹקְמוּהָ.

Transliteration

Translation

In commenting on Rabbi Yehuda's observation that one seeks out one's own kind, Rabbi Yitzchak said, Is it becoming for Jacob, who was holy, to say that he was defiled by Laban and his magic? Could it be possibly be considered a credit to him to say, "I have sojourned with Laban?" Despite what Rabbi Yehuda said, that everything follows its own kind, Rabbi Yosi gave another explanation for the difficulty in that verse. It is written, "I am Esau your firstborn" (Beresheet 27:19). Here, we should ask, is it becoming to a righteous man such as Jacob to change his name to that of an impure one? The explanation is that under the "I," there is a tonal pause. Below the "I" is written the (tone) Pashta, whereas below "Esau, your firstborn," is found the (tone) Zakef Katon, whose tone separates the word "I" from "Esau your firstborn." What he actually said was "I am who I am, though Esau is your firstborn," as has already been explained.

chanoch's Commentary

This pasuk is easily understood by people knowledgeable regarding the trope and the chanting associated with the trope. It is explaining that Jacob did not lie to his father to steal the birthright Blessings.

Pasook 41. from the Zohar Sulam Commentary on Parasha Vayishlach

אוֹף הָכָא, וַיְהִי לִי שׁוֹר וַחֲמוֹר, לוֹמַר, לָא תְשַׁוֵּי לִבָּךְ וּרְעוּתָךְ לְהַהִיא בִּרְכָתָא, דְּבָרֵיךְ לִי אַבָּא, דְּאִתְקַיַּים בִּי, הוּא בָּרֵיךְ לִי, הֱוֵה גְבִיר לְאַחֶיךָ וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ, בְּגִין כָּךְ עַבְדְּךָ יַעֲקֹב לַאדֹנִי לְעֵשָׂו. הוּא בָּרֵיךְ לִי בְּרוֹב דָּגָן וְתִירוֹשׁ, הָא לָא אִתְקַיַּים בִּי, דְלָא אוֹצַרְנָא לוֹן, אֶלָּא וַיְהִי לִי שׁוֹר וַחֲמוֹר צֹאן וְעֶבֶד, רָעֵי עָנָא בְּחַקְלָא. הוּא בָּרֵיךְ לִי מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ. הָא לָא אִתְקַיַּים בִּי, בְּגִין דְּהָא עִם לָבָן גַּרְתִּי, כְּגִיּוֹרָא, דְּלָא הֲוָה לִי בֵּיתָא חָדָא, כָּל שֶׁכֵּן מִשְׁמַנֵּי הָאָרֶץ. וְכָל דָּא, בְּגִין דְּלָא יִסְתַּכַּל בֵּיהּ בְּיַעֲקֹב, עַל אִינוּן בִּרְכָאן, וִיקַטְרֵג עִמֵּיהּ.

Transliteration

Translation

Here also it is written, "I have oxen and donkeys," that is, do not pay attention to the blessing my father bestowed on me, to think that it was fulfilled in me. He blessed me, "be lord over your brethren, and let your mother's sons bow down to you" (Beresheet 27:29). Hence, I say to you, "to my master Esau;Your servant Jacob." He blessed me with "plenty of corn and wine," yet I have no stock of these; "I have oxen, and donkeys, flocks and menservants," as a shepherd in the field. He blessed me with "the dew of heaven, and the fatness of the earth," yet instead I "have sojourned with Laban," a sojourner without even a house, let alone "the fatness of the earth." The last was not fulfilled in me, as I have no land. I have only sojourned with Laban. He said all this so that Esau would not be jealous of him, on account of the blessings he received, and bring accusations against him.

chanoch's Commentary

This pasuk is clear as an explanation as to why Jacob said what he said to Esau.

Pasook 42. from the Zohar Sulam Commentary on Parasha Vayishlach

רִבִּי אַבָּא אֲמַר, כְּתִיב בֵּיהּ בְּיַעֲקֹב, אִישׁ תָּם יוֹשֵׁב אֹהָלִים גְּבַר שְׁלִים, בְּגִין דְּאִיהוּ יְתִיב בִּתְרֵין מִשְׁכָּנִין עִלָּאִין, וְאַשְׁלֵים לְהַאי גִיסָא, וּלְהַאי גִיסָא, וְאִיהוּ לָא אֲמַר דְּאִסְתָּאַב בַּחֲרָשׁוֹי, אֲבָל עַל מַה דְּקָאֲמַר רִבִּי יְהוּדָה, בְּגִין דְּלִבּוֹי שְׁלִים, עַל טִיבוּ וּקְשׁוֹט דַּעֲבֵיד לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, דְּכָל עַלְמָא יָדְעֵי עוֹבָדוֹי דְלָבָן מַאן אִינוּן, וּמַאן יָכֵיל לְאִשְׁתְּזָבָא מִקִּטְרוּגָא דִילֵיהּ, דְּבָעֵי לְאוֹבָדָא לִי, וְקוּדְשָׁא בְּרִיךְ הוּא שֵׁזְבַנִי מִנֵּיהּ. וְכֹלָּא הֲוָה, בְּגִין דְּלָא יִסְתַּכַּל בֵּיהּ עֵשָׂו, דְּאִתְקַיְּימוּ בֵּיהּ אִינוּן בִּרְכָאן, וְלָא יִנְטַר לֵיהּ דְּבָבוּ, וְעַל דָּא כְּתִיב, כִּי יְשָׁרִים דַּרְכֵי יי' וגו', וּכְתִיב תָּמִים תִּהְיֶה עִם יי' אֱלֹהֶיךָ.

Transliteration

Translation

Rabbi Aba said, It is written that Jacob was "a plain man, dwelling in tents" (Beresheet 25:27). He was called "a plain man," because his abode was in two supernal temples, Binah and Malchut, the secret of the tent of Rachel and the tent of Leah. He reconciles both sides, which meant that hebalanced and perfected the Right and Reft Columns. Do not conclude from the verse, "I have sojourned with Laban," that he was contaminated by the divination of Laban. But in light of Rabbi Yehuda's observation that one seeks out one's own kind, according to the question of Rabbi Yitzchak, the explanation for, "I have sojourned with Laban," is that he was wholeheartedly thankful for the grace and truth shown him by the Holy One, blessed be He. For everybody knows that although no one can be saved from Laban's accusations, the Holy One, blessed be He, rescued me from his hands when Laban wanted to destroy me. This is what he meant by the verse, "I have sojourned with Laban." Furthermore, he said all this so that Esau would not envy him his blessings, but rather think that they were not fulfilled in him. Thus, Esau would not harbor any hate for him as Rabbi Yosi explained. Of this, the scripture says, "for the ways of Hashem are right" (Hoshea 14:10), and, "You shall be perfect with Hashem your Elohim" (Devarim 18:13).

chanoch's Commentary

This pasuk takes a long explanation to understand. What is important is too realize that this section has almost no comments by Rabbi Ashlag. This is teaching us the importance of following these pasukim to completion.

I sojourned with Lavan - vayishlach 2

Zohar Vayishlach - Section 2 - I Sojourned With Lavan

Zohar Sulam Commentary on Parasha Vayishlach Section 2

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