Zohar Vayishlach - Section 3 - The Prayers of the Righteous

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

Zohar Sulam Commentary on Parasha Vayishlach Section 3

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:

The rabbis teach us that the combined prayers of the righteous are more powerful than those of any individual. Although Jacob was spiritually complete he embodied all three Columns he was afraid of Esau because he did not consider himself worthy of a miracle, and because he desired to reserve his merits for the benefit of his descendants. Thus, Jacob fulfills and reinforces the verse, "Happy is the man who fears always" After Rabbi Shimon describes Jacob's role as the firmest support among the Patriarchs who sustain the world, he turns to the subject of the years which Jacob, Joseph, and Abraham conceded to King David. David, we learn, had no life portion of his own because he, like Isaac, was of the side of darkness. Rabbi Yosi then discourses on the models for prayer supplied by both David and Jacob. Prayer, we learn, is divisible into two parts, corresponding to the lower grade of Malchut, and the higher, inner grade of Binah.

Relevance of the Passage

Our prayers receive the assistance of the righteous by virtue of this passage, so that our spiritual requests reach the highest realm of the Upper Worlds. Humility before the Light of The Creator is also awakened within us, further supporting our prayers. Finally, the wisdom of David and Jacob, and their insights into the divine structure of prayer, provide our own prayers with additional power and guidance to ensure that they reach their proper destination.

Pasook 43. from the Zohar Sulam Commentary on Parasha Vayishlach

וַיָּשׁוּבוּ הַמַּלְאָכִים אֶל יַעֲקֹב לֵאמֹר בָּאנוּ אֶל אָחִיךָ אֶל עֵשָׂו וְגַם הוֹלֵךְ לִקְרָאתְךָ וְאַרְבַּע מֵאוֹת אִישׁ עִמּוֹ. כֵּיוָן דַּאֲמַר בָּאנוּ אֶל אָחִיךָ, לָא יְדַעְנָא דְּאִיהוּ עֵשָׂו, וְכִי אַחִין אָחֳרָנִין הֲווֹ לְיַעֲקֹב. אֶלָּא בָּאנוּ אֶל אָחִיךָ, וְאִי תֵימָא, דַּהֲדַר בִּתְשׁוּבָה, וְאָזֵיל בְּאֹרַח מְתַקְּנָא, לָאו הָכֵי, אֶלָּא עֵשָׂו הָרָשָׁע כִּדְמְעִיקָּרָא. וְגַם הוֹלֵךְ לִקְרָאתְךָ, וְאִי תֵימָא דְּאִיהוּ בִּלְחוֹדוֹי אָזֵיל, לָאו, אֶלָא אַרְבַּע מֵאוֹת אִישׁ עִמּוֹ.

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 the messengers returned to Jacob, saying: 'We came to your brother Esau, and he is also coming to meet you, and four hundred men with him'" (Beresheet 32:7). He asks, After saying, "We came to your brother," do we not know they referred to Esau, as he had no other brothers? He answers, "We came to your brother" means that he did not repent and walk the path of righteousness, as may be thought, but remained the evil Esau as before. "and he is also coming to meet you..." does not mean, as you may say, by himself, but rather he has "four hundred men with him."

chanoch's Commentary

This pasuk is clear as written. The messenger sensed no change in Esav and was reporting this to Jacob

Pasook 44. from the Zohar Sulam Commentary on Parasha Vayishlach

וְכָל כָּךְ לָמָּה אֲמָרוּ לֵיהּ, בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי תָּדִיר בִּצְלוֹתְהוֹן דְּצַדִּיקַיָא, וּמִתְעַטֵּר בִּצְלוֹתְהוֹן, כִּדְאַמְרִינָן דְּהַהוּא מַלְאָכָא דִּמְמַנָּא עַל צְלוֹתְהוֹן דְּיִשְׂרָאֵל, סַנְדַּלְפוֹן שְׁמֵיהּ, נָטֵיל כָּל אִינוּן צְלוֹתִין וְעָבֵיד מִנַּיְיהוּ עֲטָרָה לְחֵי הָעוֹלָמִים וְאוֹקְמוּהָ, וְכָל שֶׁכֵּן צְלוֹתְהוֹן דְּצַדִּיקַיָּא, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוֹ, וְאִתְעַבְדָן עֲטָרָה, לְאִתְעַטְּרָא בְּאִינוּן צְלוֹתִין לְקוּדְשָׁא בְּרִיךְ הוּא. וְאִי תֵימָא, מַשִּׁרְיָין קַדִּישִׁין הֲווֹ אַתְיָין עִמֵּיהּ, אַמַּאי דָּחִיל. אֶלָּא צַדִּיקַיָיא לָא סַמְכִין עַל זְכוּתַיְיהוּ, אֶלָּא עַל צְלוֹתְהוֹן וּבָעוּתְהוֹן לְגַבֵּי מָארֵיהוֹן.

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

Why was all this specified? Because the Holy One, blessed be He, always longs for the prayers of the righteous and adorns Himself with them. As we have already said, the angel in charge of the prayers of Yisrael, whose name is Sandalphon, receives all their prayers and weaves them into a crown for the Life of the Worlds. The Holy One, blessed be He, desires the prayers of the righteous all the more; they become a crown with which to adorn the Holy One, blessed be He. You may wonder why Jacob was fearful, since camps of holy angels accompanied him. He was fearful because the righteous do not rely on their merit, but on their prayers and supplications before their Master.

chanoch's Commentary

This pasuk is clear as written. We learn important spiritual lessons relating to our own Kavenah when praying.

Pasook 45. from the Zohar Sulam Commentary on Parasha Vayishlach

וְתָּא חֲזֵי, דַּאֲמַר ר"ש, צְלוֹתָא דְסַגִּיאִין, סָלֵיק קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וּמִתְעַטֵּר בְּהַהוּא צְלוֹתָא, בְּגִין דְּסַלְקָא בִּגְוָונִין סַגִּיאִין, וְאִתְכְּלִילַת מִכַּמָּה סִטְרִין, וּבְגִין דְּאִתְכְּלִילַת מִכַּמָּה גְוָונִין, אִתְעֲבִידַת עֲטָרָה, וּמַנְחָא עַל רֵישָׁא דְצַדִּיק חַי הָעוֹלָמִים, וּצְלוֹתָא דְיָחִיד, לָאו אִיהִי כְּלִילָא, וְלָאו אִיהִי אֶלָּא בְּגַוָּון חַד, וְעַל דָּא, צְלוֹתָא דְיָחִיד לָאו אִיהוּ מִתְתַּקְנָא לְאִתְקַבְּלָא כִּצְלוֹתָא דְסַגִּיאִין. וְתָּא חֲזֵי, יַעֲקֹב כָּלֵיל הֲוָה, וְעַל דָּא צְלוֹתֵיהּ תָּאֵיב לָהּ קוּדְשָׁא בְּרִיךְ הוּא. מַה כְּתִיב וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ

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

Come and behold, Rabbi Shimon said that the prayer of the congregation rises before the Holy One, blessed be He, and He is adorned by that prayer because it ascends in several ways, One asking for Chassadim, another for Gvurot, and the third for Mercy. It consists of several sides, the right side, the left, and the middle, as Chassadim are drawn from the right, Gvurot from the left, and Mercy from the middle. Because it comprises several aspects, it is woven into a wreath and put on the head of the righteous One, the Life of the Worlds that is, Yesod, which gives salvation to the Nukva and from Her, to the whole congregation. But a solitary prayer does not include all the sides; rather, it contains only one aspect. One can only ask for Chassadim, Gvurot, or Mercy. Therefore, the solitary prayer is not prepared and accepted as is that of the congregation; It is not included within all the three Columns as is the prayer of the congregation. Come and behold, Jacob included all three Columns, being the Chariot of the Central Column, which includes both. Therefore, the Holy One, blessed be He, desired his prayer perfected by all three Columns. It is therefore written, "Then Jacob was greatly afraid and distressed." The Holy One, blessed be He, did all that to encourage Jacob to pray, for He craved his prayer.

chanoch's Commentary

This pasuk is clear as written. We learn important spiritual lessons relating to our own Kavenah when praying. We learn to stay focused on one aspect when praying alone.

Pasook 46. from the Zohar Sulam Commentary on Parasha Vayishlach

רִבִּי יְהוּדָה פְּתַח וַאֲמַר, אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד וּמַקְשֶׁה לִבּוֹ יִפּוֹל בְּרָעָה. זַכָּאִין אִינוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוֹ, וִיהַב לוֹן אוֹרַיְיתָא דִקְשׁוֹט, בְּגִין לְמִזְכֵּי בָהּ לְחַיֵּי עַלְמָא, דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, קוּדְשָׁא בְּרִיךְ הוּא מָשֵׁיךְ עֲלֵיהּ חַיִּין עִלָּאִין, וְאָעֵיל לֵיהּ, לְחַיֵּי עַלְמָא דְאָתֵי, דִּכְתִיב כִּי הוּא חַיֶּיךָ וְאֹרֶךְ יָמֶיךָ. וּכְתִיב וּבַדָּבָר הַזֶּה תַּאֲרִיכוּ יָמִים, חַיִּין בְּהַאי עַלְמָא, וְחַיִין בְּעַלְמָא דְאָתֵי.

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 toohe dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

Rabbi Yehuda began the discussion with the verse, "Happy is the man who fears always, but he who hardens his heart shall fall into evil" (Mishlei 28:14). Happy are Yisrael, whom the Holy One, blessed be He, desires and to whom He gave the Torah of Truth with which to attain eternal life. For whoever is occupied with the study of the Torah receives supernal life from the Holy One, blessed be He, and is ushered into the life of the World to Come, as it is written, "for He is your life, and the length of your days" (Devarim 30:20), and, "and through this word you shall prolong your days" (Devarim 32:47) for it is life in this world and life in the World to Come.

chanoch's Commentary

This pasuk is clear as written.

Pasook 47. from the Zohar Sulam Commentary on Parasha Vayishlach

רִבִּי אֶלְעָזָר אֲמַר, כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא לִשְׁמָהּ, לָאו מִיתָתֵיהּ עַל יְדָא דְיֵצֶר הָרָע, בְּגִין דְּאִתְתַּקֵּיף בְּאִילָנָא דְחַיֵּי, וְלָא אַרְפֵּי מִנֵּיהּ, וּבְגִין כָּךְ, צַדִּיקַיָא דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְיתָא, לָא מִסְתָּאֲבֵי גוּפָא דִלְהוֹן, דְּלָא שָׁרָא עֲלַיְיהוּ רוּחַ מְסָאֲבָא.

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

Rabbi Elazar said, Whoever studies the Torah for its own sake does not die by the hand of the Evil Inclination, which is the Angel of Death, because he holds onto the Tree of Life and does not relax his grip. Therefore, the bodies of the righteous, who are occupied in the study of the Torah, are not defiled after death, because the Spirit of Defilement does not dwell with them.

chanoch's Commentary

This pasuk is clear as written.

Pasook 48. from the Zohar Sulam Commentary on Parasha Vayishlach

יַעֲקֹב אִילָנָא דְחַיֵּי הֲוָה, אַמַּאי דָּחֵיל, דְּהָא לָא יָכוֹל לְשַׁלְטָאָה עֲלוֹי. וְעוֹד, דְּהָא כְתִיב וְהִנֵּה אָנֹכִי עִמָּךְ וגו', אַמַּאי הֲוָה דָחֵיל. וְתוּ דְּהָא כְתִיב וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים, אִי מַשִּׁרְיָין קַדִּישִׁין הֲווֹ עִמֵּיהּ, אַמַּאי הֲוָה דָחֵיל.

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

He asks, Why was Jacob, who was the Tree of Life, afraid of Esau even though the Other Side cannot rule over him, since the Holy One, blessed be He, said to him, "And, behold, I am with you" (Beresheet 28:15), and since "angels of Elohim met him"? With all of these camps of holy angels, why was he afraid?

chanoch's Commentary

This pasuk is clear as written.

Pasook 49. from the Zohar Sulam Commentary on Parasha Vayishlach

אֶלָּא, כֹּלָּא יָאוֹת הֲוָה, וְיַעֲקֹב לָא הֲוָה בָּעֵי לְמִסְמַךְ עַל נִיסָּא דְקוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דְּחָשֵׁיב דְּלָאו אִיהוּ כְּדַאי, דְּקוּדְשָׁא בְּרִיךְ הוּא יַעֲבֵיד לֵיהּ נִיסָּא, מַאי טַעְמָא, בְּגִין דְּלָא פְלַח לַאֲבוֹי וּלְאִמֵּיהּ כִּדְקָא יָאוֹת, וְלָא אִשְׁתַּדַּל בְּאוֹרַיְיתָא, וְנָטַל תְּרֵי אֲחָיוֹת, וְאַף עַל גַּב דְּכֹלָּא אִתְּמָר, וְעִם כָּל דָא, בָּעֵי לֵיהּ לְבַּר נָשׁ לְמִדְחַל תָּדִיר, וּלְצַלָּאָה קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא בִּצְלוֹתָא, דִּכְתִיב אַשְׁרֵי אָדָם מְפַחֵד תָּמִיד. וְהָא אוֹקְמוּהָ.

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

He answers, It is all true that there was no need to be afraid, but Jacob did not want to rely on a miracle from the Holy One, blessed be He, because he thought he was unworthy of such a miracle. Why? Because he was of no service to his father and mother, did not study the Torah during the 22 years he spent with Laban, and married two sisters. And although it was settled that Jacob did not sin at all in that, nevertheless, it behooves a man to be always afraid and ask in his prayer before the Holy One, blessed be He, as it is written, "Happy is the man who fears always." This has already been explained.

chanoch's Commentary

This pasuk is clear as written. This is an important spiritual teaching as to how to ask a desire a human has from HaShem.

Pasook 50. from the Zohar Sulam Commentary on Parasha Vayishlach

תָּא חֲזֵי, צְלוֹתָא דַּאֲבָהָן קָיְימוּ עָלְמָא, וְכָל בְּנֵי עָלְמָא, עֲלַיְיהוּ קָיְימֵי וְסָמְכִין, לְעָלַם וּלְעָלְמֵי עָלְמִין לָא אִתְנְשֵׁי זְכוּתָא דַּאֲבָהָן, בְּגִין דִּזְכוּתָא דַּאֲבָהָן, אִיהוּ קִיּוּמָא דְעֵילָא וְתַתָּא, וְקִיּוּמָא דְיַעֲקֹב, אִיהוּ קִיּוּמָא שְׁלִים, יַתִּיר מִכֻּלְּהוּ, וּבְגִין כָּךְ, בְּשַׁעְתָּא דְעָאקוּ לִבְנוֹי דְיַעֲקֹב, קוּדְשָׁא בְּרִיךְ הוּא אַחְמֵי קַמֵּיהּ דְּיוֹקְנָא דְיַעֲקֹב, וְחָיֵיס עַל עַלְמָא, כְּדָבָר אֲחֵר וְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב. יַעֲקוֹ"ב בְּוא"ו, אַמַּאי בְּוא"ו, בְּגִין דְּאִיהוּ דְיוֹקְנָא דְיַעֲקֹב מַמָּשׁ.

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

Come and behold, the prayer of the patriarchs sustained the world. Upon their merit the people in the world survive and receive support. The merit of the fathers is never ever forgotten, because it supports the worlds above and below. The support from Jacob is more whole than that of the others, and because of this, when trouble comes to the children of Jacob, the Holy One, blessed be He, sees the image of Jacob before Him and takes pity upon the world, as it is written, "Then will I remember my covenant with Jacob" (Vayikra 26:42). The word Jacob is written with a superfluous Vav, because it is the very image of Jacob.

chanoch's Commentary

This pasuk is clear as written. The Vav is a picture of the central column. This is also what Jacob represents - the central column.

Pasook 51. from the Zohar Sulam Commentary on Parasha Vayishlach

תָּא חֲזֵי, כָּל מַאן דְּחָמֵי לֵיהּ לְיַעֲקֹב, כְּמַאן דְּאִסְתַּכֵּל בְּאַסְפַּקְלַרְיָאה דְּנַהֲרָא, וְהָא אִתְּמָר. דְּשׁוּפְרֵיהּ דְּיַעֲקֹב, כְּשׁוּפְרֵיהּ דְּאָדָם קַדְמָאָה. אֲמַר רִבִּי יֵיסָא, אֲנָא שְׁמַעְנָא, דְּכָל מַאן דְּאִסְתַּכַּל בְּחֶלְמֵיהּ, וְחָמָא לֵיהּ לְיַעֲקֹב, מְקַסְטָר בְּקוֹסְפוֹי, חַיִּין אִתּוֹסְפָן לֵיהּ.

Transliteration

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Translation

Come and behold, whoever looked at Jacob beheld the shining mirror, Zeir Anpin. We learned that the beauty of Jacob was like the beauty of Adam. Rabbi Yesa said, I heard that whoever beholds Jacob in his dream, wrapped in his clothes, has his life prolonged.

chanoch's Commentary

This pasuk is clear as written. Please remember that the word beauty is a code word for Tiferet. Why does the effect of this dream reuire Jacob to be wrapped in his clothes? The hint is the word wrapped. Is a soul covered by a body or wrapped by the body nor within the body?

Pasook 52. from the Zohar Sulam Commentary on Parasha Vayishlach

רָבִּי שִׁמְעוֹן אֲמַר, הָא אִתְּמָר, דְּדָוִד מַלְכָּא, עַד לָא הֲוָה, לָא הֲווֹ לֵיהּ חַיִּים כְּלַל, בַּר דְּאָדָם קַדְמָאָה, יְהַב לֵיהּ שִׁבְעִין שְׁנִין מִדִּילֵיהּ, וְכָךְ הֲוָה קִיּוּמֵיהּ דְּדָוִד מַלְכָּא, שַׁבְעִין שְׁנִין הֲווֹ. וְקִיּוּמָא דְאָדָם קַדְמָאָה, אֶלֶף שְׁנִין חֲסַר שַׁבְעִין. אִשְׁתַּכָּחוּ בְּהַנֵּי אֶלֶף שְׁנִין קַדְמָאֵי, אָדָם הָרִאשׁוֹן, וְדָוִד מַלְכָּא.

Transliteration

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Translation

Rabbi Shimon said, We have already learned that before King David entered the world, he had no life at all, except for the seventy years given him by Adam. So King David lived seventy years, and Adam lived a thousand years less seventy years. So Adam and David existed within the first millennium after the creation of the world.

chanoch's Commentary

This pasuk is clear as written. What is the meaning of David living in the first 1000 years after Creation? Did he have an incarnation after the death of Adam? There are many other possibilities as well? Can you describe more possibilities.

Pasook 53. from the Zohar Sulam Commentary on Parasha Vayishlach

פְּתַח וַאֲמַר חַיִּים שָׁאַל מִמְךָ נָתַתָּ לוֹ אֹרֶךְ יָמִים עוֹלָם וָעֶד. חַיִּים שָׁאַל מִמְךָ, דָּא דָּוִד מַלְכָּא, דְהָא כַּד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא גִּנְתָא דְעֵדֶן, אַטֵּיל בֵּיהּ נִשְׁמָתָא דְדָוִד מַלְכָּא, וְאִסְתַּכַּל בֵּיהּ, וְחָמֵי דְּלֵית לֵיהּ חַיִּים מִדִּילֵיהּ כְּלוּם, וְקָיְימָא קַמֵּיהּ כָּל יוֹמָא, כֵּיוָן דְּבָרָא אָדָם הָרִאשׁוֹן, אֲמַר הָא וַדַּאי קִיּוּמֵיהּ, וּמֵאָדָם קַדְמָאָה, הֲווֹ שַׁבְעִין שְׁנִין, דְּאִתְקַיַּים דָּוִד מַלְכָּא בְּעַלְמָא.

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

He began the discussion with the verse, "He asked life of you, and you did give it Him; length of days for ever and ever" (Tehilim 21:5). "He asked life of you" refers to King David, for when the Holy One, blessed be He, created The Garden of Eden and put the soul of King David in it, He looked at it and saw it had no life of its own. It thus stood before Him all day long. When He created Adam, He said, Here is life for David. From Adam came the seventy years that King David lived in the world.

chanoch's Commentary

This pasuk is clear as written. Was King David's soul created prior to Adam? Does this imply that there was a previous 7000 year period where King David existed?

Pasook 54. from the Zohar Sulam Commentary on Parasha Vayishlach

תוּ, אֲבָהָן שָׁבְקוּ לֵיהּ מֵחַיֵּיהוֹן, כָּל חַד וְחַד, אַבְרָהָם שָׁבַק לֵיהּ, וְכֵן יַעֲקֹב, וְיוֹסֵף. יִצְחָק לָא שָׁבַק לֵיהּ כְּלוּם, בְּגִין דְּדָוִד מַלְכָּא, מִסִּטְרֵיהּ קָא אָתָא.

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

Another explanation is that the fathers each gave him years from their own lives. Abraham gave him from his own life, as did Jacob and Joseph. Isaac did not give him anything, because King David belonged to the same side as he did.

chanoch's Commentary

This pasuk is clear as written. Can both statements be true - Adam gave 70 in this 7000 year period and Avraham Isaac Jacob did so inn then earlier 7000 year period or vice a versa.

Pasook 55. from the Zohar Sulam Commentary on Parasha Vayishlach

וַדַּאי אַבְרָהָם שָׁבַק לֵיהּ חָמֵשׁ שְׁנִין, דַּהֲוָה לֵיהּ לְאִתְקַיְּימָא מֵאָה וּתְמָנִין שְׁנִין, וְאִתְקַיַּים מֵאָה וְשַׁבְעִין וְחָמֵשׁ שְׁנִין, חֲסֵרִין חָמֵשׁ. יַעֲקֹב הֲוָה לֵיהּ לְאִתְקָיְימָא בְּעַלְמָא כְּיוֹמֵי דְאַבְרָהָם, וְלָא אִתְקַיַּים, אֶלָּא מֵאָה וְאַרְבָּעִין וְשֶׁבַע שְׁנִין, חֲסֵרִים תְּמַנְיָא וְעֶשְׂרִין. אִשְׁתַּכָּחוּ דְּאַבְרָהָם וְיַעֲקֹב שְׁבָקוּ לֵיהּ מֵחַיֵּיהוֹן תְּלָתִין וּתְלַת שְׁנִין. יוֹסֵף דְּאִתְקַיַּים מְאָה וְעֶשֶׂר שְׁנִין, הֲוָה לֵיהּ לְאִתְקַיָּימָא מְאָה וְאַרְבָּעִין וְשֶׁבַע שְׁנִין, כְּיוֹמֵי דְיַעֲקֹב, וְחָסֵר מִנְּהוֹן תְּלָתִין וְשֶׁבַע שְׁנִין. הָא שִׁבְעִין שְׁנִין, דִּשְׁבָקוּ לֵיהּ לְדָוִד מַלְכָּא, לְאִתְקָיְימָא בְּהוֹן, וּבְהוֹ אִתְקַיַים דָּוִד, בְּכָל אִינוּן שְׁנִין דִּשְׁבָקוּ לֵיהּ אֲבָהָן.

Transliteration

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Translation

Abraham surely gave King David five of his years, for he lived only 175 of his 180 years, five years less than his due, like Isaac. Jacob could have lived as long as Abraham, 175 years, but he lived only 147, 28 years less than his due. Thus, Abraham and Jacob gave King David 33 years of life. Joseph lived only 110 years, instead of 147, which is 37 years less than Jacob. Together with the 33 years from Abraham and Jacob, King David received a total of seventy years for his existence, and he lived all these years which the patriarchs left him.

chanoch's Commentary

This pasuk is clear as written.

Pasook 56. from the Zohar Sulam Commentary on Parasha Vayishlach

וְאִי תֵימָא, יִצְחָק אַמַּאי לָא שָׁבַק לֵיהּ כְּלוּם כְּהַנֵּי, בְּגִין דְּאִיהוּ חשֶׁךְ, וְדָוִד מִסִּטְרָא דְחשֶׁךְ קָא אָתָא, וּמַאן דְּאִיהוּ בְּחשֶׁךְ, לֵית לֵיהּ נְהוֹרָא כְּלַל, וְלֵית לֵיהּ חַיִּים, וּבְגִין כָּך לָא הֲווֹ לְדָוִד חַיִּים כְּלַל. אֲבָל אִלֵּין דַּהֲווֹ לְהוֹן נְהוֹרָא, נְהִירוּ לֵיהּ לְדָוִד מַלְכָּא, וּמִנַּיְיהוּ אִצְטְרִיךְ לְאַנְהָרָא, וּלְמֶהֱוֵי לֵיהּ חַיִּים, דְּהָא מִסִּטְרָא דְחשֶׁךְ לֵית לֵיהּ חַיִּים כְּלַל, וְעַל דָּא לָא אָתָא יִצְחָק בְּחוּשְׁבְּנָא.

Transliteration

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Translation

You may wonder why Isaac did not leave him any of his years, as did Abraham, Jacob, and Joseph. He answers, Because Isaac represented darkness, that is, the Left Column, which is dark before it is included within the Right. David also came from the side of darkness, namely, from the left side, and whoever is in darkness has no light or life at all. David, therefore, had no life. But Abraham, Jacob and Joseph, being of the right, did have light and shone it on King David. From them, he had to illuminate and receive life, which means that he had to be included within the right, for there is no life on the side of darkness, the left. Thus, Isaac did not join the reckoning.

chanoch's Commentary

This pasuk is clear as written. The explanation is also clear.

Pasook 57. from the Zohar Sulam Commentary on Parasha Vayishlach

וְאִי תֵימָא, יוֹסֵף אַמַּאי יַתִּיר מִכֻּלְּהוּ. אֶלָּא וַדַּאי יוֹסֵף בִּלְחוֹדוֹי, כְּכֻלְּהוּ. בְּגִין דְּאִקְרֵי צַדִּיק, וְדָא הוּא דְאַנְהֵיר לְסִיהֲרָא, יַתִּיר מִכֻּלְּהוּ. וּבְגִין כָּך, הַאי שָׁבַק לֵיהּ לְדָוִד מַלְכָּא יַתִיר מִכֻּלְּהוּ חַיִּין, דִּכְתִיב וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמַיִם לְהָאִיר עַל הָאָרֶץ.

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

Why, you may ask, did Joseph give him more life than the others? Joseph gave him 37 years, while the others gave him a total of 33. He answers, Joseph, by himself, was the equivalent of all the others, because he was called 'Righteous', namely Yesod, which includes all the Sfirot. He shines on the moon, the Nukva, more than everybody else, and therefore gave King David a greater share of life than all the others, as it is written, "And Elohim set them in the firmament of heaven to give light upon the earth" (Beresheet 1:17).

chanoch's Commentary

This pasuk is clear as written. Also the number 37 connects to the concealed aspect of Binah = The world that is coming. King David as the Mashiach of his generation needs to hint to the Olam Habah = The world that is coming. Remember there are 68 additional explanation as answer to this question.

Pasook 58. from the Zohar Sulam Commentary on Parasha Vayishlach

תָּא חֲזֵי, יַעֲקֹב, צְלוֹתֵיהּ אָגֵין לֵיהּ מֵעֵשָׂו, בְּגִין דְּבָעָא לְסַלְקָא זְכוּתֵיהּ, לִבְנוֹי אֲבַתְרֵיהּ, וְלָא לַאֲפָקָא לֵיהּ הַשְׁתָּא לְגַבֵּיהּ דְּעֵשָׂו. וְעַל דָּא, צַלֵי צְלוֹתֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, וְלָא אִסְתְּמִיךְ עַל זְכוּתֵיהּ, לְשֵׁיזָבָא לֵיהּ בְּגִינֵיהּ.

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

Come and behold, Jacob's prayer protected him from Esau, and not his merit, because he wished to keep it in reserve for his descendants and not spend it to serve his own needs against Esau. He therefore prayed to the Holy One, blessed be He, and did not rely upon his merit for his rescue.

chanoch's Commentary

This pasuk is clear as written.

Pasook 59. from the Zohar Sulam Commentary on Parasha Vayishlach

וַיֹּאמֶר אִם יָבֹא עֵשָׂו אֶל הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה. תָּא חֲזֵי, מַה כְּתִיב וַיַּחַץ אֶת הָעָם אֲשֶׁר אִתּוֹ וְאֶת הַצֹּאן וְאֶת הַבָּקָר וְהַגְּמַלִּים לִשְׁנֵי מַחֲנוֹת. אַמַּאי לִשְׁנֵי מַחֲנוֹת. בְּגִין דַּאֲמַר, אִם יָבֹא עֵשָׂו אֶל הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה.

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 said, If Esau come to the one camp, and smite it, then the camp which is left shall escape" (Beresheet 32:9). Come and behold, it is written, "and he divided the people that were with him, and the flocks, and herds, and the camels, into two camps." He asks, Why did he divide them into two camps? He answers, Because, "If Esau comes to the one camp, and smite it, then the camp which is left shall escape." One may ask, can not Esau smite both camps? Where comes the certainty that one camp shall survive?

chanoch's Commentary

This pasuk is clear as written. The question asked is important to learn the answer.

Pasook 60. from the Zohar Sulam Commentary on Parasha Vayishlach

תָּא חֲזֵי, שְׁכִינְתָּא לָא עֲדִיאַת מֵאֹהֶל לֵאָה, וּמֵאֹהֶל רָחֵל, אֲמַר יַעֲקֹב, יְדַעְנָא דְּהָא נְטִירוּ לוֹ לְאִלֵּין מִן קוּדְשָׁא בְּרִיךְ הוּא. מָה עֲבַד, וַיָּשֶׂם אֶת הַשְּׁפָחוֹת וְאֶת יַלְדֵיהֶן רִאשׁוֹנָה, אֲמַר, אִם יַקְטֵיל עֵשָׂו, לְאִלֵּין יַקְטֵיל, אֲבָל אִלֵּין, לָא מִסְתָּפִינָא מִנַּיְיהוּ, בְּגִין דִּשְׁכִינְתָּא עִמְּהוֹן, וְעַל דָּא וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה. כֵּיוָן דְּעָבֵיד הַאי, אַתְקֵין צְלוֹתֵיהּ עֲלַיְיהוּ, מָה כְתִיב, וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָק יי' הָאוֹמֵר אֵלַי שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ וְאֵטִיבָה עִמָּךְ.

Transliteration

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Translation

He replies, Come and behold. The Shechinah did not stray from the tents of Leah and Rachel. Jacob said, I know that the Holy One, blessed be He, protects them. So, "he put the handmaids and their children foremost" (Ibid. 2), saying that if Esau will smite, he will smite these, but I am not afraid for the children of the ladies, because the Shechinah is with them. According to this, "foremost" means the first to encounter danger. Thus, he said, "then the camp which is left shall escape," because the Shechinah hovers about them. After the preparations, he prayed for the handmaids and their children, saying, "and Jacob said, Elohim of my father Abraham, and Elohim of my father Isaac, Hashem who did say to me, Return to your country, and to your kindred, and I will deal well with you" (Ibid. 10).

chanoch's Commentary

This pasuk is clear as written. How does this answer teach us about certainty in our lives? This answer does relate to how we can understand Jacob's thought process.

Pasook 61. from the Zohar Sulam Commentary on Parasha Vayishlach

רִבִּי יוֹסֵי פְּתַח וַאֲמַר, תְּפִלָּה לֶעָנִי כִי יַעֲטֹף וְלִפְנֵי יי' יִשְׁפֹּךְ שִׂיחוֹ. הַאי קְרָא אוֹקְמוּהָ בְּכַמָּה אֲתַר. אֶלָּא דָּוִד מַלְכָּא אֲמַר דָּא, כַּד אִסְתַּכַּל וְחָמָא בְּמִלֵּי דְמִסְכְּנָא, וְאִסְתַּכַּל בֵּיהּ, כַּד הֲוָה אָזֵיל וְעָרַק מִקַּמֵּי חָמוֹי, אֲמַר דָּא תְּפִלָּה לֶעָנִי, דָּא הוּא צְלוֹתָא, דְּבָעֵי מִסְכְּנָא קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, וְדָא צְלוֹתָא, דְּאַקְדֵימַת לְכָל צְלוֹתְהוֹן דְּעַלְמָא.

Transliteration

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Translation

Rabbi Yosi began the discussion with the verse, "A prayer of the poor, when he faints, and pours out his complaint before Hashem" (Tehilim 102:1). This verse has been explained several times. Yet King David said this when he watched and contemplated the ways of the poor, while fleeing from his father-in-law, King Saul. Then did he say, "A prayer of the poor." This is the prayer the poor say to the Holy One, blessed be He. It is the first to be received among all the prayers in the world.

chanoch's Commentary

This pasuk is clear as written. This answer teaches us how to connect to certainty.

Pasook 62. from the Zohar Sulam Commentary on Parasha Vayishlach

כְּתִיב הָכָא תְּפִלָּה לֶעָנִי, וּכְתִיב הָתָם תְּפִלָּה לְמֹשֶׁה אִישׁ הָאֱלֹהִים, מַה בֵּין הַאי לְהַאי. אֶלָּא, דָּא תְּפִלָּה שֶׁל יַד, וְדָא תְּפִלָּה שֶׁל רֹאשׁ, וְלֵית לְאַפְרָשָׁא בֵּין הַאי תְּפִלָּה לְעָנִי, וּבֵין תְּפִלָּה לְמֹשֶׁה, וְתַרְוַויְיהוּ שְׁקִילִין כְּחַד.

Transliteration

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Translation

It is here written, "A prayer of the poor," and elsewhere, "A prayer of Moses the man of Elohim" (Tehilim 90:1). He asks about the difference between them. He answers that prayer of the poor is the hand Tefilin, the secret of the Nukva. The Nukva is called 'poor', because She has nothing of Herself and receives everything from Zeir Anpin. That prayer of Moses is the head Tefilin, Zeir Anpin. There should be no separation between the prayer of the poor and the prayer of Moses, the Nukva and Zeir Anpin, because they should always be united. Both are considered as one.

chanoch's Commentary

This pasuk is clear as written. Is this the effect of certainty?

Pasook 63. from the Zohar Sulam Commentary on Parasha Vayishlach

וְעַל דָּא צְלוֹתָא דְעָנִי, אַקְדֵימַת קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא, מִכָּל צְלוֹתִין דְּעַלְמָא, בְּגִין דִּכְתִיב, כִּי לֹא בָזָה וְלֹא שִׁקַּץ עֱנוּת עָנִי וגו'. תָּא חֲזֵי, תְּפִלָּה לְעָנִי, דָּא תְּפִלָּה שֶׁל יַד, דְּעָנִי אִתְדַּבַּק בְּמִסְכְּנוּתֵיהּ, כְּמַאן דְּלֵית לֵיהּ מִגַּרְמֵיהּ כְּלוּם.

Transliteration

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Translation

The prayer of the poor is therefore the first to be received into the presence of the Holy One, blessed be He. It is received before all other prayers in the world, as it is written, "For he has not despised nor abhorred the affliction of the afflicted" (Tehilim 22:25). Come and behold, the prayer of the poor is the hand Tefilin, that is, the Nuvkah, which is the prayer of the poor who are deep in poverty, as one who has nothing of his own.

chanoch's Commentary

This pasuk is clear as written.

Pasook 64. from the Zohar Sulam Commentary on Parasha Vayishlach

דָּבָר אַחֵר, תְּפִלָּה: דָּא מֹשֶׁה. לְעָנִי: דָּא דָוִד. כִּי יַעֲטֹף: כַּד אִתְכַּסְּיָא סִיהֲרָא, וְאִתְכַּסֵּי שִׁמְשָׁא מִינָהּ. וְלִפְנֵי ה' יִשְׁפֹּךְ שִׂיחוֹ: בְּגִין לְאִתְחַבְּרָא בַּהֲדֵי שִׁמְשָׁא.

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

Another explanation is that the prayer alludes to Moses, Zeir Anpin; "the poor" to David, the Nukva; "when he faints" refers to the moon, the Nukva, when it is concealed and the sun, Zeir Anpin, is gone from her. "before Hashem," Zeir Anpin, he "pours out his complaint," in order to be joined with the sun, Zeir Anpin.

chanoch's Commentary

This pasuk is clear as written.

Pasook 65. from the Zohar Sulam Commentary on Parasha Vayishlach

תָּא חֲזֵי, צְלוֹתָא דְכָל בְּנֵי נָשָׁא, צְלוֹתָא. וּצְלוֹתָא דְמִסְכְּנָא, אִיהִי צְלוֹתָא דְקָיְימָא קַמֵּיהּ דְקוּדְשָׁא בְּרִיךְ הוּא, וְתָבַר תַּרְעִין וּפִתְחִין, וְעָאלַת לְאִתְקַבָּלָא קַמֵּיהּ, הה"ד וְהָיָה כִי יִצְעַק אֵלַי וְשָׁמַעְתִּי כִּי חַנּוּן אָנִי וּכְתִיב שָׁמֹעַ אֶשְׁמַע צַעֲקָתוֹ. וְלִפְנֵי ה' יִשְׁפֹּךְ שִׂיחוֹ, כְּמַאן דְּמִתְרַעֵם עַל דִּינוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא.

Transliteration

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Translation

Come and behold, the prayer of every man is considered prayer, but when the prayer of the poor comes before the Holy One, blessed be He, it breaks down gates and doors to be received and shown into His presence. This is the meaning of the verse, "And it shall come to pass, when he cries to me, that I will hear; for I am gracious" (Shemot 22:26), and "I will surely hear his cry" (Ibid. 22). He "pours out his complaint before Hashem," namely, as one who complains about the judgments of the Holy One, blessed be He.

chanoch's Commentary

This pasuk is clear as written. In this idea of a cry or complaint the poor man is telling HaShem i can not handle your judgement decry. HaShem is saying He will evaluate the severity of the process to perhaps mitigate the process. This means lengthening the process or other forms of mitigation. This is my opinion.

Pasook 66. from the Zohar Sulam Commentary on Parasha Vayishlach

אֲמַר רִבִּי אֶלְעָזָר, צְלוֹתְהוֹן דְּצַדִּיקַיָיא חֶדְוָותָא לכ"י לְאִתְעַטָּרָא קַמֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, בְּג"כ, חֲבִיבָא הוּא יַתִּיר קַמֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא, וּבְגִין כָּך קוּדְשָׁא בְּרִיךְ הוּא תָּאֵיב לִצְלוֹתְהוֹן דְּצַדִּיקַיָּיא בְּשַׁעְתָּא דְּאִצְטְרִיךְ לוֹן, בְּגִין דְּיָדְעֵי לְרַצּוּיֵי לְמָרֵיהוֹן.

Transliteration

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Translation

Rabbi Elazar said, The prayer of the righteous causes joy to the Congregation of Yisrael, the Nukva, which adorns itself with the prayer before the Holy One, blessed be He. The Holy One, blessed be He, loves it better than the prayer of the poor. The Holy One, blessed be He, desires the prayer of the righteous when they pray in time of need, because they know how to appease their Master.

chanoch's Commentary

This pasuk is clear as written.

Pasook 67. from the Zohar Sulam Commentary on Parasha Vayishlach

מַה כְּתִיב בֵּיהּ בְּיַעֲקֹב, אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָק ה' הָאוֹמֵר אֵלַי שׁוּב וגו', אִעֲטַר וְאִקְשַׁר בְּקִשּׁוּרָא חַד, כִּדְקָא חָזֵי. אֱלֹהֵי אָבִי אַבְרָהָם, לִימִינָא, וֵאלֹהֵי אָבִי יִצְחָק, לִשְׂמָאלָא. הָאוֹמֵר אֵלַי, הָכָא תָּלֵי מִלָּה, לְאִתְעַטְּרָא לְאַתְרֵיהּ בֵּינַיְיהוּ. שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ וְאֵיטִיבָה עִמָּךְ.

Transliteration

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Translation

It is written that Jacob prayed, "Elohim of my father Abraham, and Elohim of my father Isaac, Hashem who did say to me...". He joined everything together into one knot, saying, "Elohim of my father Abraham," who is of the right and, "Elohim of my father Isaac," who is of the left, "who did say to me," namely, to himself, who represents the balancing Central Column. It depends on the Central Column to adorn His place between Abraham and Isaac, right and left. He therefore said to him, "Return to your country, and to your kindred, and I will deal well with you."

chanoch's Commentary

This pasuk is clear as written. This is a prayer of the righteous and also an answer that includes all 3 columns.

Pasook 68. from the Zohar Sulam Commentary on Parasha Vayishlach

קָטֹנְתִּי מִכֹּל הַחֲסָדִים, אַמַּאי הֲוָה אִצְטְרִיךְ הַאי עִם הַאי. אֶלָּא, אֲמַר יַעֲקֹב, אַתְּ אַבְטַחְתְּ לִי לְאוֹטָבָא עִמִּי, וַאֲנָא יְדַעְנָא, דְּכָל עוֹבָדָךְ כֻּלְּהוּ עַל תְּנַאי, הָא אֲנָא לֵית בִּי זְכוּתָא, דְּהָא קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ, וְכָל מַה דַּעֲבַדְתְּ לִי עַד יוֹמָא, לָאו בְּגִין זְכוּתָאי הֲוָה, אֶלָּא בְּגִינָךְ הוּא דַּעֲבָדַת לִי, וְהַהוּא טִיבוּ וּקְשׁוֹט בְּגִינָךְ הֲוָה. דְּהָא כַּד עָבַרְנָא בְּקַדְמֵיתָא, דַּהֲוֵינָא אָזֵיל מִקַּמֵּי דְעֵשָׂו, יְחִידָאי עֲבַרְנָא לֵיהּ לְהַהוּא נַהֲרָא, וְאַנְתְּ עָבְדֵית עִמִּי טִיבוּ וּקְשׁוֹט, וְהָא אֲנָא הַשְׁתָּא, מַעֲבַר לֵיהּ בִּתְרֵי מַשִּׁירְיָין, אִינוּן תְּרֵין מַשִּׁירְיָין דְּפָלֵיג.

Transliteration

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Translation

"I am unworthy of the least of all the mercies." He asks, What made Jacob say, "I am unworthy...," together with, "return to your country, and to your kindred, and I will deal well with you"? He answers, Jacob said, You promised to deal well with me, and I know that whatever You do has conditions, that Your will shall be done, yet I have no merit, because "I am unworthy of the least of all the mercies, and of all the truth, which You have shown Your servant." There is no need, then, to keep Your promise. Whatever You did for me until now was not for my merits, but because of Your goodness. All those mercies and truths were because of Your goodness, for when I first crossed the river Jordan, when I fled Esau, I was alone, and You gave me mercies and truths so that now I cross the river with two camps, that is, the two camps he divided.

chanoch's Commentary

This pasuk is clear as written. This continues preyers of the righteous for us to learn.

Pasook 69. from the Zohar Sulam Commentary on Parasha Vayishlach

עַד הָכָא סִדּוּרָא דְּשִׁבְחָא דְמָרֵיהּ, מִכָּאן וּלְהָלְאָה בָּעָא מַה דְּאִצְטְרִיךְ לֵיהּ. לְאַחֲזָאָה לְכָל בְּנֵי עַלְמָא, דְּאִצְטְרִיךְ לֵיהּ לְבַר נָשׁ, לְסַדְּרָא שִׁבְחָא דְמָארֵיהּ בְּקַדְמֵיתָא, וּלְבָתַר יִבָּעֵי בָּעוּתֵיהּ, דְּהָכֵי עֲבַד יַעֲקֹב, בְּקַדְמֵיתָא סַדַּר שִׁבְחָא דְמָרֵיהּ, וּלְבָתַר דְּסַדַּר שִׁבְחָא, אֲמַר בָּעוּתֵיהּ דְּאִצְטְרִיךְ לֵיהּ.

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

Up to this point, Jacob recited the praises of his Master. Then he asked for what he needed. This teaches people that it behooves man to first praise his Master, and only then to pray for himself. This is what Jacob did. He first praised his Master, and when he finished, he asked for what he needed.

chanoch's Commentary

This pasuk is clear as written. Learn this procedure well. It is the structure of the Amidah and all other prayers.

Pasook 70. from the Zohar Sulam Commentary on Parasha Vayishlach

הה"ד הַצִּילֵנִי נָא מִיָּד אָחִי מִיַּד עֵשָׂו כִּי יָרֵא אָנֹכִי אֹתוֹ פֶּן יָבֹא וְהִכַּנִּי אֵם עַל בָּנִים. מִכָּאן, מַאן דְּצַלֵּי צְלוֹתֵיהּ, דְּבָעֵי לְפָרְשָׁא מִלּוֹי כִּדְקָא יָאוֹת. הַצִּילֵנִי נָא, וְאִי תֵימָא, דְהָא שֵׁזַבְתְּ לִי מִלָּבָן. מִיַּד אָחִי. וְאִי תֵימָא, קְרִיבִין אוֹחֲרָנִין סְתָם, אַחִין אִקְרוּן. מִיַּד עֵשָׂו. מ"ט בְּגִין לְפָרְשָׁא מִלָּה כִּדְקָא יָאוֹת. וְאִי תֵימָא, אֲנָא אַמַּאי אִצְטְרִיךְ, כִּי יָרֵא אָנֹכִי אֹתוֹ פֶּן יָבֹא וְהִכַּנִי. בְּגִין לְאִשְׁתְּמוֹדְעָא מִלָּה לְעֵילָא, וּלְפָרְשָׁא לָהּ כִּדְקָא יָאוֹת, וְלָא יַסְתִּים מִלָּה.

Transliteration

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Translation

This is the meaning of the verse, "Deliver me, I pray You, from the hand of my brother, from the hand of Esau: for I fear him, lest he come and smite me, the mother with the children." This means that after praising his Master, he began to pray. It is understood from this that when one prays, one's words should be precise. He said, "Deliver me, I pray You," which appears as if it should suffice, because he only needed deliverance. Yet he said to the Holy One, blessed be He, Lest You say that You already rescued me from Laban, I add, "from the hand of my brother." It may be said that other relatives are also referred to as brothers, as in what Laban said to Jacob, "because you are my brother, should you therefore serve me for nothing?" (beresheet 29:15). He then explained, saying, "from the hand of Esau." The reason is that it behooves us to explain ourselves fully. He therefore continued by saying: In case You ask why I need delivery, "I fear him, lest he come and smite me." All this he said to explain and fully clarify things above, so there would be no misunderstanding.

chanoch's Commentary

This pasuk is clear as written. The lesson is - be exact with your words. This applies to mall your words. When your words are inconsistent with your Kavenah you create the effect of chaos.

Pasook 71. from the Zohar Sulam Commentary on Parasha Vayishlach

וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב עִמָּךְ וגו'. וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב, מַאי וְאַתָּה. כד"א, וְאַתָּה מְחַיֶּה אֶת כֻּלָּם, אוֹף הָכָא וְאַתָּה אָמַרְתָּ.

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 You did say, I will surely do you good..." (Beresheet 32:13). He asks, What is meant by "And You?" He answers, It is the same as in the verse, "and You do preserve them all" (Nechemyah 9:6), which alludes to the Nukva, called 'you'. Here also, "And You did say," alludes to the Nukva.

chanoch's Commentary

This pasuk is clear as written. And you - in Hebrew is VeAtah which wen learned is the unity of Zeir Anpin and Malchut. So why is it only the Malchut in 10 Sefirot?

Pasook 72. from the Zohar Sulam Commentary on Parasha Vayishlach

תָּא חֲזֵי, דָּוִד מַלְכָּא אֲמַר, יִהְיוּ לְרָצוֹן אִמְרֵי פִי: אִלֵּין מִלִּין דְּאִתְפָּרְשָׁן. וְהֶגְיוֹן לִבִּי: אִלֵּין מִלִּין דִּסְתִימָן, דְּלָא יָכֵיל בַּר נָשׁ לְפָרְשָׁא לוֹן בְּפוּמֵיהּ, דָּא הוּא הֶגְיוֹן, דְּאִיהוּ בְּלִבָּא, דְּלָא יָכֵיל לְאִתְפָּרְשָׁא.

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

Come and behold, King David said, "Let the words of my mouth...be acceptable in Your sight" (Tehilim 19:15). This refers to explicit things, while the phrase, "and the meditation of my heart," refers to undisclosed things that can not be expressed by mouth. They are the meditation of the heart, which can not be explained.

chanoch's Commentary

This pasuk is clear as written.

Pasook 73. from the Zohar Sulam Commentary on Parasha Vayishlach

וְעַל דָּא אִצְטְרִיךְ מִלָּה, לְאִתְפָּרְשָׁא בְּפוּמָא, וּמִלָּה דְתַלְיָא בְּלִבָּא, וְכֹלָּא רָזָא אִיהוּ, חַד לָקֳבֵל דַּרְגָּא תַּתָּאָה, וְחַד לָקֳבֵל דַּרְגָּא עִלָּאָה. מִלָּה דְאִתְפָּרְשָׁא, לָקֳבֵל דַּרְגָּא תַּתָּאָה, דְּאִצְטְרִיךְ לְאִתְפָּרְשָׁא. הַהוּא דְתַלְיָא בְּלִבָּא, אִיהוּ לָקֳבֵל דַּרגָּא פְּנִימָאָה יַתִּיר, וְכֹלָּא כַּחֲדָא אִיהוּ. וְעַל דָּא אֲמַר יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְהֶגְיוֹן לִבִּי לְפָנֶיךָ 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

Thus, there should be a matter that is explained by mouth as in "the words of my mouth" and a matter which depends upon the heart and is not explicit that is, "the meditation of myheart" for it is all a mystery. One corresponds to the lower grade, the Nukva, and the other to the upper grade, Binah. That which is expressed by mouth corresponds to the lower grade, which needs to be expressed, the secret of the disclosed world. That which depends on the heart corresponds to the inner grade, Binah, the hidden world. And everything is one, that is, there is need of both. He therefore said, "Let the words of my mouth and the meditation of my heart be acceptable in Your sight."

chanoch's Commentary

This pasuk is clear as written.

Pasook 74. from the Zohar Sulam Commentary on Parasha Vayishlach

כְּגַוְונָא דָא אֲמַר יַעֲקֹב, בְּקַדְמֵיתָא פָּרֵישׁ מִלָּה כִּדְקָא יָאוֹת, וּלְבָתַר סְתִים מִלָּה, דְּאִיהִי תַּלְיָא בְּהֶגְיוֹנָא דְלִבָּא, דְּלָא אִצְטְרִיךְ לְפָרְשָׁא, דִּכְתִיב וְשַׂמְתִּי אֶת זַרְעֲךָ כְּחוֹל הַיָּם אֲשֶׁר לֹא יִסָּפֵר מֵרֹב. הָכָא אִיהוּ מִלָּה, דְּתַלְיָא בְּלִבָּא, דְּלָא אִצְטְרִיךְ לְפָרְשָׁא. וְכֵן אִצְטְרִיךְ כִּדְקָאֲמָרָן, בְּגִין לְיַחֲדָא יִחוּדָא שְׁלִים, כִּדְקָא יָאוֹת. זַכָּאִין אִינוּן צַדִּיקַיָא, דְּיָדְעֵי לְסַדְּרָא שִׁבְחָא דְמָארֵיהוֹן כִּדְקָא יָאוֹת. וּלְמִבְעֵי בָּעוּתְהוֹן, וּבְגִין כָּךְ כְּתִיב, וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.

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

Jacob spoke in the same manner. He first explained the matter fully, and then vaguely talked of what depends on the meditation of the heart, which needs no explanation, as it is written, "and make your seed like the sand of the sea, which cannot be numbered for multitude" (Beresheet 32:13). This matter depends on the meditation of the heart and does not require explanation. It should be thus, as we said, that both must be joined together into a complete union. Happy are the righteous who know how to properly arrange the praises of their Master, and afterward say their prayers. The scripture therefore reads, "and said to Me, you are My servant, Yisrael, in whom I will be glorified" (Yeshayah 49:3).

chanoch's Commentary

This pasuk is clear as written.

chanoch adds: Please note there is no comment by Rabbi Ashlag in nthis section at all. Either you are righteous and know or you do not know.